The Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the gospels wrote about different aspects of who Jesus was and what he did. Matthew showed that Jesus was the Messiah and that God would save Israel through him. Matthew often explained that Jesus fulfilled the Old Testament prophecies about the Messiah. This may indicate that he expected most of his first readers to be Jewish. (See: christ)
Translators may choose to call this book by its traditional title, "The Gospel of Matthew" or "The Gospel according to Matthew." Or they may choose a title that may be clearer, such as "The Good News about Jesus that Matthew wrote."
The book does not give the name of the author. However, since early Christian times most Christians have thought that the author was the Apostle Matthew.
Matthew spoke of the kingdom of heaven in the same way that other gospel writers spoke of the kingdom of God. The kingdom of heaven represents God ruling over all people and all creation everywhere. Those whom God accepts into his kingdom will be blessed. They will live with God forever.
The people regarded Jesus as a rabbi. A rabbi is a teacher of God's law. Jesus taught in ways similar to other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. He often told parables. Parables are stories that teach moral lessons. (See: lawofmoses and disciple and parable)
The Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word "synoptic" means to "see together."
The texts are considered "parallel" when they are the same or almost the same among two or three gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.
In the gospels, Jesus calls himself the "Son of Man." It is a reference to Daniel 7:13-14. In this passage there is a person described as a "son of man." That means the person was someone who looked like a human being. God gave authority to the son of man to rule over the nations forever. And all the people will worship him forever.
Jews of Jesus's time did not use "Son of Man" as a title for anyone. Therefore, Jesus used it for himself to help them understand who he truly was. (See: sonofman)
Translating the title "Son of Man" can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as "The Human One." It may also be helpful to include a footnote to explain the title.
The following verses are found in older versions of the Bible but are not included in most modern versions:
Translators are advised not to include these passages. However, if in the translators' region there are older versions of the Bible that include one or more of these passages, the translators can include them. If they are included, they should be put inside square brackets
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,
"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,
'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,
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:
'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,
"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
a man against his father,
and a daughter against her mother,
and a daughter-in-law against her mother-in-law.
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,
'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:
'We played a flute for you,
and you did not dance.
We mourned,
and you did not weep.'
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,
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:
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,
'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,
"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,
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,
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,
"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,
'Out of the mouths of little children and nursing infants
you have prepared praise'?"
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,
'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,
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
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,
'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"
1 Littafin asalin Yesu Almasihu Dan Dauda, Dan Ibrahim. 2 Ibrahim shine mahaifin Ishaku, Ishaku shine mahaifin Yakubu, Yakubu shine mahaifin Yahuza da 'yan'uwansa. 3 Yahuza shine mahaifin Farisa da Zera, ta wurin Tamar. Farisa kuma shine mahaifin Hasruna, Hasruna kuma shine mahaifin Aram. 4 Aram shine mahaifin Amminadab, Amminadab shine mahaifin Nashon, Nashon shine mahaifin Salmon. 5 Salmon shine mahaifin Bo'aza ta wurin Rahab, Bo'aza shine mahaifin Obida ta wurin Rut. Obida shine mahaifin Yesse, 6 Yesse shine mahaifin sarki Dauda. Sarki Dauda shine mahaifin Sulaimanu ta wurin matar Uriya. 7 Sulaimanu shine mahaifin Rehobo'am, Rehobo'am shine mahaifin Abija, Abija shine mahaifin Asa. 8 Asa shine mahaifin Yehoshafat, Yehoshafat shine mahaifin Yoram, Yoram kuma shine mahaifin Uziya. 9 Uziya shine mahaifin Yotam, Yotam shine mahaifin Ahaz, Ahaz shine mahaifin Hezekiya. 10 Hezekiya shine mahaifin Manassa, Manassa shine mahaifin Amon, sannan Amon shine mahaifin Yosiya. 11 Yosiya shine mahaifin Yekoniya da 'yan'uwansa, dai dai locacin da aka kwashe su zuwa kasar Babila. 12 Bayan kwasar su zuwa kasar Babila, Yekoniya shine mahaifin Sheyaltiyel, Sheyaltiyel shine mahaifin Zarubabel. 13 Zarubabel shine mahaifin Abihudu, Abihudu shine mahaifin Eliyakim, sannan Eliyakim shine mahaifin Azuru. 14 Azuru shine mahaifin Saduku. Saduku shine mahaifin Akimu, sannan Akimu shine mahaifin Aliyudu 15 Aliyudu shine mahaifin Ali'azara, Ali'azara shine mahaifin Matana, sannan Matana shine mahaifin Yakubu. 16 Yakubu shine mahaifin Yusufu maigidan Maryamu, wadda ta wurin ta ne aka haifi Yesu, wanda ake ce da shi Almasihu. 17 Tun daga Ibrahim zuwa Dauda, an yi tsara goma sha hudu ne, daga Dauda zuwa lokacin da aka kwashe su zuwa Babila, tsara goma sha hudu ne, sannan daga lokacin da aka kwashe su zuwa Babila zuwa Almasihu tsara goma sha hudu ne 18 Ga yadda haihuwar Yesu Almasihu ta kasance. Mahaifiyarsa, Maryamu, tana tashi da Yusufu, amma kafin su yi aure, sai aka same ta da juna biyu ta wurin Ruhu Mai Tsarki. 19 Mijinta, Yusufu, adalin mutum ne, amma ba ya so ya kunyatar da ita a sarari. Sai ya yi shawara ya sake ta a asirce. 20 Yana cikin tunanin wadannan al'amura, sai mala'ikan Ubangiji ya bayyana gareshi a mafarki, ya ce masa, "Yusufu, dan Dauda, kada ka ji tsoron daukar Maryamu a matsayin matarka. Gama abinda ke cikinta, ta wurin Ruhu Mai Tsarki aka same shi. 21 Za ta haifi Da, za ka kira sunansa Yesu, domin za ya ceci mutanensa daga zunubansu." 22 Duk wannan ya faru ne domin a cika abinda aka fada ta bakin annabin, cewa, 23 "Duba, budurwa za ta sami juna biyu sannan za ta haifi da, za su kira sunansa Immanuel"-ma'ana, "Allah tare da mu." 24 Yusufu ya farka daga barci, ya yi kamar yadda mala'ikan Ubangiji ya umarce shi, sai ya dauke ta a matsayin matarsa. 25 Amma Yusufu bai sadu da ita ba sai bayan da ta haifi da. Ya kira sunansa Yesu.
Marubucin ya fara da asalin Yesu domin ya nuna cewa Yesu daga zuriyar Sarki Dauda ne da kuma na Ibrahim. An cigaba da asalin har zuwa 1:1-17 .
Za a iya fassara wannan kamar cikakken zance. AT: "Wannan ita ce jerin sunayen kakanin Yesu Almasihu"
Akwai zuriya da yawa tsakanin Yesu, Dauda, da Ibrahim. Anan "ɗa" na nufin "ɗan zuriya". AT: "Yesu Almasihu, zuriyar Dauda, wanda shi zuriyar Ibrahim ne"
A wani lokacin ana amfani da kalmar "ɗan Dauda" kamar laƙani, amma a nan kamar ana amfani da shi a gano zuriyar Yesu.
Akwai hanyoyi dabam dabam da za a iya fassara wannan. A yadda ka fara fassara anan sai a ci gaba har karshen jerin sunayen kakanin Yesu. AT: "Ishaku ɗan Ibrahim"
A nan an riga an fahimci kalmar "shine". AT: "Ishaku shine mahaifin ... Yakubu shine mahaifin"
Wadannan sunayen maza ne.
A nan an riga an fahimci kalmar "shine". AT: "Feresa shine mahaifin ... Hesruna shine mahaifin"
A nan an riga an fahimci kalmar "shine". AT: "Aminadab shine mahaifin ... Nashon shine mahaifin"
Akwai hanyoyi dabam dabam da za a iya fassarar wannan. AT: "Salmon shine mahaifin Bo'aza, Uwar Bo'aza kuwa Rahab ce" ko kuma "Salmon da Rahab sune iyayen Bo'aza"
A nan an riga an fahimci kalmar "shine". AT: "Bo'aza shine mahaifin ... Obida shine mahaifin"
Akwai hanyoyi dabam dabam da za a iya fassarar wannan. AT:"Bo'aza shine mahaifin Obida, Uwar Obida kuma Rut ce" ko kuma "Bo'aza da Rut sune iyayen Obida"
A nan an riga an fahimci kalmar "shine". Akwai hanyoyi dabam dabam da za a iya fassarar wannan. AT: "Dauda shine mahaifin Sulaimanu, Uwar Sulaimanu kuwa matar Uriya ce" ko kuma "Dauda da matar Uriya sune iyayen Sulaimanu "
"gwauruwar Uriya." An haifi Sulaimanu bayar mutuwar Uriya.
A nan an riga an fahimci kamar "shine" a dukka maganar. AT: "Rehobo'am shine mahaifin Abija, Abija shine mahaifin Asa"
Wani lokaci ana fassara wannan haka "Amos"
ana iya amfani da wani kalma dabam da "kakani" idan ana amfani da wannan a nufin iyayen mahaifi ne kadai. AT: "Yosiya kakan Yekoniya ne"
lokacin da aka tilasta su tafiya zuwa Babila" ko kuma "lokacin da mutanen Babila suka Kwace yancin su a yaƙi, suka kuma sa su zama a Babila." idan harshe ku na bukatar a bayyana su wanene suke tafi Babila, za ku iya ce "Isra'ilawa" ko kuma "Isra'ilawan da suke zama a ƙasar Yahuza."
A nan wannan na nifin ƙasar Babila da al'ummar ta, ba birnin kawai ba.
yi amfani da kalmomin da ka mora a Matiyu 1:11.
Sheyaltiyel kakan Zarubabel ne.
Marubucin ya kumshi zuriyar Yesu, da ya fara cikin Matiyu 1:1.
Ana iya faɗin wannan cikin sifar aiki. AT: "Maryamu, wanda ta haifi Yesu"
Ana iya faɗin wannan cikin sifar aiki. AT: "wanda mutane ke kira Almasihu"
"14"
yi amfani da kalmomin da ka mora a Matiyu 1:11.
"Mahaifiyarsa, Maryamu, za ta auri Yusufu." Iyaye su ke shirya auren 'ya'yan su. AT: "Iyayen Maryamu, Mahaifiyar Yesu, sun yi alkawarin auren ta da Yusufu"
fassara wannan ta hanyar da zai nuna cewa ba a haifi Yesu ba a lokacin da Yusufu yake tashin Maryamu. AT: "ana tashin Maryamu, wanda za ta zama Uwar Yesu.
"kafin suyi aure." wannan na iya nufin kafin Maryamu da Yusufu su san juna. AT.: "kafin su san juna"
Ana iya bayyana wannan a sifar aiki. AT: "sai aka gane cewa za ta sami jariri" ko kuma "ya kassance cewa tana da juna biyu"
ikon Ruhu Mai Tsarki ya bata daman sami jariri kafin ta kwana da namiji.
Yusufu bai aure Maryamu ba tukunna, amma a sa'ada namiji da mace sun yi alkawarin aure ga juna, Yahudawa suna ganin su miji da mata, koda yake basu zama tare. AT: " Yusufu, wanda ke tsammani auren Maryamu" ko kuma "Yusufu"
"sokar da shirye shiryen auren su"
"Sa'ada Yusufu na tunani"
"zuwa ma sa a sa'ada Yusufu ke mafarki"
ana iya bayyana wannan cikin sifar aiki. "Ruhu Mai Tsarki ya sa ta kassance da juna biyu"
domin Allah ne ya aiki mala'ikan, shi yasa mala'ika ya san jaririn namiji ne.
"lalle za a ce da sunan sa" ko kuma "lalle za a sa masa suna." Wannan umurni ne.
mai fassara na iya kara matuni a kasa cewa "sunan 'Yesu' na nufin 'Ubangiji yana ceto.'"
wannan na nufin Yahudawa ne.
ba mala'ikan ne ke magana ba yanzu. Matiyu ne ke bayyana muhimmancin abin the mala'ikan ya ce.
ana iya ambata wannan cikin sifar aiki: AT: "abin da Ubangiji ya gaya wa annabin ya rubuta a zammanin da"
Akwai annabawa da yawa. Matiyu na magana game da annabi Ishaya ne. AT: "annabi Ishaya"
Anan Matiyu na ambata rubutun annabi Ishaya,
kula da kyau, domin abin da zan faɗa muhimmin gaskiyane: Budurwan"
Wannan sunan namiji ne.
Wannan baya cikin littafin Ishaya. Matiyu ne ke bayyana ma'anar sunan "Immanuwel." ana iya fassara wannan cikin wani jimla dabam. AT: "sunan na nufin 'Allah tare da mu.'"
Mala'ikan ya gaya wa Yusufu ya dauki Maryamu ta zama matarsa ya kuma kira sunan ɗan Yesu.
"ya aure Maryamu"
"jariri namiji" ko kuma "ɗan ta." tabata ce wa Yusufu bai fito a matsayin ainahin mahaifinsa ba.
"Yusufu ya sa sunan jaririn Yesu"
1 Bayanda aka haifi Yesu a Baitalami ta kasar Yahudiya, a zamanin sarki Hirudus, sai ga wadansu masana daga gabas suka zo Urushalima, suna cewa, 2 "Ina wanda aka haifa sarkin Yahudawa? Mun ga tauraronsa a gabas mun kuma zo mu yi masa sujada." 3 Da sarki Hirudus ya ji haka, sai ya damu kwarai, haka kuma dukan mutanen Urushalima. 4 Hirudus ya tara dukan manyan firistoci da marubuta na jama'a, ya tambaye su, "Ina za a haifi Almasihun?" 5 Suka ce masa, "A Baitalami ne ta kasar Yahudiya, domin haka annabin ya rubuta, 6 'Ke kuma, Baitalami, ta kasar Yahudiya, ba ke ce mafi kankanta ba a cikin shugabanin Yahudiya, domin daga cikin ki mai mulki zai fito wanda zai zama makiyayin jama'a ta Isra'ila.'" 7 Sai Hirudus ya kira masanan a asirce ya tambaye su aininhin lokacin da tauraron ya bayyana. 8 Ya aike su Baitalami, ya ce, "Ku je ku binciko mani dan yaron da kyau. Idan kun same shi, ku kawo mani labari, don ni ma in je in yi masa sujada." 9 Bayan sun ji maganar sarkin, sai suka yi tafiyar su, ga shi kuwa, tauraron da suka gani a gabas yana tafe a gaban su, har ya zo ya tsaya bisa inda dan yaron nan yake. 10 Da suka ga tauraron, sai suka yi matukar farin ciki. 11 Sai suka shiga gidan, suka ga dan yaron tare da mahaifiyarsa Maryamu. Suka rusuna gabansa suka yi masa sujada. Sa'an nan suka kwance kayansu, suka mika masa kyautar su ta zinariya da lubban, da mur. 12 Allah kuma ya gargade su a mafarki kada su koma wurin Hirudus, sai suka koma kasarsu ta wata hanya dabam. 13 Bayan sun tashi, sai ga wani mala'ikan Ubangiji ya bayyana ga Yusufu a mafarki, ya ce, "Tashi, ka dauki dan yaron da mahaifiyarsa, ka gudu zuwa kasar Masar, ka zauna a can sai na fada maka, don Hirudus yana shirin binciko dan yaron ya hallaka shi." 14 A wannan dare fa Yusufu ya tashi ya dauki dan yaron da mahafiyarsa ya tafi Masar. 15 Ya zauna a can har mutuwar Hirudus. Wannan kuwa domin a cika abin da Ubangiji ya fada ne ta bakin annabin, "Daga Masar na kirawo Da na." 16 Da Hirudus ya ga masanan nan sun shashantar da shi, sai ya hasala kwarai, ya aika a karkashe dukan 'yan yara maza da suke Baitalami da kewayenta, daga masu shekara biyu zuwa kasa, gwargwadon lokacin da ya tabbatar a gun masanan. 17 A lokacin ne aka cika fadar Annabi Irmiya, 18 "An ji wata murya a Rama, tana kuka da bakin ciki mai zafi, Rahila ce take kuka saboda 'ya'yanta, kuma ta ki ta ta'azantu, domin ba su. 19 Sa'adda Hirudus ya mutu, sai ga mala'ikan Ubangiji ya bayyana ga Yusufu a mafarki a Masar ya ce, 20 "Tashi ka dauki dan yaron da mahaifiyarsa, ka tafi kasar Isra'ila, domin masu neman ran dan yaron sun mutu." 21 Yusufu ya tashi, ya dauki dan yaron da mahaifiyarsa, ya zo kasar Isra'ila. 22 Amma da ya ji Arkilayus ya gaji mahaifinsa Hirudus, yana mulkin kasar Yahudiya, sai ya ji tsoron isa can. Bayan da Allah ya yi masa gargadi a mafarki, sai ya ratse zuwa kasar Galili 23 sai ya je ya zauna a wani gari da ake kira Nazarat. Wannan ya cika abin da aka fada ta bakin annabawa, cewa, za a kira shi Banazare.
A wannan aya an gabatar da sabon labari wanda aka cigaba har karshen ayan nan. Matiyu ya ba da labarin yunkurin Hiridus domin kisan sabon Sarkin Yahudawa.
"ƙasar Baitalami ta yankin Yahudiya"
"a lokacin da Hiridus ke sarki"
Ana nufin Hiridus mai girma ne
"masu Ilimin nazartan sararin sama daga gabas"
"daga wata ƙasa mai nesa a gabarcin Yahudiya
daga ilimin nazarin masanan, tauraron da suka gani na bayyana cewa an haife wanda zai zama sarki. Suna neman inda aka haife jaririn. AT: "Ina jariri da aka haifa wanda zai zama sarkin Yahudawa?"
ba su nufin cewa jaririn ne da tauraron. "tauraron da ya bayyana game da shi" ko kuma "tauraron da ke wakilce haifuwarsa"
"tasowa daga gabas" ko kuma "a lokacin da muke kasarmu"
AT: "suna da niyyar yi wa jaririn sujada a matsayin Ubangiji", ko kuma "suna so su daraja shi kamar sarkin wata ƙasa". Idan a harshen ku akwai wata hanyar bayyana wannan a yi amfani da shi.
" ya damu." Hiridus ya damu cewa wannan jaririn zai maye gurbinsa ta sarauta.
A nan "Urushalima na nufin mutanen ne. kuma "dukka" na nufin "da yawa." Matiyu ya yi magana haka domin ya nanata yadda mutane da yawa sun damu. AT: "Yawancin mutane da ke cikin Urushalima"
Cikin kasar Baitalami ta yanki Yahudiya
Ana iya bayyana wannan cikin sifar aiki. AT: "hakanan ne annabawa suka rubuta da dadewa"
Annabi Mika na magana da mutanen Baitalami kamar suna tare da shi a lokacin da yake magana amma ba haka ba. ana iya fassara "ba ke ce mafi kankanta ba" ta wani hanya. AT: ku mutanen Baitalami, ... kasar ku na cikin muhimman wurare a kasashen da ke Yahudiya"
Annabi Mika na magana game da wannan mai mulkin kamar wani makiyayi. wannan na nufin zai shugabanci, ya kuma kula da jama'an. AT: "wanda zai shugabanci jama'a ta Isra'ila kamar yadda makiyayi ke kiwon tumakinsa"
wannan na nufin Hiridus yayi magana da Masanan ba tare da sanin sauran mutane ba.
Za a iya fassara wannan ta wannan hanyan. AT: "Ya tambaye mazan, wani lokaci ne tauraron ya bayyana? Ya"
Yana nuna cewa Masanan sun faɗa masa lokacin da tauraron ya bayyana. AT: "wani lokaci ne tauraron ya bayyana. Masanan sun gaya wa Hiridus farkon bayyanuwar tauraron"
Wannan na nufin Yesu ne.
"bari in sani" ko kuma "gaya mani" ko "kawo mun rahoto"
dubi yadda aka fassara wannan cikin 2:2.
"Bayan Masanan"
"suka gani ya taso daga gabas" ko kuma " suka gani a kasar su"
"shirye su" ko kuma "jagorance su"
"tsaya bisa"
"wurin da dan jaririn ya ke zama"
zancen anan ya koma gidan da Yusufu, Maryamu, da Yesu suke zama.
"Masanan suka tafi"
AT: "Suka rusuna gabansa suka yi masa sujada" ko kuma "Suka rusuna da fuskansu a ƙasa." Sun yi haka ne domin su darajanta Yesu.
"taska" anan na nufin jakan da suke dauke da dukiyarsu a ciki. AT: "jaka ko akwatin da dukiyarsu ke dauke"
"daga baya kuma, Allah ya gargaɗe Masanan." Allah ya sani cewa Hiridus yana so ya yi lahani ga jaririn.
Ana iya fassara wannan haka. AT: a mafarki cewa, "kada ku koma wurin Sarki Hiridus, sai"
"Masanan sun tashi"
"ya zo wa Yusufu a lokacin da yake mafarki"
Allah na magana da Yusufu ne shi kadai.
ana iya bayyana wannan a sarari kamar haka. AT: har sai na faɗa maka cewa yayi kyau ka dawo"
A nan Allah ne ke magana. Malaika na magana a madadin Allah
ana nufin Yusufu, Maryamu, da Yesu ne suka kasance a Masar. AT: "suka kasance"
Hiridus baya mutu ba sai a 2:19. Wannan maganar na bayyana sawon kasancewarsu a Masar, amma ayan baya faɗa cewa Hiridus ya mutu a lokacin ba..
"na kira ɗa na daga Masar"
A littafin Yusha'u wannan na nufin dukka mutanen Isra'ila ne. Matiyu ya yi irin wannan maganar domin ya nuna gaskiyar cewa Yesu, Ɗan Allah ne. fassara wannan ta hanyar da zaya nuna cewa shine kadai ɗan ko kuma ɗan fari.
AT: "masanan sun kunyatar da shi ta wurin yin masa zamba"
Hiridus bai kashe yaran da hanunsa ba. AT: "Ya umurce sojoji su karkashe 'ya'ya maza" ko kuma " Ya aike sojoji wurin, su karkashe dukka 'ya'ya maza"
"shekaru biyu da wanda ba ya kai ba"
"a bisa lokacin"
ana iya bayyana wannan cikin sifar aiki. AT: Wannan cikar" ko kuma "ayyukan Hiridus ya cika"
ana iya bayyana wannan cikin sifar aiki. AT: "abin da Ubangiji ya faɗa da dadewa ta wurin annabi Irimiya"
Matiyu na faɗin maganar annabi Irimiya.
ana iya bayyana wannan cikin sifar aiki. AT: "mutane suka ji murya" ko kuma "akwai wata ƙara mai ƙarfi"
Rahila ta yi rayuwa shekaru da yawa kafin wannan lokacin. wannan annabcin ya nuna Rahila, wanda ta mutu tana kuka domin zuriyarta.
ana iya bayyana wannan cikin sifar aiki. AT: "ba wanda ya iya ta'azantar da ita"
"domin ta rasa 'ya'yan kuma basu komo ba. Anan "an rasa" wata taushin hanyar cewa sun mutu ne. AT: "domin sun mutu"
Wannan alama ce ta fara fadan wani abu da ya faru cikin babban labari. ana iya samun mutane dabam da wanda suke abin da faru a baya. harshe ku na iya samun da yadda ake fadin wannan.
A nan "neman ran ɗan jaririn" hanyar nuna cewa suna so su kashe jaririn ne. AT: "wanda suke neman jaririn domin so kashe shi"
Wannan na nufin Sarki Hiridus da mashawarcinsa.
"Amma da Yusufu ya ji"
Wannan sunnan ɗan Hiridus ne.
"Yusufu ya ji tsoro"
ana iya faɗin wannan cikin sifar aiki. AT: "abin da Ubangiji ya faɗa da dadewa ta bakin annabawa"
"shi" anan na nufin Yesu. kafin lokacin zuwan Yesu annabawa sun ce da shi Mai ceto ko kuma Almasihu. AT: "mutuna za su ce Almasihu Banazare ne"
1 A kwanakin nan Yahaya Mai baftisma ya zo, yana wa'azi a jejin Yahudiya yana cewa, 2 "Ku tuba, domin mulkin sama ya kusa." 3 Wannan shine wanda annabi Ishaya ya yi maganarsa, ya ce, "Muryar wani mai kira a jeji yana cewa, 'Ku shirya wa Ubangiji hanyarsa, ku daidaita tafarkunsa." 4 Yahaya kuwa yana sanye da tufa ta gashin rakumi, yana kuma daure da damarar fata, abincinsa kuwa fara ne da zuman jeji. 5 Sai mutanen Urushalima, da na dukan Yahudiya, da na duk kasashen bakin Kogin Urdun, suka yi ta zuwa wurin sa. 6 Ya yi masu baftisma a Kogin Urdun, yayinda suke furta zunubansu. 7 Amma da ya ga Farisawa da Sadukiyawa da yawa, suna fitowa domin a yi masu baftisma, sai ya ce masu, "Ku 'ya'yan macizai masu dafi, wa ya gargade ku ku guje wa fushi mai zuwa? 8 Ku ba da 'ya'ya da za su nuna tubanku. 9 Kada kuwa ku dauka a ranku cewa, 'Ibrahim ne ubanmu.' Domin ina gaya maku, Allah yana da iko ya ta da wa Ibrahim 'ya'ya daga cikin duwatsun nan. 10 Ko yanzu ma an sa gatari a gindin bishiyoyin. Saboda haka duk bishiyar da ba ta ba da 'ya'ya masu kyau ba, sai a sare ta a jefa a wuta. 11 Na yi maku baftisma da ruwa, zuwa tuba. Amma mai zuwa baya na, ya fi ni girma, wanda ko takalmansa ma ban isa in dauka ba. Shi ne zai yi maku baftisma da Ruhu Mai Tsarki, da kuma wuta. 12 Kwaryar shikarsa na hannunsa, zai kuwa share masussukarsa sarai, ya tara alkamarsa ya sa a rumbunsa, amma zai kona buntun da wutar da ba za a iya kashewa ba." 13 Sai Yesu ya zo daga kasar Galili, ya je Kogin Urdun wurin Yahaya, domin ya yi masa baftisma. 14 Amma Yahaya ya yi ta kokarin ya hana shi, yana cewa, "Ni da nake bukatar ka yi mani baftisma, ka zo gare ni?" 15 Yesu ya amsa masa ya ce, "Bari ya zama haka a yanzu, domin a cika dukan adalci." Sai Yahaya ya yarje masa. 16 Bayan da aka yi masa baftisma, Yesu ya fito nan da nan daga cikin ruwan, sai kuma sammai suka bude masa. Ya ga Ruhun Allah yana saukowa kamar kurciya, ya sauko a kansa. 17 Duba, wata murya daga sammai tana cewa, "Wannan shi ne kaunataccen Da na. Wanda ya gamshe ni sosai."
A Wannan sashin Matiyu ya fara ba da sabon labari game da hidimar bishara na Yahaya mai Baftisma. A aya Uku ta (3), Matiyu ya ambata maganar annabi Ishaya domin ya nuna cewa Yahaya mai Baftisma shine zabaɓen dan saƙon da zai shirya hidimar bisharar Yesu.
Wannan wasu shekaru ne bayan Yusufu ya bar Masar zuwa Nazarat. Wannan na yiyuwa kusa da lokacin da Yesu zai fara hidimar bishararsa. AT: " A bayan wasu lokaci" ko kuma "Bayan wasu shekaru"
Yahaya na magana da taro ne.
"mulkin sama" na nufin Allah na mulki kamar sarki. AT: "Allahnmu na sama zai nuna kansa a matsayin sarki bada jimawa ba"
ga wata hanyar faɗin wannan. AT: Gama annabi Ishaya yayi magana game da Yahaya mai Baftisma lokacin da ya ce"
Ana iya faɗin wannan cikin wata jimla kuma. AT: "An ji muryan wani na kira daga cikin jeji" ko kuma "Sun ji ƙarar wani da ke kira daga cikin jeji"
wannan jimlu biyun na nufin abu daya ne.
"Shirya hanyar Ubangiji"." Yin haka na nuna shirin jin sakon Ubangiji lokacin da ya zo. Mutane na yin haka tawurin tuba daga zunubansa. AT: "shirya domin jin sakon Ubangiji lokacin da ya zo" ko kuma "Tuba da kuma shiri domin zuwan Ubangiji"
A nan Matiyu na ba da wani muhimmin bayyani game da Yahaya mai Baftisma, shiyasa ya amfani da kalman "Yanzu kuwa" domin ya ba da wannan ƙarin hasken.
Irin wannan tufafi na ba da hoton cewa Yahaya mai Baftisma annabi ne kamar annabawan da, musamman annabi Iliya.
"Urushalima", "Yahudiya", da "kasashen da ke yankin" na nufin mutanen da ke cikin kasashen ne. kalman "dukka" na nuna cewa yawacin mutanen sun fito. AT: Sai mutane da yawa daga Urushalima, Yahudiya, da kasashen yankin"
Ana iya faɗin wannan ta wata hanya. AT: "Yahaya yayi masu Baftisma"
Wannan na nufin mutane daga Urushalima, Yahudiya, da kasashen da ke yankin kogin Urdu.
A nan " 'ya'ya" na nufin "yanayin halayya kamar." Macizai masu dafi na ba hoton miyagu ko mugunta. AT: "Ku mugayen macizai masu dafi! wa ya" ko kuma "Ku mugaye kamar macizai masu dafi! Wa ya"
Yahaya ya yi amfani da tambaya domin ya tsautawa farisawa da sadukiyawa wanda suna so ya yi masu baftisma domin su gujewa hukuncin Allah, amma ba su so su daina aikata zunubi. AT: "ba za ku iya guje wa fushin Allah haka ba." ko kuma "kada ku yi tunani cewa za ku gujewa fushin Allah wai domin na yi maku baftisma."
kalmar "fushi" na nufin hukuncin Allah domin fushinsa na zuwa kafin hukuncin. AT:"guje wa hukunci da ke zuwa " ko kuma "kuɓuta daga hukucin Allah a gare ku"
maganar "ba da 'ya'ya" na nufin halayyan mutum. AT: "Bari ayukkan ku su nuna cewa tũbanku na gaskiya ne"
"Ibrahim kakanmu ne" ko kuma "mu zuriyar Ibrahim ne." Shugabanin Yahudawa na tunani cewa Allah ba zai hukuntasu ba domin su zuriyar Ibrahim ne.
Wannan na kara karfin maganar da Yahaya zai yi.
Allah yana da iko ya wa Ibrahim zuriyar ta jiki daga duwatsun nan"
Yahaya mai Baftisma ya cigaba da tsautawa Farisawa da Sadukiyawa.
Wannan na nufin Allah na shirye ya hukunta masu zunubi. Za a iya bayana wannan ta wata hanya. AT: "Allah na shirye da gatarinsa ya sare duk itãcen da ta ke ba da mumunan 'ya'ya ya kuma kona ta" ko kuma "Kamar yadda mutum ke shirya gatarinsa domin ya sare itãcen da ke ba da 'ya'ya marasa kyau domin ya kone ta, haka Allah ke shirye domin ya hukunta ku sabili da zunubanku"
"nuna cewa an tũba"
Yesu shine mutumin da ke zuwa bayan Yahaya.
"yana da muhimmanci fiye da ni"
Ana kamanta baftisman da Yahaya ke yi da ruwa da kuma baftisma da ke zuwa na wuta. Wannan na nuna cewa baftisma Yahaya alama ce na tsaftace mutane daga zunuban su. Baftismar Ruhu mai Tsarki da wuta kuma shine ke da gaskiyar ikon wanke mutane daga zunubansu.
Wannan na kwatanta yadda Almasihu zai ware adalai da marasa adalci kamar yadda mutum ke ware alkama da ɓuntu. AT: "Almasihu na kamar mutumin da kwaryar shiƙarsa na hannunsa"
Anan "na hannunsa" na nufin mutum da ke shirye domin aiki. AT: "Almasihu na rike da Kwaryar shiƙarsa domin yana shirye"
Wannan kayan aikin sheke alkama ne domin a ware alkaman da ɓuntu. Ana jefa su sama amma alkaman na saukowa, sai iska ya kwaso ɓuntun zuwa wata gefe.
Almasihu na kamar mutumin da ke rike da Kwaryar shiƙarsa domin ya share masussukarsa.
"filinsa" ko kuma "filin ƙasa inda yake ware hatsin daga ɓutun"
Wannan na nuna yadda Allah zai ware adalai daga miyagu mutane. Adalai kuwa za su sama kamar yadda manomi ke tãra alkama a rumbu, sai Allah ya ƙone mutanen da ke kamar ɓuntu da wutan da ba za a iya kashewa ba.
AT: "ba za ta taba karewa ba"
AT: "don Yahaya ya iya masa baftisma"
Yahaya ya yi amfani da tambaya ya nuna mamakinsa game da buƙatan da Yesu ke yi. AT: " Kafini muhimmanci. baikamata in yi maka baftisma ba. Kai yakamata kayi mani baftisma."
A nan "mu" na nufin Yesu da Yahaya.
AT: "Bayan da Yahaya yi wa Yesu baftisma"
kalmar "gashi" anan na jan hankalimu zuwa ga sako mai ban mamaki da ke zuwa.
ga wata hanyar sa wannan. AT: "Yesu ya ga sama ta bude" ko kuma "Allah ya bude samai wa Yesu"
AT: "wannan magana na nufin cewa Ruhun na kamar kurciya or "Ruhun ya sauko akan Yesu a hankali kamar yadda kurciya ke yi.
"Yesu ya ji murya daga sama." Anan "murya" na nufin Allah ne ke magana. AT: "Allah ya yi magana daga sama"
Wannan muhimmin laƙani ne na Yesu da ke bayyana dangantakarsa da Allah.
1 Sa'an nan Ruhu ya bi da Yesu zuwa cikin jeji, domin Ibilis ya gwada shi. 2 Da ya yi azumi kwana arba'in dare da rana, daga baya yunwa ta kama shi. 3 Sai mai jarabtar nan ya zo, ya ce masa, "Idan kai Dan Allah ne, ka umarci duwatsun nan su zama gurasa." 4 Amma Yesu ya amsa ya ce masa, "A rubuce yake cewa, 'Ba da gurasa kadai mutum zai rayu ba, sai dai da kowace magana da ta ke fitowa daga wurin Allah.'" 5 Sa'an nan Ibilis ya kai shi tsattsarkan birni ya dora shi can kan kololuwar ginin haikali, 6 ya ce masa, "In kai Dan Allah ne, to dira kasa. Domin a rubuce yake cewa, 'Zai ba mala'ikunsa umarni game da kai,' kuma, 'Za su daga ka da hannuwansu, domin kada ka yi tuntube da dutse.'" 7 Yesu ya ce masa, "kuma a rubuce yake, 'Kada ka gwada Ubangiji Allahnka.'" 8 Kuma, sai Ibilis ya kai shi kan wani dutse mai tsawo kwarai, ya nuna masa dukan mulkokin duniya da darajarsu. 9 Ya ce masa, "Dukan wadannan zan baka idan ka rusuna ka yi mani sujada." 10 Sai Yesu ya ce masa, "Tafi daga nan, Shaidan! Domin a rubuce yake, 'Ka yi wa Ubangiji Allahnka sujada, shi kadai za ka bauta wa.'" 11 Sa'an nan Ibilis ya rabu da shi, sai kuma mala'iku suka zo suka yi masa hidima. 12 To, da Yesu ya ji an kama Yahaya, sai ya tashi zuwa kasar Galili. 13 Ya bar Nazarat, ya koma Kafarnahum da zama, can bakin tekun Galili, kan iyakar kasar Zabaluna da Naftali. 14 Wannan ya faru domin a cika fadar annabi Ishaya cewa, 15 "Kasar Zabaluna da kasar Naftali, ta bakin teku, da hayin Kogin Urdun, Galili ta al'ummai! 16 Mutane mazauna duhu suka ga babban haske, sannan ga wadanda ke zaune a yankin da inuwar mutuwa, haske ya keto masu." 17 Daga lokacin nan, Yesu ya fara wa'azi, yana cewa, "Ku tuba domin mulkin sama ya kusa." 18 Yana tafiya a bakin tekun Galili, sai ya ga wadansu 'yan'uwa biyu, Saminu da ake kira Bitrus, da dan'uwansa Andarawas, suna jefa taru a teku, domin su masunta ne. 19 Yesu ya ce masu, "Ku zo, ku biyo ni, zan mai da ku masuntan mutane." 20 Nan da nan sai suka bar tarunsu, suka bi shi. 21 Da Yesu ya ci gaba da tafiya, sai ya ga wadansu mutum biyu, su kuma 'yan'uwa ne, Yakubu dan Zabadi, da dan'uwansa Yahaya, suna cikin jirgi tare da mahaifinsu Zabadi, suna gyaran tarunsu. Sai ya kira su. 22 Nan take suka bar mahaifinsu da jirgin, suka bi shi. 23 Yesu ya zazzaga dukan kasar Galili, yana koyarwa a majami'unsu, yana shelar bisharar mulkin, yana kuma warkar da kowace cuta da rashin lafiya a cikin mutane. 24 Labarinsa ya bazu a cikin dukan kasar Suriya, kuma mutanen suka kakkawo masa dukan marasa lafiya, masu fama da cuta iri iri, da masu shan azaba, da kuma masu aljannu, da masu farfadiya, da shanyayyu. Yesu ya warkar da su. 25 Taro masu yawa suka bi shi daga kasar Galili, da Dikafolis, da Urushalima, da kasar Yahudiya, har ma daga hayin Urdun.
A nan Matiyu ya fara ba da sabowar labari game da yadda Yesu yayi kwanaki arba'in a cikin jeji, anan ne Shaidan ya jarabce shi. a aya 4, Yesu ya tsuata wa Shaidan ta ruwaito magana a Maimaitawar Shariya.
AT: "Ruhun ya kai Yesu"
AT: "domin Iblis ya jarabci Yesu"
Wannan na nufin mutun ɗaya ne. Ya yiwu lalle ka yi amfani da dukka kalmomin domin fasara.
A magana game da Yesu ne.
"rana 40 da dare 40." Wannan na nufin sa'an lokaci 24. AT: "kwanaki 40"
Ya fi kyau a yi tsamanin cewa Shaidan ya san wai Yesu Ɗan Allah ne. Ya yiwu ana nufin 1) Wannan jaraba ne domin Yesu ya yi al'ajabi domin amfanin kansa. AT: "Domin kai Ɗan Allah ne, za ka iya umurci" ko 2) Wannan tuhuma ne ko zargi. AT: "ka hakikanta kai Ɗan Allah ne ta wurin umurtan"
Wannan muhimmin laƙani ne na Yesu ne da ke nuna dangantakar sa da Allah.
kana iya fasarar wannan ta wurin ruwaito maganar. AT: "ce da waɗannan duwatsun, 'Ku zama gurasa.'"
A nan "gurasa" na nufin kowani irin abinci. AT: "abinci"
AT: "Musa ya rubuto wannan a cikin nassosi tun da daɗewa"
Wannan na nuna cewa akwai wani abu game da ruwa da ya fi gurasa muhimminci.
Anan "magana" da "baki" na nufin abun da Allah ya ce. AT: "amma sai ta wurin sauraron dukka abun da Allah ya ce"
Ya fi kyau a yi tsamanin cewa Shaiɗan ya san wai Yesu Ɗan Allah ne. Ya yiwu ana nufin 1)Wannan jaraba ne domin Yesu ya yi al'ajabi domin amfanin kansa. AT: "Tun da shike da gaske kai Ɗan Allah ne, ka dira ƙasa" ko 2) Wannan tuhuma ne ko zargi. AT: "ka hakikanta gaskiyar cewa kai Ɗan Allah ne ta wurin dirowa da kanka ƙasa"
"bar kai da kanka ka dira zuwa ƙasa" ko "yi tsalle zuwa ƙasa"
AT: "gama ma rubucin ya rubuto a cikin nassosin" ko "domin nassosin ya ce"
"Allah zai umurce malai'ikunsa su lura da kai, kuma "Ana iya fasarar wannan ta wurin ruwaito magana. AT: "Allah zai ce da malai'ikunsa, "ku lura da shi", kuma"
" malai'ikunsa zasu riƙe ka"
An gane cewa Yesu na ruwaito nassi ne kuma. AT: Kuma, zan gaya maka abun da Musa ya rubuto a cikin nassosin"
Anan "ka" na nufin kowani mutum. AT: "kada wani ya gwada" ko "kar wani mutum ya gwada"
"daga nan, Iblis"
"Iblis ya ce wa Yesu"
"zan ba ka duk waɗannan abubuwan." majarabcin na jadada cewa zai bayar da "dukka waɗannan abubuwan," ba wai wasu ba.
"sa fuskar ka a ƙasa". An saba yin wannan domin nuna cewa mutum na sujada ne.
Wannan shine karshen sashin labari game da yadda Shaiɗan ya jarabce Yesu.
wannan umurni ne ga kowa da ke ji.
Kalmar "gashi" na jawo hankalin mu ne ga wani sabon bayani mai muhimmanci da ke zuwa.
Ana amfani da wannan kalma domin a dakatar da asalin labari da ake bayarwa. Matiyu ya fara bayar da wani sabon sashin labarin.
AT: "Tsarkin ya tsare Yahaya"
"Zabaluna da Naftali" sunayen zuriyar da suke zama a waɗannan yankuna ne shekaru da yawa da suka wuce kafin baƙi suka ɗauki iko akan ƙasar Isra'ila.
Wannan na nufin tafiyar Yesu zuwa Kafarnahum ya zauna.
AT: "Abun da Allah ya faɗa"
Waɗannan yankunan su na bayana wuri daya ne. Za a iya ambata waɗannan yankunan a cikin jimla. AT: "Cikin yankinZabaluna da Naftali ... cikin yankin Galili inda al'ummai ke zama, Mutanen da ke zama"
Wannan tekun Galili ne.
A nan "duhu" na nufin rashin sanin gaskiyar game da Allah. "haske" kuma na nufin gaskiyar maganar Allah da ke ceton mutane daga zunuban su.
Wannan na nufin abu daya ne da farkon sashin jimlar. Anan "waɗanda ke zaune a yankin, da inuwar mutuwa" ƙarin magane. yana nufin waɗanda basu san Allah ba. Waɗannan mutane na haɗari mutuwa da rabuwa da Allah har abada.
maganar "mulkin sama" na nufin shugabanci Allah a matsayin Tsarki. Wannan maganar na littafin Matiyu ne kadai. Dubi yadda aka fasara wannan a Matiyu 3:2. AT: "Allahnmu na cikin sama zai nuna kansa a matsayin Tsarki"
Ana iya bayana cikakiyar ma'anar wannan maganar a fili. AT: "jefan taru a cikin ruwa domin su kama kifi"
Yesu ya gayyato Saminu da Andrawus su biyo shi, su yi rayuwa da shi, su kuma kasance almajiransa. AT: "zama almajirai na"
Wannan ƙarin magana ne da ke nufin Saminu da Andrawus za su zama masu koyar da gaskiyar maganar Allah ga mutane, domin wasu ma su bi Yesu. AT: "Zan koyar da ku yadda za ku taro mutane wurina kamar yadda kuke taro kifi"
"Yesu ya kira Yahaya da Yakub." Wannan maganar na nufin cewa Yesu ya gayyace su, su biyo shi, su yi rayuwa da shi, su kuma zama almajiransa.
"nan da nan suka bar"
Yakamata ya zama a fili cewa wannan canjin rayuwa ne. Waɗannan mutanen baza su cigaba zama masunta ba, kuma za su bar kasuwanci iyalinsu su kuma bi Yesu dukka rayuwarsu.
"koyarwa a cikin majami'un Galilawa" ko "koyarwa a cikin majami'un waɗancan mutanen"
A nan "Mulki" na nufin shugabancin Allah a matsayin sarki. AT: "shelar bishara game da yadda Allah zai nuna kansa a matsayin tsarki"
kalmomin nan "cuta" da "ciwo" na da danganta sosai, amma a fasara su a matsayin kalmomi dabam dabam in ya yiwu. "cuta" shi ya ke sa mutum ya yi ciwo.
wannan rauni ne ko annoba ta jiki da ke samuwa daga cuta.
AT: "waɗanda suke karkashin mulkin aljannu"
Wannan na nufin kuwanene da ke da farfaɗiya a wurin, ba wai akwai wani da ake nufi ba na musammanda ke da farfaɗiya. AT: "waɗanda suke figar ruwa loto-loto" ko "waɗanda suke suma loto-loto da wanda baza a iya shawo kansa ba"
Wannan na nufin kuwanene da ke shanyayye a wurin, ba wai akwai wani da ake nufi ba na musamman da ke shanyayye. AT: "da kuma duk wanda ke shanyayye" ko "da waɗanda ba su iya tafiya ba"
Wannan sunan na nufin "garuruwa goma." Wannan sunan wani yanki ne kudu maso gabas da tekun Galili.
1 Da Yesu ya ga taron jama'ar, sai ya hau saman dutse. Sa'adda ya zauna, almajiransa suka zo wurinsa. 2 Ya bude bakinsa kuma ya koyar da su, yana cewa, 3 "Albarka ta tabbata ga masu talauci a ruhu, domin mulkin sama nasu ne. 4 Albarka ta tabbata ga masu makoki, domin za a ta'azantar da su. 5 Albarka ta tabbata ga masu tawali'u, domin za su gaji duniya. 6 Albarka ta tabbata ga masu yunwa da kishin adalci, domin za a kosar da su. 7 Albarka ta tabbata ga masu jinkai, domin za su samu jinkai. 8 Albarka ta tabbata ga masu tsabtar zuciya, domin za su ga Allah. 9 Albarka ta tabbata ga masu kawo salama, domin za a ce da su 'ya'yan Allah. 10 Albarka ta tabbata ga wadanda ake tsananta masu saboda adalci, domin mulkin sama nasu ne. 11 Masu albarka ne ku sa'adda mutane suka zage ku, suka kuma tsananta maku, ko kuwa suka zarge ku da dukan miyagun abubuwa iri iri na karya, saboda ni. 12 Ku yi murna da matukar farin ciki, domin sakamakonku mai yawan gaske ne a sama. Ta haka ne mutane suka tsananta wa annabawa da suka yi rayuwa kafin ku. 13 Ku ne gishirin duniya, amma idan gishiri ya sane yaya za a mai da dandanonsa? Ba zai kara anfani ga komai ba, sai ko a zubar da shi, a tattake a karkashin kafafun mutane. 14 Ku ne hasken duniya, birnin da ke kan tudu ba shi boyuwa. 15 Mutane ba za su kunna fitila su sa ta karkashin kwando ba, sai ko a dora ta a mazaunin ta, domin ta ba da haske ga kowa da ke gidan. 16 Bari hasken ku ya haskaka gaban mutane yadda za su ga kyawawan ayyukanku su kuma yabi Ubanku da ke cikin sama. 17 Kada ku yi tsammanin na zo ne domin in rushe shari'a ko annabawa. Ban zo domin in rushe su ba, amma domin in cika su. 18 Domin gaskiya ina gaya maku, har sama da kasa su shude, amma digo ko wasali daya ba za ya shude ba a cikin shari'ar, sai an cika dukan al'amura. 19 Saboda haka duk wanda ya karya mafi kankanta daga cikin dokokin nan ko kuwa ya koya wa wasu su yi haka, za a kira shi mafi kankanta a cikin mulkin sama. Amma dukan wanda ya kiyaye su ko kuwa ya koyar da su, za a kira shi mafi girma a cikin mulkin sama. 20 Gama ina gaya maku cewa idan adalcin ku bai zarce adalcin marubuta da Farisawa ba, babu yadda za ku shiga mulkin sama. 21 Kun ji dai an ce wa mutanen da, 'Kada ka yi kisan kai,' kuma 'Duk wanda ya yi kisan kai yana cikin hatsarin hukunci.' 22 Amma ina gaya muku, duk wanda ya yi fushi da dan'uwansa, yana cikin hatsarin hukunci. Kuma duk wanda ya ce da dan'uwansa, 'Kai mutumin banza!' yana cikin hatsarin tsayawa gaban majalisa, kowa kuma ya ce da dan'uwan sa 'Kai wawa!' yana cikin hatsarin shiga wutar jahannama. 23 Saboda haka idan za ka yi baiko a bagadi sai ka tuna cewa dan'uwanka yana da damuwa da kai, 24 ka bar baikon ka a gaban bagadin, ka yi tafiyarka. Da farko dai, ka sasanta da dan'uwanka kafin ka zo ka mika baikon. 25 Ka yi sulhu da mai karar ka tun kana hanyar zuwa gaban shari'a, domin kada mai karar ka ya mika ka ga alkali, alkali kuwa ya mika ka ga dogarai, za a kuwa jefa ka a kurkuku. 26 Gaskiya ina gaya maka, ba za ka taba fita daga can ba sai ko ka biya dukan kudin da ya ke binka. 27 Kun dai ji an ce, 'Kada ka yi zina'. 28 Amma ina gaya maku, duk wanda ya dubi mace, da muguwar sha'awa, ya riga ya yi zina da ita a zuciyarsa. 29 Idan idonka na dama zai sa ka tuntube, kwakule shi ka jefar daga gareka. Don gara daya daga cikin gabobinka ya halaka, da a jefa dukan jikin ka a jahannama. 30 Ko kuwa idan hannunka na dama zai sa ka tuntube, ka yanke shi ka jefar daga gare ka. Domin gara daya daga cikin gabobin ka ya halaka, da a jefa dukan jikinka a jahannama. 31 An sake fada, 'Duk wanda ya kori matarsa, sai ya ba ta takaddar saki.' 32 Amma ina gaya maku ko wa ya saki matarsa, idan ba a kan laifin lalata ba, ya mai da ita mazinaciya kenan. Kuma duk wanda ya aure ta bayan sakin, ya yi zina kenan. 33 Kun sake ji an ce wa wadan da suke a zamanin da, 'Kada ku yi rantsuwar karya, amma ku yi rantsuwar ku ga Ubangiji.' 34 Amma ina gaya maku, kada ku yi rantsuwa sam, ko da sama domin kursuyin Allah ne; 35 ko kuwa da duniya, domin mazaunin kafafunsa ne, ko da Urushalima, domin birnin babban sarki ne. 36 Ko ma ace ku yi rantsuwa da kanku, domin ba za ku iya mai da gashin kanku baki ko fari ba. 37 Amma bari maganarku ta zama 'I, I', ko kuwa 'A'a, a'a.' Duk abin da ya wuce wannan, daga mugun yake. 38 Kun dai ji an ce, "Ido a maimakon ido, hakori kuma a maimakon hakori.' 39 Amma ina gaya maku, kada ku yi jayayya da wanda ke mugu, a maimakon haka, ko wa ya mare ku a kuncin dama, ku juya masa dayan ma. 40 Idan wani yana da niyyar kai kararku gaban shari'a saboda ya karbi rigarku, ku ba wannan mutumin mayafinku ma. 41 Duk wanda ya tilasta ku ga tafiyar mil daya, ku je da shi biyu. 42 Ku ba kowa da ya tambaye ku, kuma kada ku hana kowa da ke neman rance a wurinku. 43 Kun ji abin da aka fada, 'Za ka kaunaci makwabcin ka ka ki magabcin ka.' 44 Amma ina gaya maku, ku kaunaci magabtan ku, ku yi addu'a domin masu tsananta maku, ku albarkaci wadanda suka la'ance ku, ku yi alheri ga wadanda suke kin ku, 45 domin ku zama 'ya'yan Ubanku da ke cikin sama. Domin yakan sa rana ta haskaka wa mugu da mutumin kirki, kuma yakan aiko da ruwan sama ga adali da azzalumi. 46 Domin idan kuna kaunar wadanda suke kaunarku, wanne lada kuka samu? Ba haka masu karban haraji ma suke yi ba? 47 Kuma in kun gaida 'yan'uwanku kadai, me kuke yi fiye da sauran? Ba hakanan al'ummai ma suke yi ba? 48 Saboda haka, lalle ne ku zama cikakku, kamar yadda Ubanku na sama yake cikakke.
Wannan farkon sabuwar sashin labari ne da Yesu ya fara koyad da almajiran sa. Wannan sashin ya cigaba har zuwa karshen sura 7, an saba ce da wannan sashin huɗuba akan dutse.
Yesu ya fara bayana halayen mutane da suke da albarka a aya 3.
AT: "Yesu ya fara magana"
Kalmar "su" na nufin almajiransa.
Wannan na nufin wanda yake da tawali'u. AT: "waɗanda sun san bukatan su na Allah"
A nan "mulkin sama" na nufin Allah na mulki a matsayin sarki. A littafin Matiyu ne kadai aka ambata wannan. In ya yiwu, a sa "sama" a cikin fasara. AT: " gama Allah na sama zai zama tsarkin su"
Mai yiwuwa dalilin baƙin cikinsu su ne 1) yadda duniya ke cike da zunubi, ko 2) zunubansu, 3) mutuwar wani. kada a ba da takameme dalili nadămar, saidai harshan ku na bukatar wannan.
AT: "Allah zai sanyaya musu rai"
"mai kyakkyawan dabi'a" ko kuma "waɗanda basu dogara da karfin su"
"Allah zai ba su dukkan duniya"
Wannan na bayana mutanen da suke marmarin aikata abun da ke daidai. AT: "waɗanda suke marmarin aikata abun da ke daidai kamar yadda suke marmarin abinci da ruwan sha"
AT: "Allah zai cika muradinsu" ko "Allah zai gamsad da su"
"mutanen da zuciyar su na da tsarki." A nan "zuciya" na nufin asalin cikin mutum ko niyyar sa. AT: "waɗanda marmarin su kadai shine su bauta wa Allah"
A nan "ga" na nufin za su iya kasancewa tare da Allah. AT: Allah zai yardar musu su kasance tare da shi"
waɗannan mutane ne masu taimaka daidaita zaman salama tsakanin wasu.
AT: "gama Allah zai kira su 'ya'yan sa" ko "zasu kasance 'ya'yan Allah"
Ya fi kyau a fasara " 'ya'ya" yadda ake ce da yaran mutum a harshen ku.
AT: "mutane wanda ba a yi musu kirki ba"
"domin suna aikata abun da Allah ke so su yi"
A nan "mulkin sama" na nufin shugabancin Allah a matsayin sarki. Wannan maganar na littafin Matiyu ne kadai. In ya yiwu a sa kalmar "sama" a fassara. Duba yadda ku ka fassara wannan a 5:3. AT: "gama Allah na sama zai zama tsarkin su"
"faɗa kowace irin muguwar karya game da ku" ko "faɗin mumunar abubuwa game da ku da ba gaskiya ba"
"domin ku mabiya na ne" ko "domin kun gaskanta a gare ni"
"Murna" da "farin ciki matuƙa" na nufin kusan abu ɗaya. Yesu na so masu sauraron sa su kasance ba da murna kadai, in akwai abun da ya fi murna shi ya ke so su yi.
Mai yiwuwa ana nufi 1) kamar yadda gishiri ke sa abinci dadi, haka almajiran Yesu ke rinjayar mutane duniya domin su zama mutanen kirki. AT: " Kuna kamar gishiri ne ga mutanen duniya" ko 2) kamar yadda gishiri ke adana abinci haka almajiran Yesu ma suke kiyaye mutane daga ɓace wa. AT: "Kamar yadda gishiri ke a abinci, haka ku ke a duniya"
Mai yiwuwa ana nufi 1) "idan gishiri ya rasa ikon yin aikin sa na matsayin gishiri" ko 2) "in gishiri ya rasa ɗanɗano shi."
"yaya za a mayar da shi mai amfani kuma?" Yesu ya yi amfani da tambaya domin ya koyad da almajiran sa. AT: "ba yadda za a iya amfani da shi kuma ba."
AT: "sai dai mutane su zubar da shi a kan yanya su kuma taka akai"
Wannan na nufi cewa mabiyen Yesu ke kawo saƙon gaskiyar maganar Allah ga mutane da basu san Allah ba. AT: "Ku na kamar haske ne ga mutanen duniya"
Da dare mutane na iya ganin hasken birnin na haskakawa. AT: "Da dare, ba mai iya ɓoye hasken da ke haskakawa a birnin da ke kan tudu" "Kowa na ganin hasken birnin da ke kan tudu"
"mutane ba su kunna fitila"
"sa fitilar a karkashin kwando." Wannan na nufi cewa wauta ne a kunna haske sa'anan a ɓoye ta domin kar mutane su ga hasken fitilar.
Wannan na nufin cewa ya kammata almajirin Yesu ya yi rayuwa ta hanyar da wasu zasu koyi game da gaskiyar Allah. AT: "Bari rayuwar ku ta zama kamar hasken da ke haskakawa ga mutane"
Zai fi kyau a fasara kalmar "Uba" yadda harshe ku ke kiran mahaifi.
Wannan na nufi abubuwan da annabawa suka rubuto a nassosin.
"Ina gaya muku gaskiya." Wannan maganar na nuna muhimmancin abun da Yesu zai faɗa nan gaba.
A nan "sama" da "ƙasa" na nufin duniya gaba daya. AT: "muddin duniya nan na nan"
ɗigo ne karamin haruffa na Yahudawa, wasali kuma wani dan alama da ke raba haruffa biyu. AT: "ba ko ɗigo ko wasali a haruffa ba"
AT: " dukka abubuwa sun faru" ko "Allah ya sa dukka abubuwa su auku"
"duk wanda ki biyayya" ko "duk wanda ya yi watsi"
"kowane daga waɗannan umurnai, ko mafi ƙanƙantan muhimmanci"
AT: "idan wani ... koyar wa wasu su yi haka, Allah zai ce da wannan mutum"
Wannnan magana "mulkin sama" na nufin sarautar Allah a matsayin sarki. A littafi Matiyu ne kadai aka faɗa wannan. In ya yiwu yi amfani da kalman "sama" a fasara ka. AT: "mafi ƙanƙanta a cikin mulkinsa na samaniya" ko "mafi ƙanƙancin muhimmanci a karkashin mulkin Allahnmu a sama"
"yi biyayya da dukka waɗannan umurnai, da kuma koyar wa wasu su yi haka"
mafi muhimmanci
Wannan na nuna muhimmancin abun da Yesu zai faɗa nan gaba.
AT: " cewa dole adalcinku ya fi ... malaman attaura domin ka shiga"
Ana iya faɗin wannan cikin sifar aiki. AT: "Allah ya ce wa mutane tun da daɗewa" ko "Musa ya ce wa kakaninku da daɗewa"
Anan "hukunci" na nufi alƙalin zai hukunta mutumin zuwa mutuwa. AT: "Alƙali zai hukunta duk wanda ya kashe wani mutum"
Wannan kalman na nufi kisan kai, ba kowani irin kisa ba.
Yesu ya yarda da maganar Allah, amma bai yarda da yadda malaman addini ke fasara maganar Allah. Kalmar "Ni" na bayyananniya. Wannan na nufin cewa abun da Yesu ke faɗi na na muhimmanci ɗaya da asalin umurnin da Allah ya bayar. Yi kokari fasara wannan maganar ta hanyar da zai nuna wannan bayyani.
Wannan na nufi ɗan'uwa mai bi, ba ɗan ciki ɗaya ba ko maƙwabci.
kamar wannan na ba da alamar cewa ba mutum ne alƙalin da Yesu ke nufi ba, amma Allah ne zai hukunta mutumin da ke fushi da ɗan'uwarsa.
Wannan zagi ga mutanen da ba su tunani da kyau. " wawa mutum" na kamar "mara ƙwaƙwalwa," "wofi" na ba da ra'ayin rashin biyyaya ga Allah.
Wannan na iya yiwuwa cewa ana nufi karamin majalisa ne ba babban majalisan firistoci na Urshalima ba.
Yesu na magana da jama'a game da abun da ya kamata su yi ko kar su yi a matsayinsu na mutane. An yi amfani da "ka" ko "naka", amma a wasu harshuna zai yiwu lalle a yi amfani da su a matsayin jam'i.
"bayar da sadakarka" ko "kawo sadakarka"
Wannan na nufin bagadin Allah a cikin haikali a Urshalima. AT: "ga Allah a kan bagadi a cikin haikali"
"a sa'ad da kana tsaye a bagadi ka tuna"
"wani mutum na fushi da kai domin wani abu da ka yi"
AT: "da farko ka samu salama da mutumin"
Yesu na magana da jama'a game da abun da ya kamata su yi ko kar su yi a matsayinsu na mutane. An yi amfani da "ka" ko "naka", amma a wasu harshuna zai yiwu lalle a yi amfani da su a matsayin jam'i.
Wannan na nufi mutum wanda ya zargi wani a kan aikata wani laifi. Ya kai mai laifin kotu domin ya dore masa laifi a wurin alƙali.
A nan "bashewa" na nufin bayar da yancin wani a hannun wani dabam. AT: "bar wa alƙali ya hukanta ka"
A nan "miƙa ka" na nufi bayar da yancin wani a hannun wani dabam. AT: "alƙali kuwa zai miƙa ka a wurin dogari"
mutum da ke da yancin ɗaukan umurnin alƙali
AT: "dogarin na iya jefa ka a cikin kurkuku"
"daga kurkuku"
AT: "wai Allah ce" ko "wai Musa ya ce"
Wannan kalmar na nufi aikata abu ko yin wani abu.
Wannan na nufin cewa mutumin da ya yi sha'awar mace na da alhakin laifin zina kamar mutum wanda ya aikata zinar kanta.
"kuma sha'awar ta" ko "kuma ya yi marmarin kwana da ita"
A nan "zuciya" na nufin tunanin mutum. AT: "cikin tunanin sa"
Yesu na magana da jama'a game da abun da ya kamata su yi ko kar su yi a matsayinsu na mutane. An yi amfani da "ka" ko "naka", amma a wasu harshuna zai yiwu lalle a yi amfani da su a matsayin jam'i.
A nan "ido" na nufin abun da mutum ke gani. "tuntuɓe" kuma na a matsayin "zunubi." AT: "in abun da ka ke gani na sa ka yi tuntuɓe" ko "in kana so ka yi zunubi domin abun da ka ke gani"
Wannan na nufin ido ko hannu mafi muhimmanci. Ya yiwu za a bukaci a fasara "dama" a matsayin "mafi inganci" ko "mafi karfi."
Wannan umurni ne da ke nufi mutum ya yi duk abun da ya ke bukata ya yi domin ya daina zunubi.
"cire shi a dole" ko "hallakar da shi." Idan ba a ambaci idon dama ba, za a bukaci a fasara wannan haka "hallakar da idanun ka." amma in an ambaci idanu, to ya yiwu a fasara shi "hallakar da su."
"kawar da shi"
"ka rasa ɗaya daga gaɓoɓin jikinka"
AT: "da Allah ya jefa dukka jikinka a gidan wuta"
hannun na a matsayin duk aikin da jikin mutum ke yi.
AT: "Allah ya kuma ce" ko "Musa ya kuma faɗa"
Wannan na nufin sakin mata.
"dole ya bayar"
mutumin da ya saki matarsa ba a hanyar da ta dace ba shi ne ya "mai da ita mazinaciya." A al'adu da yawa, ba damuwa ta sa ke aure, amma idan sakin ba a hanyar da ta dace ba to wannan auren zina ce.
AT: "bayan mai gidan ta ya sake ta" ko "sakakkiya matar"
"ku kuma" ko "ga wani misali. ku"
AT: "Allah ya faɗa wa mutanen zamanin da ya wuce" ko "Musa ya faɗa wa kakani tun da daɗewa"
"kada ka ɗauka alkawarin yin abu sa'an anan ka ki yi. Amaimako sai ka aikata abu da ka ɗau alkawari ga Ubangiji cewa za ka yi"
A nan Yesu na nufin cewa kada wanda suke ɗaukan alkawari ko faɗin gaskiya su rantse da wani abu. Wasu suna koyar cewa idan mutum ya rantse da Allah to wajibi ne ya cika, amma idan rantsuwar ga wani abu ne kamar samaniya ko ƙasa, to ba shi da wani illa sosai idan bai cika ba. Yesu na cewa rantsuwa da samaniya ko ƙasa ko Urshalima na da muhimminci ɗaya da rantsuwa da Allah, domin Allah ne ke da dukka abubuwa.
"kada ku ɗauki rantsuwa ko kadan" ko "kada ku rantse da kowani abu"
Domin Allah na mulki da ga sama. Yesu na maganar sama kamar sama kursiyi ne. AT: "da ga nan ne Allah ke mulki"
Wannan maganar na nufin cewa ƙasa ma na Allah ne. AT: "ta na kamar matashi ne da sarki ke sa ƙafarsa"
"domin ita ce birnin Allah, babban Sarki"
Yesu na magana da tarin mutane game da abun da yakamata su yi a matsayinsu na mutane. Duk wurin da wannan kalmar ya fito a matsayin mutum daya ne, amma za a iya fasara su a matsayin mutane dayawa.
Wannan na nufin ɗaukan alkawari. duba yadda aka fasara wannan a 5:34.
"Idan kana nufi I, ce I, idan kuma kana nufi a'a, ce a'a."
shariyar Musa ya yardar wa mutum ya yi lahani ga mutum ta hanyar da wancan mutumin ya cũtar da shi, amma ba fiye ba.
"mugun mutum" ko "wanda ke cũtar ka"
zagi ne a al'adar garin Yesu a mare mutum a kuncisa. Kamar yadda ido da hannu ke da muhimminci haka kunci dama ke da muhimminci, babbban zagi ne a mare mutum a kuncinsa.
mari da bayan hannu
"yardar masa ya mari ɗayan kuncin kuma"
Ana sa "tuguwa" a jiki ne, kamar riga mai nauyi. "mayafi" kuwa ya fi taguwa daraja, ana sa wannan akan taguwa ne domin dumi, kua akan yi amfani da shi kamar bargo wajen barci.
"ka kuma ba mutumin"
"Ko wanene." mahalin wannan maganar na nuna cewa ya na magana ne game da sojojin Roma.
Wannan na nufin takawa dubu, domin wannan ne iyakar tafiyar da sojan Roma ke da ikon tilasta wani ɗauka masa abu bisa ga doka. Idan ba a gane kalmar "mil" sosai ba, ana iya fasara wannan kamar "kilomita" ko "bisa nisa."
wannan na nufin ga wanda ya tilasta ka yin tafiya.
"yi tafiyar da ya tilasta maka, ka kuma kara wani mil." Idanba a gane kalmar "mil" ba, yi amfani da fasarar "kilomita biyu" ko kuma "hada nisar tafiyar sau biyu."
"kada ka hana ba da rance." AT: "rantar wa"
Anan ba wani makwabci ta musamman ne kalmar nan "makwabci" ke nufi ba, amma ko ma wani ɗan al'umma ko mutane. Waɗannan mutanen ne yawanci mutum yakan yi marmarin yin masu alheri ko a kalla ya yarda ya bi da su da kyau. AT: "'yangarinka" ko kuma "waɗanda suke mutanenka"
Ya fi kyau a fasara " 'ya'ya" a yadda harshe ku ke amfani da kalmar a kiran 'ya'yan wani mutum.
Wannan muhimmin laƙani ne na Allah.
Yesu yayi amfani da tambaya dommin ya koyad da mutanen cewa idan masoyansu kadai suke ƙauna, ai ba wani muhimmin abu ne da Allah zai saka musu ba. AT: "Gama in kuna ƙaunar iyakar wanɗanda ... ba ku samu ko wani lada ba."
Yahudawa na duban masu karɓar haraji a matsayin masu zunubi ƙwarai. Yesu yayi amfani da wannan tambaya ya tunashe su cewa ai ko masu karɓar haraji ma suna ƙaunar masoyansu.
Yesu yayi amfani da tambaya dommin ya koyad da mutanen cewa idan 'ya'uwansu kaɗai suke gayarwa, ai ba wani muhimmin abu ne da Allah zai saka musu akai ba. AT: "Idan 'ya'uwanku kaɗai kuke gayarwa, ba kuwa yin komai fiye da waɗansu."
Wannan hanyar nuna marmari ne domin lafiyar mai jin.
Yahudawa na duban al'ummai a matsayin masu zunubi sosai. Yesu ya yi tambaya ya tunashe su cewa ai al'ummai ma suna gai da 'yan'uwansu. AT: "ai ko al'ummai suna gai da mutanensu." Dubi:
1 Ku yi hankali kada ku yi ayyukan adalcinku gaban mutane domin su ganku, idan kun yi haka, ba za ku sami sakamako a wurin Ubanku da yake sama ba. 2 Saboda haka, in za ku yi sadaka, kada ku busa kaho yadda munafukai suke yi a majami'u da kuma akan tituna domin mutane su yabesu. Gaskiya ina gaya maku, sun samu ladansu. 3 Amma in za ku yi sadaka, kada hannunku na hagu ya san abin da hannunku na dama yake yi, 4 domin sadakarku ta zama a asirce. Ubanku kuwa da yake ganin abin da ake yi a asirce, zai saka maku. 5 Sa'adda za ku yi addu'a kuma, kada ku zama kamar munafukai, domin sun cika son yin addu'a a tsaye a majami'unsu da kuma a gefen tituna, domin mutane su gansu. Gaskiya ina gaya maku, sun sami ladarsu kenan. 6 Amma ku, idan za ku yi addu'a, sai ku shiga cikin daki. Ku rufe kofa, ku yi addu'a ga Ubanku wanda yake a asirce, Ubanku kuwa da ke ganin abin da ake yi a asirce, zai saka maku. 7 Idan za ku yi addu'a, kada ku yi ta maimaici marar anfani, kamar yadda al'ummai suke yi, domin a tunanin su za a saurare su saboda yawan maganganunsu. 8 Domin haka, kada ku zama kamarsu, domin Ubanku ya san bukatar ku tun kafin ku roke shi. 9 Saboda haka sai ku yi addu'a kamar haka: 'Ubanmu da ke sama, bari a tsarkake sunanka. 10 Bari mulkinka shi zo. Bari nufinka ya yiwu a duniya kamar yadda ake yi a sama. 11 Ka ba mu yau abincinmu na kullum. 12 Ka gafarta mana basussukanmu, kamar yadda mu ma muke gafarta ma wadanda muke bi bashi. 13 Kuma kada ka kawo mu cikin jaraba, amma ka kubutar da mu daga Mugun.' [1]14 Domin in kun yafe wa mutane laifuffukansu, Ubanku na Sama shima zai yafe maku. 15 In kuwa ba ku yafe wa mutane laifuffukansu ba, Ubanku ma ba zai yafe muku laifuffukanku ba." 16 Haka kuma, in za ku yi azumi, kada ku zama da fuska kamar masu makoki yadda munafukai ke yi, domin sukan yankwane fuskokinsu, domin su bayyana ga mutane kamar suna azumi. Gaskiya, ina gaya maku, sun sami ladansu ke nan. 17 Amma in kuna azumi, ku shafa mai a ka, ku kuma wanke fuska, 18 don kada mutane su gane kuna azumi, sai dai Ubanku da yake a asirce. Kuma Ubanku da ke ganin abinda ke a asirce, zai saka maku." 19 "Kada ku tara wa kanku dukiya a duniya, inda asu da tsatsa ke batawa, inda barayi kuma ke fasawa su yi sata. 20 Maimakon haka, ku tara wa kanku dukiya a sama, inda babu asu da tsatsa da za su bata, inda kuma ba barayi da za su fasa su yi sata. 21 Domin inda dukiyar ka take, a nan zuciyar ka ma take. 22 Ido shi ne fitilar jiki. Saboda haka, idan idonka na da kyau, dukan jiki na cike da haske. 23 Amma in idonka na da lahani, dukan jiki na cike da duhu. Saboda haka, in hasken da yake cikinka duhu ne, ina misalin yawan duhun! 24 Ba mai iya bauta wa iyayengiji biyu, ko dai ya ki daya, ya so daya, ko kuma ya amince wa dayan ya raina dayan. Ba dama ku bauta wa Allah da kuma dukiya. 25 Saboda haka ina gaya maku, kada ku damu a kan rayuwarku, game da abin da za ku ci, da abin da za ku sha- ko kuwa jikinku, abin da za ku yi tufafi da shi. Ashe rai bai fi abinci ba, jiki kuma bai fi tufafi ba? 26 Ku dubi tsuntsayen da ke sararin sama. Ai, ba su shuka, balle girbi, ba su kuma tarawa a cikin rumbuna, amma Ubanku na Sama na ciyar da su. Ashe, ba ku fi su martaba ba? 27 Kuma wanene a cikinku, don damuwarsa, zai iya kara ko taki ga tsawon rayuwarsa? 28 To, don me kuke damuwa a kan tufafi? Ku dubi furannin jeji, yadda suke girma. Ba su aiki, kuma ba su sakar kaya. 29 Duk da haka ina gaya maku, ko Sulaimanu ma, cikin dukan daukakar sa bai yi ado kamar daya daga cikin wadannan ba. 30 Idan Allah yayi wa ciyawar jeji ado, wadda yau tana wanzuwa, gobe kuwa a jefa ta cikin murhu, ina misalin adon da za ya yi maku, ya ku masu karancin bangaskiya? 31 Don haka kada ku damu, kuna cewa, 'Me za mu ci? ko, Me za mu sha?' ko kuwa, 'Wadanne tufafi za mu sa?' 32 Ai, al'ummai ma suna neman dukan irin wadannan abubuwa, Ubanku na sama kuwa ya san kuna bukatarsu. 33 Amma ku nemi mulkinsa da farko da adalcinsa, kuma dukan wadannan abubuwa za a baku. 34 "Saboda haka kada ku damu don gobe, ai, gobe za ta damu da kanta. Kowace rana ta na cike da wahalarta".
Yesu ya ci da koyar da almajiransa a cikin wa'azinsa akan dutse, wadda ya fara a Matiyu 5:3. A wannan sashi, Yesu na magana game da "ayyukan adalci" na, sadaka, addu'a, da yin azumi.
Yesu na magana da taron jama'a game da abun da yakamata su yi a matsayinsu na mutane. Duk wurin da wannan kalmar ya fito a matsayin mutum daya ne, amma za a iya fasara su a matsayin mutane dayawa.
Wannan na nuna cewa waɗanda suka ga wannan mutumin za su girmama shi. AT: a gaban mutane domin su girmama ka akan abun da ka yi"
Wannan muhimmin laƙani ne na Allah.
Wannan maganar na nufin aikata abu da niyyar jawo hankalin mutane. AT: "kada ka jawo hankalin mutane a gare ka kamar wani mai busa ƙaho da ƙarfi a cikin jama'a"
"Ina faɗi muku gaskiya." Wannan maganar na nuna muhimmanci abun da Yesu zai faɗa nan gaba.
Wannan maganar na nufin "asiri gaba ɗaya." Kamar yadda yawanci loƙaci hannaye suna aiki tare, ɗayan hannun na sanin me ɗayan hannun ke yi, kada ma ka yarda mafi kusa da kai su sani a sa'ad da kana bayarwa ga matalauta.
AT: "kana iya bayar wa matalauta ba tare da sanin mutane ba"
Wannan na nuna cewa waɗanda suka gan su girmama su. AT: "domin mutane su gan su, su kuma girmama su"
"ka kebe wani wuri ka je" ko "ka je inda ka ke kai kadai"
Mai yiwuwa ana nufi 1)ba wanda ke iya ganin Allah. AT: " Uba, wanda baya ganuwa" ko 2) Allah na tare da mai yin addu'ar a kebeben wuri. AT: " Uban, wanda ke tare da ku a asirce"
"Ubanku zai ga abun da ku ke yi a asirce da"
Mai yiwuwa ana nufi 1) maimaitawar ba amfani. AT: "kada ku yi tsayuwar banza kuna ta maimaitawa" ko 2) kalmomin ko maganar ba su da ma'ana. AT: kada ku tsaya kuna ta maimaita kalmomi marasa ma'ana"
AT: "allolin karyarsu za su ji su"
Wannan shi ne farkon addu'ar, Yesu kuma ya na koyar wa mutanen yadda za su kira Allah.
Anan "sunanka" na nufi Allah da kansa. AT: "bari kowa ya daraja ka"
A nan "mulki" na nufi shugabancin Allah a matsayin tsarki. AT: "Bari mulkin ka akan kowa da komai ya cika"
AT: "Bari duk abun da zai faru a duniya ya zama bisa ga nufinka, kamar yadda komai a sama ke faruwa"
A nan "abinci" na nufin kowani irin abinci.
A nan laifi na nufi zunubi.
Wannan na nufin wanda suka yi mana laifi.
AT: kada ba kar wani abu ya jarabce mu" ko "kada ka bar wani abu ya sa mu sha'awar zunubi"
AT: "in su yi muku laifi ...in ku yi wa Allah laifi" ko "in sun illatar da ku ...in kun aikata abun da zai sa Ubanku fushi"
munafukai ba sa wanke fuskar su, ko tsefe gashi. Suna yin haka ne da niyyar jawo hanklin mutane a kansu domin a ga cewa suna azumi, sai a daraja su.
"sa mai a gashin ka." Anan "shafe" kai na nufi yadda aka saba lura da gashi. Bai shafe komai game da "Almasihu" "shafafen" ba. Yesu na nufi cewa mutane kar su canja ko da suna azumi ko ba sa yi.
"wanda ke ganin abun da ka ke yi a ɓoye."Dubi yadda aka fasara wannan a 6:6.
arziki, abubuwan da mutum ke ba da dukka daraja
"inda asu da tsatsa ke lalatar da dukiya"
karamin ƙwaro ne da ke ɓata tufafi
abune mai launin ruwar ƙasa da ke fitowa akan ƙarfe
Wannan maganar na nufin aikata abu mai kyau a duniya domin Allah ya ba ka lada a sama.
Wannan na kwatanta idanu masu lafiya da ke sa mutum gani, da kuma idanu ma masu lahani da ke sa makanta. Wannan na nufi lafiyar ruhaniya. Yayudawa na amfani da kalmar "mumunar ido" a nufin haɗama. Ma'anar ita ce idan mutum ya mika kai gaba ɗaya ga Allah, kuma yana duban abubuwa yadda Allah ke yi, to yana yin abun da ke daidai. Idan mutum na haɗama, to ya na aikata abun da ba dai dai ba.
Wannan maganar na nufin cewa ido ne ke sa mutum gani kamar yadda fitila na taimakon mutum kallo a duhu. AT: kamar fitila, ido na sa ku ganin abubuwa da kyau"
Ya yiwu zai fi a fasara wannan cikin jam'i, "Idanu."
Wannan ba ya nufin sihiri. Yahudawa sun saba amfani da wannan a nufi wanda ke da haɗama.
"idan abun da yakamata ya kawo haske ga jiki ka ke sa duhu, to jikinka na cikin duhu baki ɗaya"
dukka waɗannan maganar na nufin abu ɗaya ne. Suna jaddada cewa mutum ba zai iya so Allah ba ya kuma amince masa ba sanan kuma yaso kudi a lokaci ɗaya ba.
"ba za ka iya ƙaunar Allah da kudi a lokaci guda ba"
Wannan na nuna muhimmanci abun da Yesu zai faɗa a nan gaba.
Yesu na magana da taron jama'a game da abubuwan da yakamata a matsayin su na mutune su yi da wanda bai kamata su yi ba.
Yesu yayi amfani da tambaya don ya koyar da mutanen. AT: " A fili ya ke cewa rayuwa ya fi abun da kuke ci, jiki kuma ya fi abun da za ku sa." ko "A sarari ya ke, akwai abubuwa game da rayuwa fiye da abinci, kuma akwai abubuwa game da jiki da sun fi sa tufafi."
wurin ma'ajiyan abinci
Yesu yayi amfani da tambaya domin ya koyar da mutanen. AT: "A fili ya ke, kun fi tsunsaye martaba."
Yesu yayi amfani da tambaya domin ya koyar da mutanen. Anan "ƙara taƙi ɗaya ga tsawon rayuwarsa" na nufin ƙarin lokaci na zaman rayuwar mutum. AT: "Babu ko ɗayanku, ta wurin damuwarsa, zai iya ƙara shekaru ga rayuwarsa. ba za ka iya ƙara ko minti ɗaya a rayuwarka ba! don haka kada ka damu game da abubuwan da ka ke bukata."
taƙi ɗaya auni ne kasa da rabin mita.
Yesu yayi amfani da tambaya domin ya koyar wa mutanen. AT: "kada ku damu game da abun da zaku sa."
"dubi"
Yesu na magana game da tsire-tsire jeji kamar su mutane ne masu sa tufafi. Adon tsire-tsire jeji na nufi tsire-tsiren na da kyau da launin furanne.
wannann wani irin fure ne a jeji.
AT: "ba sa ado kamar yadda tsire-tsiren ke da kyau"
Yesu ya cigaba da magana game da tsire-tsire jeji kamar su mutane ne da ke sa tufafi. Adon tsire-tsiren jeji na nufin furanni masu kyau da launi da ke fitowa tsire-tsire.
Idan harshen ku na da sunan "ciyawa" dabam da "tsire-tsire jeji" da aka ambata a ayan baya, a yi amfani da shi anan.
Yahudawa a wacan zamani suna amfani da ciyawa a hura wutar dafa abinci. AT: "wani na jefa shi a cikin wuta" ko "wani na ƙona shi"
Yesu yayi amfani da tambaya ya koyar da mutane cewa Allah zai tanada musu abun da suke bukata. AT: "lalle ne ya tanada muku tufafi ... bangaskiya?
"ku da kuke da karamin bangaskiya." Yesu ya yi magana da mutanen haka domin suna ta da hankalin su game da tufafi, wannan ya nuna cewa suna da ƙaranci bangaskiya.
"domin dukka wannan"
A wannan jimla, "tufafi" na a matsayin mallakar dũkiya. AT: "Wani mallaka za mu samu"
"domin Al'ummai sun damu da abun da za su ci, su sha, da su kuma sa"
Yesu na nufin cewa Allah zai sa su samu duk abun da suke bukata.
A nan "mulki" na nufin shugabanci Allah a matsayin tsarki. AT: "ku dame kanku da bautar Allah, wanda shi ne tsarkin ku da kuma aikata abun da ke daidai"
AT: "Allah zai tanadar muku dukkan waɗannan abubuwa"
Yesu na managa game da "gobe" kamar wani mutum ne da zai iya damuwa. Yesu na nufin cewa mutum zai samu iyakar abubuwa da zai damu da su sa'ad da goben ta kai.
1 Kada ku yi hukunci, domin ku ma kada a hukunta ku. Domin da irin hukuncin da ku kan hukunta da shi za a hukunta ku. 2 Mudun da kukan auna, da shi za a auna maku. 3 Don me kake duban dan hakin da ke idon dan'uwanka, amma ba ka kula da gungumen da ke naka idon ba? 4 Ko kuwa yaya za ka iya ce wa dan'uwanka, 'Bari in cire maka dan hakin da ke idon ka,' alhali ga gungume a cikin naka idon? 5 Kai munafiki! Ka fara cire gungumen da ke idonka, sa'annan za ka iya gani sosai yadda za ka cire dan hakin da ke idon dan'uwanka. 6 Kada ku ba karnuka abin da ke tsattsarka. Kada kuma ku jefa wa aladu, lu'u lu'anku. Idan ba haka ba za su tattake su a karkashin sawunsu, su kuma juyo su kekketa ku. 7 Roka, kuma za a ba ku. Nema, kuma za ku samu. Kwankwasa kuma za a bude maku. 8 Ai duk wanda ya roka, zai karba, kuma duk wanda ya nema zai samu, wanda ya kwankwasa kuma za a bude masa. 9 Ko, kuwa wane mutum ne a cikin ku, dan sa zai roke shi gurasa, ya ba shi dutse? 10 Ko kuwa in ya roke shi kifi, zai ba shi maciji? 11 Saboda haka, idan ku da ku ke miyagu, kun san yadda za ku ba da kyautai masu kyau ga 'ya'yanku, ina kimanin yadda Ubanku na sama zai ba da abubuwa masu kyau ga duk wadanda suke rokon sa? 12 Saboda haka, duk abinda ku ke so mutane su yi maku, ku ma sai ku yi masu, domin wannan shi ne dukan shari'a da koyarwar annabawa. 13 Ku shiga ta matsattsiyar kofa, don kofar zuwa hallaka na da fadi, hanyar ta mai saukin bi ce, masu shiga ta cikin ta suna da yawa. 14 Domin kofar zuwa rai matsattsiya ce, hanyar ta mai wuyar bi ce, masu samun ta kuwa kadan ne. 15 Ku kula da annabawan karya, wadanda su kan zo maku da siffar tumaki, amma a gaskiya kyarketai ne masu warwashewa. 16 Za ku gane su ta irin "ya'yansu. Mutane na cirar inabi a jikin kaya, ko kuwa baure a jikin sarkakkiya? 17 Haka kowanne itace mai kyau yakan haifi kyawawan 'ya'ya, amma mummunan itace kuwa yakan haifi munanan 'ya'ya. 18 Kyakkyawan itace ba zai taba haifar da munanan 'ya'ya ba, haka kuma mummunan itace ba zai taba haifar da kyawawan 'ya'ya ba. 19 Duk itacen da ba ya ba da 'ya'ya masu kyau, sai a sare shi a jefa a wuta. 20 Domin haka, ta irin 'ya'yansu za a gane su. 21 Ba duk mai ce mani, 'Ubangiji, Ubangiji,' ne, zai shiga mulkin sama ba, sai dai wanda ya yi nufin Ubana da yake cikin sama. 22 A ranar nan da yawa za su ce mani, 'Ubangiji, Ubangiji,' ashe ba mu yi annabci da sunanka ba, ba mu fitar da aljanu da sunanka ba, ba mu kuma yi manyan ayyuka masu yawa da sunanka ba?' 23 Sa'annan zan ce masu 'Ni ban taba saninku ba! Ku rabu da ni, ku masu aikata mugunta!' 24 Saboda haka, dukan wanda yake jin maganata, yake kuma aikata ta, za a kwatanta shi da mutum mai hikima, wanda ya gina gidan sa a bisa dutse. 25 Da ruwa ya sauko, ambaliyar ruwa ta zo, iska ta taso ta buga gidan, amma bai fadi ba, domin an gina shi bisa dutse. 26 Amma duk wanda ya ji maganar nan tawa, bai aikata ta ba, za a misalta shi da wawan mutum da ya gina gidansa a kan rairayi. 27 Ruwa ya sauko, ambaliyar ruwa ta zo, sai iska ta taso ta buga gidan. Sai kuma ya rushe, ya kuwa yi cikakkiyar ragargajewa." 28 Ya zama sa'adda Yesu ya gama fadin wadannan maganganu, sai taro suka yi mamakin koyarwarsa, 29 Domin yana koya masu da iko, ba kamar marubuta ba.
Yesu ya cigaba da koyar da almajiran sa cikin huɗuban da ya fara a 5:3 akan Dutse.
Yesu na magana da taron jama'a game da abubuwan da yakamata a matsayin su na mutune su yi da wanda bai kamata su yi ba.
An nuna cewa "hukunci" anan na ba da ma'anar "mummunar kushewa" ko "ɗore laifi." AT: "kada ku yi wa mutane mummunar kushewa"
AT: "Allah ba zai yi muku mummunar kushewa ba"
tabbata cewa mai karatu ya gane maganar 7:2 na bisa abun da Yesu ya faɗa a 7:1.
AT: "Allah zai hukunta ku ta hanyar da kuka hukunta wasu"
Mai yiwuwa ana nufi 1) wannan ita ce yawan hukuncin da aka bayar ko 2) wannan shi ne ma'auni da ake amfani da shi wajen hukunci.
AT: "Allah zai auna muku"
Yesu ya yi amfani da tambaya ya tsautawa mutanen domin suna mai da hankali a zunubin wasu, ba sa kula da nasu zunubin. AT: kuna duban ... idon ɗan'uwa, amma ba ku lura da gungumen da yake a naku idon." ko "kada ku dubi ... idon ɗan'uwa, kuma kula da gungumen da yake naka idon."
Wannan na nufin ɗan laifi da ɗan'uwa maibi ya aikata mara muhimmanci.
"yayi" ko "sartse" ko "ɗan ƙura." Yi amfani da sunan ɗan karamin abu da ya saba fadi a idonun mutum.
duk inda aka yi amfani da kalmar "ɗan'uwa" a 7:3-5, ana nufin ɗan'uwa maibi ne ba ɗan'uwan haifuwa ko maƙwabci ba.
Wannan na nufin babban laifin da mutum a aikata. Gungume ba iya shigan idon mutum, Yesu ya yi amfani da wannan domin ya jaddada cewa mutum ya mayar da hankalinsa akan babban laifinsa kafin ya shiga harkar kananar laifofin wani.
sashi ne mafi girma a itacen da aka yanka
Yesu yayi amfani da wannan tambaya domin ya kalubalence mutane su sa hankalinsu a nasu zunuben kafin su sa hankalin su a zunuben wani. AT: "kada ka ce ... idon ka."
Yahudawa suna duban waɗannan dabobi da rashin tsabta, kuma Allah ya ce dasu kada su ci waɗannan dabobin. Suna a matsayin mugayen mutane wanda ba sa daraja tsarkakan abubuwa. Zai fi kyau a fasara waɗannan kalmomi yadda suke.
waɗannan suna kamar duwatsune ne masu daraja ko dusten ado. Suna a matsayin sanin Allah ko kuma kowani abu mai daraja.
"aladun kuwa su tattaka"
"karnukan kuwa su juyo su kyakketa"
Waɗannan na nufin addu'a ga Allah. A sifar aikatau, wannan jimlar na nuna cewa mu cigaba da addu'a har sai ya amsa. In a harshenku akwai kalmar da ke bayyana cigaba da yin abu akai-akai to ayi amfani da shi.
tambaye abu daga wurin wani, a wannan yanayi kuwa Allah ne
AT: "Allah zai baku abun da ku ke bukata"
neman wani, a wannan yanayi kuwa Allah ne
ƙwanƙwasa ƙofa rokone cikin kaskanci domin wadda yake cikin gida ya bude ƙofa. In ƙwanƙwasa ƙofa ba hanyar nuna kaskanci bane ko ma ba ayi a harshen ku, to ayi amfani da hanyar da mutane suke roƙa a buɗe musu ƙofa cikin kaskanci. AT: "gaya wa Allah kana so ya buɗe ƙofa"
AT: "Allah zai buɗe muku"
Yesu na amfani tambaya ya koyar da mutanen. AT: "Ba bu kowa a cikin ku ... dutse."
Wannan na nufi kowani irin abinci. AT: "abinci"
A fasara waɗannan sunaye yadda suke.
Yesu ya sake yin tambaya domin ya koyar da mutanen. A gane cewa har yanzu Yesu na magana game da Uba ne da ɗansa. AT: "Kuma ba bu ko ɗayan ku wanda in ɗansa ya roke shi kifi sai ya bashi maciji."
Yesu na amfani da tambaya ya koyar da the mutanen. AT: "ai lalle ne Ubanku na sama zai ba ... shi."
Wannan muhimmin laƙani ne na Allah.
kowace hanya kuke biɗar mutane su aikata muku"
Anan "attaura" da "annabawa" na nufin abun da Musa da annabawa suka rubuta. AT: "domin wannan shi ne Musa da annabawa suka koyar a cikin Nassi"
Wannan na ba da hoton masu tafiya akan hanya kuma suna shige wani kofa zuwa masarauta. wani masarautar na da saukin shiga, ɗayan na da wahalar shiga.
Ya yiwu zai bukaci a mayar da wannan zuwa ƙashen aya 14. "Saboda haka, ku shiga ta ƙunƙuntar ƙofa."
Mai yiwuwa ana nufi 1) "hanyar" na nufin in da za a bi zowa ƙofar masrautar, ko 2) "ƙofar" da "hanyar" duk na nufin ƙofar shiga masarautar.
Ana iya fasarar waɗannan sunayen da aikatau. AT: "zuwa wurin da mutane ke mutuwa ...zuwa wurin da mutane ke rayuwa"
"tsare kanku daga"
Wannan maganar na nufin cewa annabawan ƙarya na zuwa kamar masu gaskiya ne kuma suna so su taimake mutane, amma asilinsu miyagu ne kuma za su illatar da mutane.
Wannan na nufin ayyukan mutum. AT: "Kamar yadda akan gane itace ta irin 'ya'yan da take bayar, haka ma ta irin ayyukansu ake gane su annabawan ƙarya ne"
Yesu na amfani da tambaya ya koyar da mutanen. Yakamata mutanen su san amsa a'a ne. AT: "Mutane ba sa ciran ... kaya."
Yesu ya cigaba da misalta annabawa gaske ta wurin kyawawa ayyukansu da kalmominsu da 'ya'yan itace.
Yesu ya cigaba da misalta annabawa ƙarya ta wurin munanan ayyukansu da 'ya'yan itace.
Yesu ya cigaba da amfani da 'ya'yan itace a misalin annabawan ƙarya. Anan, yana faɗin iyakan abun da zai faru da munanan itace ne. Ana nufin cewa haka nan ma zai faru da annabawan ƙarya.
AT: "mutane na sare su kuma ƙona"
Kalmar "su" na iya zama annabawan ko itacen. Wannan na nuna cewa 'ya'yan itace da ayyukan annabawa ke bayyana ko su na da kyau ko babu. In ya yiwu, a fasara wannan ta hanyar da zai nuna cewa ana magana game da itace da annabawa.
A nan, "mulkin sama" na nufin sarautar Allah a matsayin tsarki. A littafin Matiyu ne kadai aka faɗi wannan maganar. in ya yiwu, a sa kalmar "sama" a fasarar, AT: "zai kasance tarw da Allah a sama a sa'ad da ya nuna kansa a matsayin tsarki"
"wanda yake aikata abun da Ubana na cikin sama yake so"
Yesu ya ce "ranar nan" domin ya san masu sauraronsa za zu gane yana magana game da ranar shariya. Za ka iya fasara shi haka "ranar shariya" inda masu karatu ba za su gane wace rana ne ba.
Mutanen suna amfani da tambaya domin su jaddada cewa sun aikata waɗannan abubuwa. AT: " mun yi annabci ... mun fitar da aljannu ... mun yi ayyukan al'ajabi masu girma da yawa."
Kalmar "mu" anan bai shafi Yesu a ciki ba.
ai yiwuwa ana nufi 1) "ta wurin ikon ka" ko "ta wurin karfin ka" ko 2) domin muna aikata abun da kake so mu aikata" ko 3) "domin mun roƙe ka ikon mu aikata su"
"al'ajibai"
Wannan na nufin mutumin baya tare da Yesu. AT: "Kai ba mabiyi na ba ne" ko "ba ni da wata harka da kai"
"Domin wannan"
A nan "kalmomi" na nufin abun da Yesu ya faɗa.
Yesu ya kwatanta masu jin maganarsa kamar mutumin da ya gina gidansa inda ba wanda zai iya hallakar.
Wannan dutse ne da shumfide a ƙasa, ba babban dutse mai tudu ba ko.
AT: "ya gina ta"
Yesu ya cigaba da kwatanci da yayi a ayan baya. Ya misalta waɗanda ba sa biyyaya da maganarsa da wawayen magina. Wawa ne kadai zai gina gida akan rairayi, inda ruwan sama, ambaliya, da iska na iya share wa.
Yi amfani da kalmar da akan kira a harshenku idan ana so a ce gida ya rushe.
Ruwar sama, da ambaliya, da kuma iskan sun hallakar da gidan gaba ɗaya.
Wannan maganar ya canja labarin daga koyar Yesu zuwa abun da ya faru na gaba. AT: "sa'adda" kon "bayan haka"
A fili ya ke cewa a 7:29 ba mamakin abun da Yesu ya koyar kadai suke yi ba amma har da yadda yake koyarwar ma. AT: "mamakin yadda yake koyarwa"
1 Da Yesu ya sauko daga dutsen, sai taro masu yawa suka bi shi. 2 Sai wani kuturu ya zo gunsa ya yi masa sujada, ya ce, "Ubangiji, in dai ka yarda, za ka iya tsarkake ni." 3 Yesu ya mika hannunsa ya taba shi, ya ce, "Na yarda, ka tsarkaka." Nan da nan aka tsarkake shi daga kuturtarsa. 4 Yesu ya ce masa, 'Ka tabbata, ba ka gaya wa kowa komai ba. Sai dai ka je ka nuna kan ka ga firist, ka kuma bayar da baiko da Musa ya umarta domin shaida garesu? 5 Da Yesu ya shiga kafarnahum, sai wani hafsa ya zo gunsa ya roke shi, 6 Ya ce, Ubangiji, bawana na kwance shanyayye a gida, yana shan azaba kwarai." 7 Yesu ya ce masa, "Zan zo in warkar da shi." 8 Sai hafsan, ya ce, "Ubangiji, ban isa har ka zo gida na ba, amma sai ka yi magana kawai, bawana kuwa zai warke. 9 Domin ni ma ina karkashin ikon wani ne, ina kuma da sojoji a karkashina, sai in ce wa wannan, 'je ka,' sai ya je, wani kuma in ce masa, 'zo,' sai ya zo, in ce wa bawa na, 'yi abu kaza,' sai ya yi," 10 Da Yesu ya ji haka, sai ya yi mamaki, har ya ce wa mabiyansa, "Gaskiya, ina gaya maku, ko a cikin isra'ila ban taba samun bangaskiya mai karfi irin wannan ba. 11 Na gaya maku, da yawa za su zo daga gabas da yamma, su zauna cin abinci tare da Ibrahim da Ishaku, da Yakubu a cikin mulkin sama. 12 Amma 'ya'yan mulkin kuwa sai a jefa su cikin matsanancin duhu. Can za su yi kuka da cizon hakora." 13 Yesu ya ce wa hafsan, "Je ka! Bari ya zamar maka gwargwadon bangaskiyar da ka yi," A daidai wannan sa'a bawansa ya warke. 14 Da Yesu ya shiga gidan Btrus, sai ya ga surukar Bitrus tana kwance da zazzabi. 15 Yesu ya taba hannunta, zazzabin ya sake ta, ta kuma tashi ta fara yi masa hidima. 16 Da maraice ya yi, sai mutanen suka kakkawo wa Yesu masu aljanu da yawa. Da magana kawai ya fitar da aljanun, ya kuma warkar da dukan marasa lafiya. 17 Ta haka kuwa maganar annabi Ishaya ta samu cika cewa, "Shi da kansa ya debe rashin lafiyar mu, ya dauke cututtukan mu." 18 Sa'adda Yesu ya ga taro masu yawa kewaye da shi, sai ya ba da umarni su tafi su koma wancan hayi na tekun Galili. 19 Sai wani marubuci ya zo ya ce masa, "Malam, zan bi ka duk inda za ka je." 20 Yesu ya ce masa, "Yanyawa suna da ramukansu, tsuntsayen sama kuma da shekunan su, amma Dan mutum ba shi da wurin da zai kwanta." 21 Wani cikin almajiran ya ce masa, "Ubangiji, ka bar ni tukuna in je in binne mahaifina." 22 Amma Yesu ya ce masa, "Bari matattu su binne matattunsu." 23 Da Yesu ya shiga jirgi, almajiransa suka bi shi. 24 Sai ga wata babbar iska ta taso a tekun, har rakuman ruwa suka fara shan kan jirgin. Amma Yesu yana barci. 25 Sai almajiran sa suka je suka tashe shi, suka ce, "Ubangiji, ka cece mu, za mu hallaka!" 26 Yesu ya ce masu, "Don me kuka firgita haka, ya ku masu karancin bangaskiya?" Sa'annan ya tashi, ya tsauta wa iskar da tekun. Sai wurin gaba daya ya yi tsit. 27 Mutanen suka yi al'ajibi, suka ce, "Wanne irin mutum ne wannan, wanda har iska da teku ma suke masa biyayya?". 28 Da Yesu ya zo daga wancan hayin a kasar Garasinawa, mutane biyu masu al'janu suka fito suka same shi. Suna fitowa daga makabarta kuma suna da fada sosai, har ma ba mai iya bin ta wannan hanya. 29 Sai suka kwala ihu suka ce, "Ina ruwanka da mu, kai dan Allah? Ka zo nan ne ka yi mana azaba tun kafin lokaci ya yi?" 30 To akwai wani garken aladu masu yawa na kiwo, babu nisa da su. 31 Sai al'janun suka roki Yesu suka ce, "In ka fitar da mu, tura mu cikin garken aladun nan." 32 "Yesu ya ce masu, "To, ku je." Sai aljanun suka fita, suka shiga cikin aladun. Sai kuwa duk garken suka rugungunta ta gangaren, suka fada cikin tekun, suka hallaka a ruwa. 33 Mutanen masu kiwon aladun suka gudu, suka shiga gari, suka yi ta ba da labarin komai da komai, musamman abin da ya faru da masu al'janun. 34 Sai duk jama'ar gari suka fito su sami Yesu. Da suka gan shi, suka roke shi ya bar kasarsu.
Wannan ne farkon sabon sashin labarin da ya kunsa labaran Yesu da ya warkad da mutane. Wannan kan magana ya cigaba har zuwa 9: 35.
"Bayan da Yesu ya sauko daga dutsen, taro masu yawa suka bi shi." Mai yiwuwa taron su na tare da mutanen da suke tare da shi a kan dutsen da kuma mutanen da ba sua tare da shi.
Kalmar "gani" na shirya mu ga sabon mutum a labarin. Harshenku na iya samin wata hanyar yin wannan.
"wani mutum da ke da kuturta" ko "wani mutum da ke da cuta"
Wannan alama ne na tawali'u da ladabi a gaban Yesu.
"idan ka na so." Kuturun ya san cewa Yesu ya na da ikon warkad da shi, amma bai san ko Yesu zai so ya taba shi ba.
A nan "tsarkake" na nufin warkewa da kuma iya yin rayuwa a cikin jama'a kuma. AT: "za ka iya warkad da ni" ko "don Allah ka warkad da ni"
Ta wurin fadan haka, Yesu ya warkad da mutumin.
"A wannan loƙacin aka tsarkake shi"
Sakamakon da Yesu ya ce "ka tsarkake" na nufin cewa mutumin ya warke. AT: "ya na da lafiya" ko "kuturtan ya bar shi" ko "kuturtan ya kare"
Wannan ya na nufin mutumin da Yesu ya warkad da shi.
"kada ka ce komai wa kowa" ko kada ka gaya wa wani cewa ni ne na warkad da kai"
Dokan Yahudawa ya bukaci mutumin ya nuna jikinsa da ya warke ga firist, wanda zai yarda mashi ya koma cikin gari, don ya yi zama da mutane.
Dokar Musa ya bukaci cewa duk wanda ya warke daga kuturta ya ba da baikon shaidan godiya ga firist. Mutane za su san cewa mutumin ya warke a loƙacin da firist ya karbi kyautan. A na tura kutare daga cikin gari, sai sun nuna cewa sun warke.
AT: 1) firistoci ko 2) dukka mutane ko 3) masu sokanan Yesu. Idan zai yiwu, yi amfani da wakilin suna da zai iya nufin kowane abu na wannan taron.
A nan sashin ya maso zuwa wani wuri da loƙaci dabam ya kuma faɗa game da yadda Yesu ya warkad da wani mutum.
A nan "shi" ya na nufin Yesu.
rashin iya motsi saboda cuta ko rashin motsi
"Yesu ya ce wa hafsan"
"Zan zo gidan ka in warkad da bawan ka"
Wannan ƙarin magana ne da na nufin cikin gidan. AT: "cikin gida na"
Anan "magana" na wakilcin umurni. AT: "ba da umurnin"
AT: "zai warke"
AT: "wanda ya na ƙarƙashin ikon wani dabam"
Zama a "ƙarƙashin" wani na nufin zama da ƙanƙancin muhimminci da kuma bin umurnin wani mai mafi muhimminci.
"Ina gaya maku gaskiyan." Wannan jumla na kara nanaci ga abin da Yesu ya faɗa.
Masu sauraran Yesu na iya yin tunani cewa Yahudawa a cikin Isra'ila, wadda sun ce su ne ''ya'yan Allah, za su sami babban bangaskiya fiye da kowa. Yesu ya na cewa ba daidai ba ne kuma bangaskiyar hafsan din ne ya fi.
A nan "ku" jam'i ce kuma ya na nufin "waɗanda suke bin shi" a cikin 8:10.
Yin amfani da "gabas" da "yamma" wata hanya ne na ce "ko ina." AT: "daga ko ina" ko "daga nesa a kowane jiha"
Mutane a wannan al'ada su na ƙwanciye sa'ad da su na cin abinci. Wannan jumla ya nuna cewa dukka waɗanda suke teburin yan iyali ne da abokai. Ana yawan maganan murna a cikin mulkin Allah kamar mutanen a wuri suna biki ne. AT: "zauna kamar iyali da abokai"
A nan "mulkin sama" na nufin mulkin Allah a matsayin sarki. An yi amfani da jumlar "mulkin sama" a cikin littafin Mata. In ya yiwu, bar "sama" a cikin juyinku. AT: "a lokacin da Allahn mu a sama ya nuna cewa shi sarki ne"
AT: "Allah zai jefar da 'ya'yan mulkin"
Jumlar " 'ya'yan" ƙarin magana ne da na nufin Yahudawa marasa bangaskiya na mulkin Yahudia. Akwai habaici anan domin za a jefar da "'ya'yan" a wuje sai a marabshe baki. AT: "waɗanda ya kamata sun yarda Allah ya yi mulki da su"
A nan "matsanancin duhu" ƙarin magana ne na wurin da Allah zai tura waɗanda sun ki shi. Wannan wuri ne da ya rabu daga Allah har abada. AT: "duhun wuri mai nesa daga Allah"
"cizon hakora" ayuka ne na alama, da na wakilcin tsananin bakin ciki da azaba. AT: "yin kuka da nuna tsananin azabarsu"
AT: "don haka zan yi maka"
AT: "Yesu ya warkad da bawan"
"a daidan loƙacin da Yesu ya ce zai warkad da bawan"
Mai yiwuwa almajiran su na tare da Yesu, abin duba a labarin na akan abin da Yesu ya faɗa da kuma yi, don haka za ku iya gabatar da almajiran idan ya kamata don hankali da ma'anar da ba daidai ba.
"mahaifiyar matar Bitrus"
Idan harshenku za su fahimci wannan ƙarin maganan da cewa zazzabi na iya tunani da kuma aikatuwa, za a iya juya wannan kamar "ta yi sauki" ko "Yesu ya warkad da ita."
"tashi daga gado"
Domin Yahudawa ba su yi tafiya ba ko su yi tafiya a ranar Asabar, "maraice" wannan na iya nufin bayan Asabar. Sun jira sai maraice don su kawo mutane wa Yesu. Ba sai kun ambaci Asabar ba sai dai ku yi hankali da ma'ana da ba daidai ba.
AT: "mutane dayawa da suke da aljanun" ko "mutane dayawa da aljanun su na mulki da su"
Anan "kalma" na matsayin umurni. AT: "Ya umurci aljanun su tafi"
AT: "Yesu ya cika annabcin da annabi Ishaya ya faɗa wa mutanen Israi'la"
Mata ya na faɗan abin da annabi Ishaya a faɗa. Waɗannan jumla biyu a takaice na nufin abu ɗaya kuma ya na nanata cewa ya warkad da dukka cututtukanmu. AT: "warkad da waɗanda suke da rashin lafiya"
An yi amfani da wannan kalma anan domin a sa alama a ainahin labarin. Anan Mata ya fara ba da sabon sashin labarin.
"ya gaya wa almajiransa"
Wannan na nufin bayan Yesu "ya ba da umarni" amma kafin ya shiga cikin kwalekwalen.
zuwa kowane wuri
Yesu ya amsa da wannan magana. Wannan na nufin cewa har dabban daji na da wurin hutawa.
Yanyawa dabba ne kaman karnuka. Suna cin tsuntsaye masu gida da kuma kananun dabbobi. Idan yanyawa ba sananne ne a garin ku ba, ku yi amfani da kalmar dabba kamar kare ko wani irin dabba mai fushi.
Yanyawa su na yin ramuka a kasa don su zauna a ciki. Yi amfani da kalma da ta dace a inda dabban da kun yi amfani a "yanyawa" suke zama.
Yesu ya na maganar kanshi.
Wannan na nufin wurin barci. AT: "ba wurin dake nasa da zai yi barci"
ba a bayyane ne ya ke ko mahaifin mutumin ya mutu kuma zai binne shi nan da nan ba, ko mutumin ya na so ya tsaya na dan tsawon loƙaci sai mahaifinshi ya mutu don ya iya binne shi. Ainahin maganan shi ne mutumin ya so ya yi wani abu dabam kafin ya bi Yesu.
Yesu ba ya nufin cewa matattu za su binne sauran matattu, "matattu." AT: 1) ƙarin magana ne ga waɗanda sun yi ƙusan mutuwa, ko 2) ƙarin magana ne na waɗanda ba su bin Yesu kuma matattu a ruhaniya. Ainahin maganan shi ne kada almajiri ya bar wani abu ya jinkirtad da shi daga bin Yesu.
"shiga kwalekwalan"
Yi ƙoƙari ku yi amfani da kalmomi ɗaya a "almajiri" da kuma "bi" da kuka yi amfani a cikin 8:21-22.
AT: "babbar hadari ta taso a tekun"
AT: "har rakuman ruwa suka sha kan jirgin"
AT: 1) da farko sun tashe Yesu sai suka ce, "Cece mu" ko 2) sa'adda sun ta da Yesu, su na cewa "Cece mu."
Zai yi kyau ku juya waɗannan tare. Mai yiwuwa almajiran su na nufin sun so Yesu ya cece su da kuma kansa daga nutsewa.
"za mu mutu"
Yesu ya na tsawta almajiransa da wannan tambaya mai zurfi. AT: "Kaɗa ku ji tsoro ... bangaskiya!" ko "Babu abin jin tsoro ... bangaskiya!"
"ku da kuke da karancin bangaskiya."Yesu ya yi wa almajiransa magana haka domin taraddadinsu akan hadarin ya nuna cewa suna da ƙarancin bangaskiya akanshi. Dubi yadda kun juya wannan a cikin 6:30.
"Har iska da teku su na yi masa biyayya! Wanne irin mutum ne wannan?" Wannan tambaya ya nuna cewa almajiransa sun yi mamaki. AT: "Wannan mutum ba kamar kowane mutum ne da mun taba gani ba! Har iska da teku su na yi masa biyayya!
Ba abin mamaki ne mutum ko dabba ya yi biyayya ko rashin biyayya ba, amma abin mamaki ne iska da ruwa su yi biyayya. Wannan ƙarin magana ne da ke ƙwatanta abin halitta da na iya ji kamar mutane.
"ta hayin tekun Galili
An lakaɓa sunan kasar da sunar garin da ae kira da suna Gadara. (Dubi: Transalated names)
Aljannun da ke cikin waɗannan mutane biyu ɗin suna da zafi kwarai da gaske har da mutane kan guji ratsewa ta hanyar.
Aljannun sun yi amfani da tambaya amma sun haura wa Yesu kwarai da gaske. AT: "Kar ka damu da mu, ya "Ɗan Allah!"
wannan muhimmin laƙanin Yesu ne, wanda ya nuna dangantakarsa da Allah. (Dubi: duidelines_sonofgodprinciples)
A nan kuma, aljannun sun yi amfani da tambaya a cikin fushi. AT: "Kaɗa ka ketare dokar Allah tawurin tsananta mana kamin lokacin da Allah ya ayana mana!"
Ana nufin cewa al'janun sun san cewa Yesu zai fitar da su. AT: "Domin za ka fitar da mu"
Wannan dabam ne, ya na nufin al'janun kadai.
"Al'janun suka bar mutumin sai suka shiga cikin aladun"
"gangarawa da sauri"
"suka faɗi a cikin ruwan sun kuma nutse"
"kula da aladun"
AT: "abin da Yesu ya yi don ya taimake mutanen da al'janu sun mallaka"
Kalmar "gari" ƙarin magana ne na mutanen garin. Mai yiwuwa kalmar "duk" zuguici ne domin a nanata yadda mutane dayawa suka fito. Ba lallai ne kowane mutum ya fita ba.
"kasarsu"
1 Yesu ya shiga jirgi ya haye ya je birninsa. 2 Sai gashi, sun kawo masa wani mutum shanyayye kwance a tabarma. Da Yesu ya ga bangaskiyarsu, sai ya ce wa shanyayyen, "Da, ka yi farin ciki. An gafarta maka zunuban ka." 3 Sai wadansu marubuta suka ce a tsakaninsu, "Wannan mutum sabo yake yi." 4 Yesu kuwa da yake ya san tunaninsu, yace, "Don me kuke mugun tunani a zuciyarku? 5 Wanne ya fi sauki, a ce, 'An gafarta maka zunubanka,' ko kuwa a ce, 'Tashi ka yi tafiya'? 6 Amma domin ku sani Dan mutum yana da ikon gafarta zunubai a duniya,..." Sai ya ce wa shanyayyen, "Tashi, ka dauki shimfidarka ka tafi gida." 7 Mutumin kuwa ya tashi ya tafi gida. 8 Da taron suka ga haka sai suka yi mamaki, suka daukaka Allah, wanda ya ba mutane irin wannan iko. 9 Da Yesu ya yi gaba, ya ga wani mutum mai suna Matiyu a zaune, yana aiki a wurin karbar haraji. Yace masa, "Ka biyo ni." Ya tashi ya bi shi. 10 Sa'adda kuma Yesu yake cin abinci a gida, sai ga masu karbar haraji da masu zunubi da yawa sun zo, sun zauna tare da shi da almajiransa. 11 Da Farisawa suka ga haka, sai suka ce wa almajiransa, "Don me malamin ku ya ke ci tare da masu karbar haraji da masu zunubi?" 12 Amma da Yesu ya ji haka ya ce, "Ai, lafiyayyu ba ruwansu da likita, sai dai marasa lafiya. 13 Sai ku fahimci ma'anar wannan tukuna, 'Ni kam, ina bukatar jinkai ba hadaya ba.' Ba domin in kira masu adalci su tuba na zo ba, sai dai masu zunubi. 14 Sai almajiran Yahaya suka zo wurinsa, suka ce, "Don me mu da Farisawa mu kan yi azumi a kai a kai, amma naka almajiran ba su yi?" 15 Sai Yesu ya ce masu, "Masu hidimar buki za su yi bakin ciki tun ango yana tare da su? Ai, lokaci yana zuwa da za a dauke masu angon. A sa'annan ne fa za su yi azumi." 16 Babu mutumin da zai sa sabon kyalle a kan tsohuwar tufa, domin kyallen zai yage daga tufar, har ma yagewar ta fi ta da. 17 Mutane kuma ba su dura sabon ruwan inabi a tsofaffin salkuna. Idan sun yi haka, sai salkunan kuma su fashe inabin ya tsiyaye, sai salkunan su lalace. A maimakon haka, ana sa sabon inabi cikin sababbin salkuna, ta haka an tsirar da duka biyun kenan." 18 Yesu kuwa yana cikin yi masu magana sai ga wani shugaban jama'a ya zo ya yi masa sujada, ya ce, "Yanzun nan 'yata ta rasu, amma ka zo ka dora mata hannu, za ta rayu." 19 Sai Yesu ya tashi ya bi shi tare da almajiransa. 20 Sai ga kuma wata mace wadda ta yi shakaru goma sha biyu tana zubar da jini sosai, ta rabo ta bayan Yesu, ta taba gezar mayafinsa. 21 Domin ta ce a ran ta, "Ko da mayafinsa ma na taba, sai in warke." 22 Sai Yesu ya juya, ya gan ta ya ce, '"Yata, ki karfafa. Bangaskiyarki ta warkar da ke." Nan take matar ta warke. 23 Da Yesu ya isa gidan shugaban jama'ar, ya kuma ga masu busar sarewa da taro suna ta hayaniya sosai. 24 Sai ya ce, "Ku ba da wuri, ai, yarinyar ba matacciya take ba, barci ta ke yi." Sai suka yi masa dariyar raini. 25 Sa'adda aka fitar da taron waje, ya shiga ya kama hannunta, sai kuwa yarinyar ta shi. 26 Labarin kuwa ya bazu a duk yankin. 27 Da Yesu ya yi gaba daga nan, sai wadansu makafi biyu suka bi shi, suna daga murya suna cewa, "Ya Dan Dauda, ka ji tausayinmu." 28 Da Yesu ya shiga wani gida sai makafin suka zo gareshi. Yesu ya ce masu, "Kun gaskata ina da ikon yin haka?" Sai suka ce masa. "I, ya Ubangiji." 29 Sai Yesu ya taba idanunsu, ya ce, "Ya zama maku gwargwadon bangaskiyarku." 30 Sai idanunsu suka bude. Amma Yesu ya umarce su kwarai, ya ce, "Kada fa kowa ya ji labarin nan." 31 Amma suka tafi suka yi ta baza labarinsa a duk yankin. 32 Da makafin biyu suka tafi, sai aka kawo wa Yesu wani bebe mai aljani. 33 Bayan da an fitar da aljanin, sai beben ya yi magana, taron kuwa suka yi mamaki, su ka ce, "Kai, ba a taba ganin irin wannan a cikin Isra'ila ba!" 34 Amma sai Farisawa suka ce, "Ai, da ikon sarkin aljanu ya ke fitar da aljanu." 35 Sai Yesu ya zazzaga dukan garuruwa da kauyuka, yana koyarwa a majami'unsu, yana yin bisharar mulkin Allah, yana kuma warkar da kowace irin cuta da rashin lafiya. 36 Amma da ya ga taro masu yawa sai ya ji tausayinsu, domin suna shan wahala kuma sun karaya. Suna nan kamar tumaki da babu makiyayi. 37 Sai ya ce wa almajiransa, "Girbin yana da yawa, amma ma'aikatan kadan ne. 38 Saboda haka sai ku yi sauri ku roki Ubangijin girbin ya turo ma'aikata cikin girbinsa."
Matta ya komo zuwa ga maganan da ya fara a cikin 8:1, na Yesu da ya na warkad da mutane. Wannan ya fara ba da labarin Yesu da ya na warkad da shanyayyer mutum.
Ana nufin cewa almajiran su na tare da Yesu.
Mai yiwuwa wannan irin jirgin ne a Matta 8:23. Za ku iya ba da takamaiman wannan a inda ya kamata domin yin hankali da gardama.
"zuwa garin da ya na zama." Wannan na nufin Karfanahum.
Wannan ya ba da alama a farkon wani abu a babban labarin. Na iya ƙunshi mutane dabam dabam fiye da abin da ya faru a baya. Harshenku na iya samin wata hanyar nuna wannan.
"waɗansu mutane daga garin"
Wannan na nufin mazan kuma ya shafi bangaskiyar shanyayye mutumin .
Mutumin ba ainahin ɗan Allah ba ne. Yesu ya na yi masa magana da ladabi. Za a iya juya zuwa "Abokina" ko "ƙaramin mutum" ko kuma a cire idan zai kawo gardama.
AT: "Na gafarta maka zunuban ka"
AT: 1) kowanne na tunani wa kansa, ko 2) su na magana a sakaninsu.
Yesu ya na cewa zai iya yin abubuwan da marubatan su na tunani Allah ne kadai zai iya yi.
Yesu ya san abin da suke tunanin ko da ya wuce ikon ɗan Adam ko domin ya iya gani cewa suna magana da juna.
Yesu ya yi amfani da wannan tambaya domin ya ƙwabe marubutan.
Wannanmugunta ne da ba daidai ba, ba kuskure ba ne.
A nan "zuciya" na nufin hankalinsu ko tunaninsu.
Yesu ya yi amfani da wannan tambaya don ya sa marubuta su yi tunani game da abin da zai iya nuna cewa zai gafarta zunubai. AT: "Na ce 'An gafarta maka zunubanka.' Za ku iya tunani cewa ya na da wuya a ce 'Tashi ka yi tafiya,' domin tabacin cewa zan iya warkad da mutumin zai nuna ta wurin tashiwarsa ya yi tafiya." ko "Za ku iya tunani cewa mafi sauki ne a ce 'An gafarta maka zunubanka' da a ce 'Tashi ka yi tafiya."
Ana iya juya maganan a kaikace. AT: "wanne ne ya fi sauki, a ce wa wani cewa an gafarta masa zunubansa, ko a ce masa ya tashi ya yi tafiya?" ko "za ku iya tunani cewa mafi sauki ne a gaya wa wani cewa an gafarta masa zunubansa da ce masa ya tashi ya yi tafiya."
AT: "Na gafarta maka zunubanka"
"Zan nuna maku." "ku" jam'i ne.
Ba wai Yesu ya na haramta mutumin cewa ya tafi wani wuri ba ne. Ya na ba wa mutumin dama ya je gida.
"domin ya ba da"
Wannan na nufin irin iko da na furta gafartawar zunubi.
Wannan jumla ya sa alama a farkon sabon sashin labarin. Idan harshenku na wata hanyar yin haka, za ku iya amfani da shi anan.
"na tafiya"
Al'adan Ikilisiya ya ce Matiyu ne marubucin wannan bishara, amma littafin bai ba da dalilin canza wakilin sunaye daga "sa" da "Shi" zuwa "ni" ba.
"Yesu ya ce wa Matiyu"
"Matiyu ya tashi ya bi Yesu." Wannan na nufin cewa Matiyu ya zama almajirin Yesu.
Wannan abin ya faru a gidan Matiyu mai karban haraji.
Mai yiwuwa wannan gidan Matiyu ne, amma zai iya zama gidan Yesu ne. Ba da cikakken bayani don hankali da hargitsawa.
"Da Farisawa suka gan cewa Yesu ya na cin abinci tare da masu ƙarban haraji da mutane masu zunubi"
Farisawan sun yi amfani da wannan tambaya don su yi zargin abin da Yesu ya na yi.
A nan "haka" na nufin tambayan da Farisawan sun yi game da yadda Yesu ya na cin abinci da masu ƙarban haraji da masu zunubi.
Yesu ya amsa da magana. Ya na nufin cewa ya na cin abinci da irin waɗannan mutane domin ya zo don ya taimake masu zunubi ne.
"Mutane masu lafiya"
likita
An fahimci jumlar "na bukatan likita." AT: "mutane masu rashin lafiya na bukatan likita"
Yesu ya yi kusan magana daga nassin. AT: "Ku koya ma'anar abin da Allah ya ce a cikin nassin"
A nan "ku" jam'i ne kuma ya na nufin Farisawan.
Yesu ya na faɗan abin da annabi Hosiah ya rubuta a cikin nassi. Anan "Ina" na nufin Allah.
A nan "Na" na nufin Yesu.
Yesu ya na yin amfani da ƙarin magana. Ba ya tunanin cewa akwai mutanen da suke da adalci da ba su neman tuba. AT: "waɗanda su na tunanin cewa su masu adaci ne"
"shigaba da ci kullum"
Yesu ya yi amfani da tambaya don ya amsa almajiran Yahaya. Sun san cewa mutane ba su makoki da azumi a bukin aure. Yesu ya yi amfani da wannan magana don ya nuna cewa almajiransa ba su makoki domin ya na nan tare da su.
Wannan wata hanya ne na nuna loƙacin nan gaba. AT: "loƙacin na zuwa da" ko "wani rana"
AT: "angon ba zai iya kasance da su kuma ba" ko "wani zai ɗauke masu angon"
Mai yiwuwa Yesu ya na nufin mutuwarsa ne, amma kada a sa wannan a bayyane a wannan juyin. Zai yi kyau ku faɗa cewa angon ba zai kasance a wurin kuma ba don a tsare ƙarin maganan.
"Babu wani da na ɗinka sabon ƙyalle a kan tsohon tufa" ko "Mutane ba su ɗinka sabon ƙyalle kamar faci a kan tsohon tufa ba"
"tsohuwar ƙyalle ... ƙyalle"
In da wani zai wanke tufar, facin sabon kayan zai tauye, amma tsohon tufar ba zai tauye ba. Wannan zai yage facin daga tufar ya kuma bar babban rami.
"kyallen sabon kaya." Wannan kyalle ne da ana amfani don a rufe rami a tsohon tufa.
AT: "wannan zai sa yagewar mafi muni"
Yesu ya yi amfani da wani ƙarin magana don ya amsa almajiran Yahaya. Wannan na nufin abu ɗaya da ƙarin maganan a cikin 9:16.
"Ba wani da na ɗura" ko "Mutane ba su ɗura"
Wannan na nufin inabin da bai rigaya tashi ba. Idan ba a san inabi a yankin ku ba, ku yi amfani da kalmar 'ya'ya. AT: "ruwan inabi"
Wannan na nufin salkunan da sun yage domin an riga an yi amfani da su don ta da inabi.
Waɗannan jakuna ne da an yi shi daga fatan dabba.
AT: "kuma wannan zai ɓata salkunan ya kuma tsiyaye inabin"
Loƙacin da sabon inabin ya tashi ya kuma kumbura, fatan na yagewa domin ba za su iya miƙewa ba.
"sabon jakunan inabi." Wannan na nufin salkunan da ba a yi amfani da shi ba.
AT: "wannan zai ajiye salkunan da inabin"
Wannan na nufin amsa da Yesu ya ba wa almajiran Yahaya game da azumi.
Wannan hanya ne da mutum na nuna ladabi a al'adan Yahudawa.
Wannan ya nuna cewa shugaban Yahudawan ya gaskanta cewa Yesu na da ikon sa yarshi ta rayu kuma.
"Almajiran Yesu"
"wadda ta na jini" ko "wadda ta na yawan jini." Mai yiwuwa ta na jini daga mahaifarta ko loƙacin bai kai ba. Waɗansu al'adu na iya samin wata hanya mai kyau na kiran wannan yanayin.
"ma ɗaurinsa" ko "abin da ya sa"
Ta faɗa wa kanta wannan kafin ta taɓa mayafin Yesu. Wannan ya ba da dalilin da ta taɓa mayafin Yesu.
Bisa dokar Yahudawa, bai kamata ta taɓa kowa ba domin ta na yin jini. Ta taɓa mayafinsa domin ikon Yesu ya warkad da ita kuma
"Matan ta na bagen cewa za ta iya taɓa shi a ɓoye, amma Yesu"
Matan ba ainahin yar Yesu ba ne. Yesu ya na magana da ita da ladabi ne. Za a iya juya wannan kamar "ƙaramin mace" ko a cire idan zai zama da gardama.
"domin kin gaskanta da ni, zan warkad da ke"
AT: "Yesu ya warkad da ita a loƙacin"
Wannan yadda ana makokin wanin da ya mutu.
"mutane masu busar sarewa"
Yesu ya na magana da mutane dayawa, don haka ku yi amfani da umurni na jam'i idan harshenku na da shi.
Yesu ya na amfani da magana a cikin magana. Sanannen abu ne a zamanin Yesu a kira mataccen mutum wanda yake "barci." Amma anan matacciya yar za ta tashi, kamar dama ta na barci ne.
AT: "Bayan da Yesu ya fitar da taron waje" ko Bayan da iyalin suke fitar da mutanen waje"
"ta shi daga gado." Wannan ma'ana ɗaya ne a cikin 8:15.
"Mutanen dukka yankin su ji game da shi" ko "Mutanen da sun gan cewa yarinyar ta na da rai sun fara gaya wa kowa a cikin dukka garin"
Wannan na nufin cewa su na tafiya a bayan Yesu, ba lallai ne cewa sun zama almajiransa ba.
Ya na nufin cewa sun so Yesu ya warkad da su.
Yesu ba Ɗan Dauda na zahiri ba, do haka za a iya juya wannan kamar "Zuriyar Dauda." Ko da shike, "Ɗan Dauda" laƙabi ne wa Mai ceto, kuma mai yiwuwa mutanen su na kiran Yesu da wannan laƙabin.
Wannan zai iya zama gidan Yesu ko gidan a cikin 9:10.
Ba a rubuta cikkaken amsarsu ba, amma an gane. AT: "I, Ubangiji, mun gaskanta cewa za ka iya warkad da mu"
Ba a bayyane ne yake ko ya taba idanun maza biyun a loƙaci ɗaya ne ko ya yi amfani da hanunsa na dama don ya taba su ɗaya bayan ɗaya ba. Kamar yadda ana amfani da hanun hagu don ayuka mara tsarki a al'adan, mai yiwuwa ya yi amfani da hanun damansa ne. Ba a bayyane ne yake ko ya yi magana a yayin da yake taba su ba ko ya tabasu kafin ya yi masu magana ba.
AT: "Zan yi kamar yadda kun gaskanta" ko "Domin kun gaskanta, zan warkad da ku"
Wannan na nufin cewa sun iya gani. AT: "Allah ya warkad da idanunsu" ko "makafi biyun sun iya gani"
A nan "gan" na nufin "tabbaci." AT: "Ku tabbata cewa wani bai san game da wannan ba" ko "Kada ku faɗa wa wani cewa ni ne na warkad da ku"
"Mutane biyun ba su yi abin da Yesu ya gaya masu su yi ba. Su"
"gaya wa mutane dayawa game da abin da ya faru da su"
AT: "wani ya kawo beben mutum ... wa Yesu"
rashin iya magana
AT: "wanda na da aljani" ko "wanda aljani na iko da shi"
AT: "Bayan da Yesu ya fitar aljanin da ƙarfi" ko "Bayan da Yesu ya umurci aljanin ya tafi"
"beben ya ya fara yin magana" ko "mutumin da da shi bebe ne ya fara magana" ko "mutumin da yanzu ba bebe ba, ya yi magana"
"Mutanen sun yi mamaki"
AT: "Wannan bai taba faruwa ba" ko "Babu wanda ya taba yin abu irin wannan"
"ya na tilasa aljanun su tafi"
Wakilin suna "ya" na nufin Yesu.
Kalmar "dukka" zugwaigwaitawa ne da na nanata yawan garuruwa da Yesu ya je. Ba lalai ba ne ya je kowannensu ba. AT: "yawancin garuruwa "
"babban kauyuka ... kananun kauyuka" ko "babban birni ... kananun birni"
A nan "mulki" na nufin mulkin Allah kamar sarki. Dubi yadda kun juya wannan a cikin 4:23.
"kowace irin cuta da rashin lafiya." Kalmomin "cuta" da "rashin lafiya" suna kusa amma za a iya juya su kamar kalmomi dabam dabam. "Cuta" abu ne da ke sa mutum rashin lafiya. "Rashin lafiya" rashin ƙarfin jiki ne ko rashin ɗadi daga samin cuta.
Wannan ƙarin magana na nufin ba su da shugaba da zai kula da su. AT: "Mutanen ba su da shugaba"
Yesu ya yi amfani da ƙarin magana don ya amsa abin da ya na gani. Yesu ya na nufin cewa akwai mutane dayawa da sun shirya su gaskanta da Allah amma mutane kaɗan ne akwai don su koya masu gaskiyar Allah.
"Akwai abinci da sun nuna don wani ya tara"
"ma'aikata"
"ku yi addu'a ga Allah, domin shi ne shugaban girbin"
1 Yesu ya kira almajiransa goma sha biyu, ya kuma ba su ikon fitar da kazaman ruhohi, su warkar da kowacce irin cuta da rashin lafiya. 2 To yanzu ga sunayen manzanin nan goma sha biyu. Na farkon shine, Saminu, wanda ake kira Bitrus, da dan'uwansa Andarawas, da Yakubu dan Zabadi, da dan'uwansa Yahaya; 3 Filibus, da Bartalamawus, da Toma da Matiyu mai karbar haraji da Yakubu dan Halfa, da Taddawus; 4 Saminu Bakairawane, da kuma Yahuza Iskariyoti wanda ya bashe shi. 5 Sha biyun nan su ne Yesu ya aika, ya yi masu umarni ya ce, "Kada ku shiga wajen al'ummai, ko kuma kowane garin Samariyawa. 6 Sai dai ku je wurin batattun tumaki na gidan Isra'ila. 7 Sa'adda kuna tafiya, kuna wa'azi, kuna cewa, 'Mulkin Sama ya kusato'. 8 Ku warkar da marasa lafiya, ku tada matattu, ku tsarkake kutare, ku kuma fitar da aljanu. Kyauta kuka samu ku ma ku bayar kyauta. 9 Kada ku rike zinariya, ko azurfa, ko tagulla a jakarku. 10 Kada kuma ku dauki zabira a tafiyarku, ko taguwa biyu, ko takalma, ko sanda, don ma'aikaci ya cancanci abincin sa. 11 Kowanne birni, ko kauyen da kuka shiga, ku nemi mai mutunci a cikinsa, ku kuma zauna a wurin har lokacin da za ku tashi. 12 In za ku shiga gida ku ce, salama a gareku. 13 Idan gidan akwai dan salama, salamarku za ta ta tabbata a gare shi. Idan kuwa babu, salamarku za ta komo maku. 14 Ga wadanda su ka ki karbar ku ko sauraron ku, idan za ku fita garin ko gidan, sai ku karkade kurar kafafunku. 15 Hakika, ina gaya maku, a ranar shari'a za a fi rangwanta wa kasar Saduma da ta Gwamrata a kan wannan birni. 16 "Duba, na aike ku kamar tumaki a tsakiyar kyarketai, don haka sai ku zama masu wayo kamar macizai, da kuma marasa barna kamar kurciyoyi. 17 Ku yi hankali da mutane, don za su kai ku gaban majalisa, su kuma yi maku bulala a majami'unsu. 18 Za su kuma kai ku gaban mahukunta da sarakuna saboda ni, domin ku bada shaida a gabansu, da kuma gaban al'ummai. 19 Idan har sun bada ku, kada ku damu da yadda za ku yi magana, ko kuwa abin da za ku fada, domin za a ba ku abin da za ku fada a lokacin. 20 Domin ba ku ne kuke magana ba, Ruhun Ubanku ne yake magana ta bakinku. 21 Dan'uwa zai ba da dan'uwansa a kashe shi, uba kuwa dansa. 'Ya'ya kuma za su tayarwa iyayensu, har su sa a kashe su. 22 Kowa kuma zai ki ku saboda sunana. Amma duk wanda ya jure har karshe, zai tsira. 23 In sun tsananta maku a wannan gari, ku gudu zuwa na gaba. Hakika ina gaya maku, kafin ku gama zazzaga dukan garuruwan Isra'ila, Dan Mutum zai zo. 24 Almajiri ba ya fin malaminsa, bawa kuma ba yafin ubangijinsa. 25 Dai dai ne almajiri ya zama kamar malaminsa, bawa kuma kamar ubangijinsa. In har sun kira mai gida Ba'alzabuba, za su kuma bata mutanen gidansa! 26 Don haka kada kuji tsoron su, domin ba abin da yake boye da ba za a bayyana ba. 27 Abin da nake fada maku a asirce, ku fada a sarari. Abin da kuma kuka ji a cikin rada, ku yi shelarsa daga kan soraye. 28 Kada ku ji tsoron masu kisan jikin mutum, amma ba sa iya kashe rai. Sai dai ku ji tsoron wannan da yake da ikon kashe jiki ya kuma jefa rai cikin jahannama. 29 Ba 'yan tsuntsaye biyu ake sayarwa akan kobo ba? Ba ko daya a cikin su da zai fadi kasa ba tare da yardar Ubanku ba. 30 Ai, ko da gashin kan ku ma duk a kidaye yake. 31 Kada ku ji tsoro. Gama darajarku ta fi ta tsuntsaye masu yawa. 32 "Saboda haka duk wanda ya shaida ni a gaban mutane, ni ma zan yi shaidar sa a gaban Ubana wanda ya ke cikin Sama. 33 Amma duk wanda ya yi musun sani na a gaban mutane, ni ma zan yi musun sanin sa a gaban Ubana da yake cikin Sama." 34 "Kada ku zaci na zo ne in kawo salama a duniya. Ban zo domin in kawo salama ba, sai dai takobi. 35 Domin na zo ne in hada mutum da ubansa gaba, 'ya da uwatarta, mata da kuma surukarta. 36 Zai zama na kuma magabtan mutum su ne mutanen gidansa. 37 Dukan wanda ya fi son mahaifinsa ko mahaifayarsa fiye da ni, bai cancanci zama nawa ba. Wanda kuma ya fi son dansa ko 'yarsa fiye da ni, bai cancanci zama nawa ba. 38 Wanda kuma bai dauki gicciyensa ya biyo ni ba, bai cancanci zama nawa ba. 39 Dukan mai son ya ceci ransa, zai rasa shi. Duk kuwa wanda ya rasa ransa saboda ni, yana ceton sa ne. 40 "Wanda ya marabce ku, ya marabce ni ke nan. 41 Wanda ya marabce ni kuwa, ya marabci wanda ya aiko ni. Wanda ya marabci annabi domin shi annabi ne, zai karbi lada kamar na annabi. Wanda kuma ya marabci mai adalci saboda shi mai adalci ne, zai sami lada kamar na mai adalci. 42 Kowa ya ba daya daga cikin 'yan kananan nan, ko da kofin ruwan sanyi ya sha, domin shi almajirina ne, hakika, Ina gaya maku, ba zai rasa ladarsa ba."
Wannan ya fara labarin da Yesu ya turo almajiransa goma sha biyu don su yi aiki.
"kirawo almajiransa goma sha biyu"
Ku tabata cewa wannan matanin ya bayyana cewa wannan iko 1) don fitar da kazaman ruhohi da kuma 2) don warkad da cuta da rashin lafiya.
"ya sa kazaman ruhohi su tafi"
"kowane irin cuta da kowane rashin lafiya." Kalmomin "cuta" da "rashin lafiya" su na kusa amma in ya yiwu a juya su kamar kalmomi biyu dabam dabam. "Rashin lafiya" rashin ƙarfin jiki ne ko wahala daga wani cuta.
Marubucin anan ya ba da sunayen manzane goma sha biyu a matsayin tushen bayanin.
An yi amfani da wannan kalma anan don a sa alama a ainahin labarin. Anan Matiyu ya ba da tushen bayani game da manzane goma sha biyu.
Wannan kungiya ɗaya ne da "almajirai goma sha biyu" a cikin 10:1.
Wannan farko ne bisa shiri ba a jeri ba.
AT: 1) "Bakairawane" laƙabi ne da na nuna cewa ya na cikin kungiyan mutane da sun so su ceci mutanen Yahudawa daga mulkin Romawa. AT: "mai kishin kasarsa" ƙwatanci ne da na nuna cewa shi bakairawane don Allah ya sami ɗaukaka.
"Matiyu, wanda da mai ƙarban haraji ne"
"wanda zai bashe Yesu"
"Yesu ya aika waɗannan mutane sha biyu" ko "waɗannan mutane sha biyun nan ne Yesu ya aiko":
Yesu ya aike su don wata dalili.
"Ya gaya masu abin da za su yi" ko "ya umurce su"
Wannan ƙarin magana ne da na ƙwatanta dukka al'umman Isra'ila da tumakin da sun bazu daga makiyayinsu.
Wannan na nufin al'umman Isra'ila. AT: "mutanen Isra'ila" ko "zuriyar Isra'ila"
A nan "kun" jam'i ne kuma na nufin manzane goma sha biyu.
Jumlar "Mulkin Sama" na nufin mulkin Allah kamar sarki. Wannan jumla na cikin littafin Matiyu ne kadai. Idan ya yiwu, yi amfani da kalmar "sama" a cikin juyinku. Dubi yadda kun juya wannan a cikin 3:2. AT: "Allahn mu a sama ya yi kusa ya nuna kansa a matsayin sarki"
Waɗannan jam'i ne kuma na nufin manzane goma sha biyu.
Wannan ƙarin magana ne. AT: "sa matattu su rayu kuma"
Yesu bai bayyana abin da almajiran sun ƙarba ko za su bayar ba. Wasu harshen na iya bukaci wannan bayani a cikin jimlan. Anan "Kyauta" na nufin babu biya. AT: "A kyauta kuka ƙarba waɗannan abubuwa, ku bayar da su kyauta wa waɗansu" ko "Kun ƙarba waɗannan abubuwa ba tare da biya ba, don haka, ku ba wa waɗansu ba tare da sa su biya ba"
Waɗannan ƙarafuna ne da ake yin ƙerarren kuɗi. Wannan ƙarin magana ne na kuɗi, idan ba a san irin ƙarfen a garin ku ba, juya su kamar "kuɗi."
Wannan na nufin "ɗamara" ko "ɗamaran kuɗi" amma ya na iya nufin kowane abu da ana iya amfani da shi don ɗaukan kuɗi. Ɗamara wata dogon igiyan ƙyalle ne ko fata da an sa a ƙugu. Ya nan da faɗi da ana iya nadewa a kuma yi amfani don ɗaukan kuɗi.
Wannan na iya zama kowane irin jaka da ana ɗaukan kaya a tafiya, ko jakar da wani ke amfani da shi don ƙarban abinci ko kuɗi.
Yi amfani da irin kalma da kun yi amfani ma "taguwa" a cikin 5:40.
ma'aikaci
A nan "abinci" na nufin kowane abu da mutum na yi. AT: "abin da ya na bukata"
"Duk loƙacin da kun shiga birni ko ƙauye" ko "Loƙacin da kun shiga kowane birni ko ƙauye"
"babban ƙauye ... ƙaramin ƙauye" ko babban gari ... ƙaramin gari." Dubi yadda kun juya wannan a cikin 9:35.
A cikin 10:11-13 mutum da ya "dace" na nufin mutumin da ya yarda ya ƙarbi almajiran. Yesu ya ƙwatanta wannan mutum da wanda "bai dace ba," mutumin da ba ya ƙarban su almajiran.
Ana iya sa a bayyane cikakken ma'anar bayanin. AT: "ku zauna a cikin gidan wannan mutumin har sai kun bar garin ko ƙauyen"
Jumlar "yi masa gaisuwa" na nufin gai da gidan. Sanannen gaisuwa a waɗannan zamanin shi ne "salama a gareku!" Anan "gida" na wakilcin mutanen da suna zama a gidan. AT: "Sa'adda kun shiga cikin gidan, ku gai da mutanen da suke zama a ciki"
A nan "gida" na wakilcin waɗanda su na zama a cikin gidan. AT: "mutanen da suke zama a cikin wannan gidan sun ƙarbe ku da kyau" ko mutanen da suke wannan gidan sun nuna maku hali mai kyau"
Kalmar "shi" na nufin gidan, wadda na wakilcin mutanen da suke zama a cikin gidan. AT: "bari su ƙarbi salamarku" ko "bari su ƙarbi salamarku da kun gaishe su da shi"
Kalmar "bata" na nufin gidan. Anan "gida" na nufin mutanen da suke zama a cikin gidan. AT: "idan ba su ƙarbe ku da kyau ba" ko "idan ba su nuna maku hali mai kyau ba"
AT: 1) idan iyalin ba ta dace ba, Allah zai rike salama ko albarku daga wannan iyali ko 2) idan iyalin ba ta dace ba, yakamata manzanen su yi wani abu, kamar rokon Allah kada ya ƙarbi gaisuwar salamarsu. Idan harshenku na da irin ma'anar komar da gaisuwa, a yi amfani da shi anan.
"Idan babu mutane a cikin gidan ko birnin da za su ƙarbe ku ko saurara"
A nan "magana" na nufin abin da almajiran sun ce. AT: "saurare sakonku" ko "saurare abin da za ku ce"
Ku juya wannan kamar yadda kun yi a cikin 10:11.
"ku karkade kurar kafafunku sa'adda kun tafi." Wannan alama ne cewa Allah ya ki mutanen wannan gidan ko garin.
"Ina gaya maku gaskiyan." Wannan jumla ya kara bayani ga abin da Yesu ya faɗa a gaba.
"azaban zai yi sauki"
Wannan na nufin mutanen da suka yi zama a Saduma da Gwamrata. AT: "mutanen da sun yi zama a garurukan Saduma da Gwamrata"
Wannan na nufin mutanen cikin birnin da basu ƙarbi manzanin ko ji sakonsu ba. AT: "mutanen garin da basu ƙarbe ku ba"
Kalmar "Dubi" anan ya kara bayani a abin da ke a gaba. AT: "Ga, na aike" ko "Sauraro, aiko" ko "Ku yi hankali da abin da zan gaya maku. Na aiko"
Yesu ya na aikan su don wata dalili ta musamman.
Tumaki dabba ne da ba ya iya kariya kuma kyarketai sun ciki binsu. Yesu ya na bayyana cewa mutane na iya cutar da almajiran. AT: "kamar tumaki a cikin mutanen da suke kamar mugayen kyarketai" ko "kamar tumaki a cikin mutanen da su ke yi kamar yadda mugayen dabbobi suke yi"
Yesu ya na gaya wa almajiransa cewa dole ne su zama da hankali da rashin cuta a cikin mutane. Idan kwatanta almajiran da macizai ko kurciyoyi zai kawo rikicewa, Zai fi dama in kun fade shi tamka. AT: "aikata da fahimta da hankali, da kuma rashin laifi da kirki"
Za ku iya juya da "domin" don a nuna yadda waɗannan bayyanen sun shafi juna. AT: "Ku yi hankali da mutane domin za su"
"za su sa ku cikin ikon"
Shugabanin addini na wuri ɗaya ko dattibai wanda suke sadar da salama a cikin mutane
"duke ku da bulala"
AT: "za su kawoku" ko "za su jawoku"
"domin ku nawane" domin kun bi ni"
Jam'in "ku" na nufin "gwamna da sarakuna" ko Yahudawa masu kushewa.
"Idan mutane sun kai ku wa majalisa." "Mutanen" anan ɗaya ne da "mutanen" cikin 10:17.
"kada ku damu"
"yadda za ku yi magana ko abin da za ku ce." Ana iya hada ra'ayi biyun. "abin da za ku ce"
AT: "domin Ruhu mai Tsarki zai gaya maku abin da za ku fada"
Anan "loƙaci" na nufin "nan da nan." AT: "a wannan loƙacin"
Idan wajibi ne, Za a iya juya wannan kamar "Ruhun Allah Ubanku na samaniya" ko ana iya sa karin bayani don a bayyana cewa wannan na nufin Allah Ruhu mai Tsarki ba kuwa ruhun uba na duniya ba.
Wannan muhimmin laƙabi ne wa Allah.
"ta wurin ku"
"Wani ɗan'uwa zai ba da ɗan'uwansa ga mutuwa" ko "Yan'uwa za su ba da yan'uwansu ga mutuwa." Yesu ya yi maganar abin da zai faru sasai.
Ana iya bayyana kalmar "mutuwa." AT: "mika ɗan'uwa ga hukuma wanda za su ƙashe shi"
Ana iya fasara wannan kalmomin kamar ciƙaƙƙen jimla. AT: "Ubanni za su ba da 'ya'yansu ga mutuwa"
"yi tawaye"
AT: "sa a ƙashe su" ko "sa hukuma su ƙashe su"
AT: "Kowa zai tsane ku" ko "Dukka mutane za su tsane ku"
Wannan jam'i ne kuma ya na nufin almajirai goma sha biyun.
A nan "suna" na nufin dukkan mutum. AT: "saboda ni" ko "saboda kun gaskanta da ni"
"duk wanda ya tsaya da aminci"
Ba a bayyane ne yake ko "ƙarshen" na nufin loƙacin da mutum ya mutu, loƙacin da tsanantawan zai kare, ko ƙarshen zamani da Allah zai nuna kansa ma matsayin sarki. Ainahin maganan shi ne sun jure yanda ya kamata.
AT: "Allah zai ceci wannan mutumin"
A nan "wannan" ba ya nufin takamaiman gari. AT: "a gari ɗaya"
"gudu zuwa gari na gaba"
Yesu ya na magana game da kansa.
"isa"
Yesu ya na amfani da ƙarin magana ne anan domin ya koya wa almajiransa gaskiya ta musamman. Yesu ya na nanata cewa kaɗa almajiran su zaci mutane su yi masu da kyau fiye da yanda mutane suka yi wa Yesu.
"Almajiri na da mafi ƙanƙancin daraja fiye da ubangijinsa" ko "Malami na da mafi daraja fiye da almajirinsa"
"kuma bawa na da mafi ƙanƙancin daraja fiye da ubangijinsa" ko "kuma ubangiji na da mafi daraja fiye da bawarsa"
"Almajirin ya ji dadin zama kamar malaminsa"
In ya yiwu, za ku iya sa a bayyane yadda bawan ya zama kamar mallamin. AT: "san sosai kamar yadda mallamin ya sani"
In ya yiwu, za ku iya sa a bayyane yadda bawan ya zama kamar ubangijin. AT: "ya kamata bawan ya ji dadin zama da daraja kamar ubangijinsa"
Yesu ya na kuma nanata cewa tun da mutane sun wullakanta shi, almajiransa su yi zaci cewa mutane za su yi masu haka ko mafi muni.
"sunayen da ake kiran mutanen gidansa za su zama da mafi muni" ko "hakika za a kira mutanen gidansa da sunaye mafi muni"
"Tun da mutane sun kira"
Yesu ya na amfani da wannan ƙarin magana wa kansa.
Ana iya fasara wannan sunan kamar 1) "Beelzebul" ko 2) juya shi da ainahin ma'anarsa na "Shaidan."
Wannan ƙarin magana ne wa almajiran Yesu.
A nan "su" na nufin mutanen da su na wullakanta masubin Yesu.
Dukka waɗannan magana na nufin abu ɗaya ne. Zama da rufe ko ɓoye na wakilcin ajiye a asirce, kuma bayyana na wakilcin zama sananne. Yesu ya na nanata cewa Allah zai sa komai sananne. AT: "Allah zai bayyana abubuwan da mutane na ɓoyewa"
Dukka waɗannan magana na nufin abu ɗaya ne. Yesu ya na nanata cewa almajiran su gaya wa kowa abin da ya faɗa masu a asirce. AT: "Gaya wa mutane a haske abin da na faɗa maku a duhu, ku kuma yi shela akan soraye abin da kun ji a cikin kunnenku"
A nan "duhu" magana ne na "dare" wanda magana ne kuma na "asirce." Anan "haske" magana ne na "sarari." AT: "Abin da nake fada maku a asirce da dare, ku fada a sarari da haske"
Wannan wata hanya ne da na nufin raɗarwa. AT: "abin da na raɗar maku"
Sorayen inda Yesu na zama shimfiɗaɗɗe ne, kuma mutanen da su na da nisa na iya jin duk wanda ke magana da babban murya. Anan "soraye" na nufin wurin da dukka mutane na iya ji. AT: "yi magana da ƙarfi a sararin wuri domin kowa ya ji"
Wannan ba ya bambanta sakanin mutanen da ba su iya ƙashe rai da mutane da sun iya ƙashe rai ba. Babu mutum da zai iya ƙashe rai. AT: "Kada ku ji tsoron mutum. Za su iya ƙashe jikin, amma ba za su iya ƙashe rai ba"
Wannan na nufin sa mutuwa. Idan waɗannan kalmomin basu da kangado, za ku iya juya wannan kamar "ƙashe ka" ko "ƙashe wasu mutane."
sashin mutum da ana iya tabawa, da ke hamayya da jiki ko ruhu
Wannan na nufin lahanta mutane bayan sun mutu.
sashin mutum da ba a iya taba kuma na nan da rai har bayan jikin ya mutu
Za ku iya kara "domin" don ku bayyana dalilin da ya kamata mutane su ji tsoron Allah. AT: "Ji tsoron Allah domin na iya"
Yesu ya bayyana wannan magana kamar tambaya domin ya koyar da almajiransa. AT: "Yi tunani game da tsuntsaye. Su na da daraja kadan da ku na iya saya biyu a dan kobo kadan."
Waɗannan kananun, tsuntsaye masu cin ƙwaya. AT: "kananun tsuntsaye"
Ana juya wannan kamar ƙaramin kobo mai daraja da akawai a kasarku. Na nufin kobon ƙarfe da ya kai ɗayan-sha shida na ƙudin ma'aikaci na kwana ɗaya. AT: "ƙudi kadan sosai"
AT: "Ubanku ya san loƙacin da tsuntsu ɗaya yake mutuwa ya kuma faɗi a kasa"
AT: "Allah ya san yawan gashin dake kanku"
"ƙirga"
"Allah ya na daraja ku fiye da tsuntsaye masu yawa"
"duk wanda ya shaida ni ... Zan kuma shaida a gaban Ubana" ko "Idan wani ya shaida ni ... Zan kuma shaida a gaban Ubana"
"gaya wa waɗansu cewa shi almajiri na ne" ko "amince a gaban waɗansu mutane cewa ya na yi mani biyayya"
Za ku iya sa a bayyane bayanin da kun fahimta. AT: "Zan kuma amince a gaban Ubana wanda ya na cikin sama cewa wannan mutumin nawa ne"
"Ubana na samaniya"
"duk wanda ya musunta ni ... Zan kuwa musunta a gaban Ubana" ko "Idan wani ya musunta ni ... Zan kuwa musunta shi a gaban Ubana"
"musunta ga sauran mutane cewa ya na yi ma ni biyayya" ko "kin ya amince wa waɗansu cewa shi almajiri na ne"
Za ku iya sa a bayyane bayanin da kun fahimta. AT: "Zan musanta a gaban Ubana wanda na sama cewa wannan mutumin nawa ne"
"Kada ku zata" ko "Kada ku yi tunani"
Wannan na nufin mutanen da su na zama a duniya. AT: "ga mutanen duniya" ko "ga mutane"
Wannan na nufin rabawa, faɗa, da kisa a sakanin mutane.
"sa ... yi faɗa da"
" hada ɗa da ubansa gaba"
"mafi munin maƙiyan mutum"
"mutanen gidansa"
A nan "shi" na nufin kowane mutum. AT: "Waɗanda na ƙaunar ... bai cancanci" ko "Idan ku na ƙaunar ... ba ku cancanci"
Kalmar "ƙauna" a nan na nufin "ƙauna na 'yanwantaka" ko "ƙauna daga aboki." AT: "damu da" ko "ba da kai"
"ya cancanci ya zama nawa" ko "cancanci ya zama almajiri na"
"ɗauka gicciyensa ya biyo ni." Gicciyen na wakilcin azaba da mutuwa. Daukan gicciye na wakilcin yarda ka sha azaba ka kuma mutu. AT: "yi mun biyayya har ga azaba da mutuwa"
"ɗauka" ko "ɗauka da ɗauki"
Yesu ya yi amfani da ƙarin magana don ya koyar da almajiransa. AT: "Waɗanda sun so ransu za su rasa su. Amma waɗanda sun rasa ransu ... za su samu" ko "Idan kun sami ranku za ku rasa shi. Amma idan kun rasa ranku ... za ku same shi"
Wannan ƙarin magana ne na "ajiye" ko "ceci." AT: "na yin kokari ya ajiye" ko "na yin kokari ya cece"
Wannan ba ya nufin cewa mutumin zai mutu. Karin magana ne da na nufin cewa mutumin ba zai yi rayuwa ta ruhaniya da Allah ba. AT: "ba zai sami rayuwa ta gaskiya ba"
Wannan ba ya nufin mutuwa. Karin magana ne da na nufin mutum ya zaba cewa yin biyayya da Yesu ya fi muhimminci fiye da ransa. AT: "wanda ya hanakansa"
Wannan ƙarin magana na nufin cewa mutumin zai yi rayuwa ta ruhaniya da Allah. AT: "zai sami rai ta gaskiya"
Kalmar "Shi" na nufin kowanene. AT: "Duk wanda" ko "duk wanda ya" ko "Wanda ya"
Wannan na nufin ƙarban wani kamar bako.
Yesu ya na nufin cewa idan wani ya marabce ku, na nan kamar marabtan shi ne. AT: "Idan wani ya marabce ku, ya na nan kamar ya na marabta na ne"
Wannan na nufin duk loƙacin da wani ya marabci Yesu, Na nan kamar marabtan Allah ne. AT: "In wani ya marabce ni, na nan ne kamar ya na marabtan Allah Uba wanda ya aiko ni" ko "Idan wani ya marace ni, ya na nan kamar ya na marabtan Allah Uba wanda ya aiko ni"
A nan "shi" ba ya nufin mutumin da ke yin marabta. Ya na nufin mutumin da an yi masa maraba.
Wannan na nufin lada da Allah na ba wa annabin, ba lada da annabi ke ba wa wani mutum ba.
A nan "shi" ba ya nufin mutumin da ke yin marabta. Ya na nufin mutumin da an yi masa maraba.
Wannan na nufin lada da Allah na ba wa mai adalci, ba lada da mai adalci ke ba wa wani ba.
"Duk wanda ya bayar"
"daya daga cikin 'yan ƙanƙantan nan." Jumlar "ɗaya daga cikin waɗannan" na nufin ɗaya daga cikin almajiran Yesu.
"domin shi almajirina ne." Anan "shi" ba ya nufin wanda an ba shi amma ga mafi ƙanƙanci.
A nan "zai" da "sa" na nufin wanda an ba shi.
"Allah ba zai hana shi ba." wannan bai kunsa ƙwace dukiya ba. AT: "Allah zai ba shi"
1 Bayan Yesu ya gama yi wa almajiransa gargadi, sai ya bar wannan wuri, ya tafi biranensu domin yayi koyorwa, da wa'azi. 2 Da Yahaya mai baftisma ya ji daga kurkuku irin ayyukan da Yesu ke yi, sai ya aika sako ta wurin almajiransa. 3 Ya ce masa. "Kai ne mai zuwa"? ko mu sa ido ga wani. 4 Yesu ya amsa ya ce masu, "Ku je ku gaya wa Yahaya abin da ku ka gani da abin da ku ka ji. 5 Makafi suna samun ganin gari, guragu na tafiya, ana tsarkake kutare, kurame na jin magana kuma, ana tada matattu, mabukata kuma ana ba su bishara. 6 Kuma mai albarka ne wanda baya tuntube sabili da ni. 7 Bayan wadannan sun tafi, sai Yesu ya fara wa jama'a jawabi game da Yahaya mai baftisma, yana cewa, "Me ake zuwa gani a jeji - ciyawa ce da iska ke busawa? 8 Shin menene kuke zuwa gani a jeji - mutum mai sanye da tufafi masu laushi? Hakika, masu sa tufafi masu laushi suna zaune ne a fadar sarakuna. 9 Amma me ku ke zuwa gani, annabi? Hakika ina fada maku, fiye ma da annabi. 10 Wannan shine wanda aka rubuta game da shi, 'Duba, ina aika manzona, wanda za ya tafi gabanka domin ya shirya maka hanya inda za ka bi'. 11 Ina gaya maku gaskiya, cikin wadanda mata suka haifa, babu mai girma kamar Yahaya mai baftisma. Amma mafi kankanta a mulkin sama ya fi shi girma. 12 Tun daga kwanakin Yahaya mai baftisma zuwa yanzu, mulkin sama yana shan gwagwarmaya, masu husuma kuma su kan kwace shi da karfi. 13 Gama dukan annabawa da shari'a sun yi annabci har zuwa lokacin Yahaya. 14 kuma in zaku karba, wannan shine Iliya wanda za ya zo. 15 Wanda ke da kunnuwan ji, ya ji. 16 Da me zan kwatanta wannan zamani? Ya na kamar yara masu wasa a kasuwa, sun zauna suna kiran juna 17 suna cewa mun busa maku sarewa baku yi rawa ba, mun yi makoki, baku yi kuka ba. 18 Gama Yahaya ya zo, baya cin gurasa ko shan ruwan inabi, sai aka ce, "Yana da aljannu". 19 Dan mutum ya zo yana ci yana sha, sai aka ce, 'Duba, ga mai hadama, mashayi kuma, abokin masu karbar haraji da masu zunubi!' Amma hikima, ta wurin aikin ta ake tabbatar da ita. 20 Sannan Yesu ya fara tsautawa biranen nan inda ya yi yawancin ayukansa, domin ba su tuba ba. 21 "Kaiton ki Korasinu, kaiton ki Batsaida! In da an yi irin ayuka masu ban mamaki a Taya da Sidon! Yadda aka yi a cikinku, da tuni sun tuba suna sanye da tsumma da yafa toka. 22 Amma zai zama da sauki a kan Taya da Sidon a ranar shari'a fiye da ku. 23 Ke kafarnahum, kina tsammani za a daukaka ki har zuwa sama? A'a za a saukar da ke kasa zuwa hades. Gama in da an yi irin al'ajiban da aka yi a cikin ki a Sodom, da tana nan har yanzu. 24 Amma ina ce maku, za a saukaka wa Sodom a ranar shari'a fiye da ku." 25 A wannan lokaci Yesu ya ce, "Ina yabon ka, ya Uba, Ubangijin sama da kasa, domin ka boye wa masu hikima da fahimta wadannan abubuwa, ka bayyana wa marasa sani, kamar kananan yara. 26 I, ya Uba gama wannan shine ya yi daidai a gare ka. 27 An mallaka mani dukan abu daga wurin Ubana. Sannan babu wanda ya san Dan, sai Uban, babu kuma wanda ya san Uban, sai Dan, da duk wanda ya so ya bayyana masa. 28 Ku zo gare ni, dukanku masu wahala da fama da nauyin kaya, ni kuma zan ba ku hutawa. 29 Ku dauki karkiya ta ku koya daga gare ni, gama ni mai tawali'u ne da saukin hali a zuciya, sannan zaku sami hutawa ga rayukanku. 30 Gama karkiyata mai sauki ce, kaya na kuma ba shi da nauyi."
Wannan wani bangare ne daga cikin farkon labarin da Matiyu ya bayana yadda Yesu ya yi magana game da Yahaya Mai Baftisma ga almajiransa.
Wannan magana ya kai mu daga koyaswar Yesu zuwa ga abin da ya faru a gaba. AT: "Sa'anan kuma" " ko "Bayan haka"
"ya gama koyar" ko "ya gama bada umurnin"
Wannan na nufin mazanai goma sha biyun da Yesu ya zaɓa.
A nan "su" na nufin Yahudawa gabakiɗaya.
Wannan kalman alama ce ta kaucewa daga ainihin kan labarin. Anan Matiyu ya fara bada sabuwar gangaren labarin.
"Lokacin da Yahaya, wanda ke cikin kurkuku, ya ji game da" ko kuwa "Sa'ad da wani ya gaya wa Yahaya, wanda ke a kurkuku, game da." Kodashike, Matiyu bai gaya wa masu karatunsa cewa Sarki Hiridus ya kulle Yahaya a kurkuku ba, ainihin wanda ya rubuta masu suna sane da labarin sun kuma san ainihin zance anan. Matiyu zai kara yin bayani nan gaba game da Yahaya Mai Baftisma, saboda haka, zai fi kyau kada a bayana shi anan.
Yahaya Mai Baftisma ya aike almajiransa da sako zuwa ga Yesu.
"sa" na nufin Yesu.
"Kai ne wanda muke sa sammanin zuwansa." Wannan a wani hanya, na nufin Mai Ceto ko Almasihu.
"Mu yi sammanin wani dabam" Kalman nan "mu" na nufin dukkan Yahudawa ba almajiran Yahaya ba.
"gaya wa Yahaya"
AT: "Ina warkar da Kutare"
A nan a ta da na nufin a sa wanda ya mutu ya rayu kuma. AT: "Mutanen da suka mutu an sa su su rayu kuma" ko "Ina sa waɗanda suka mutu su rayu kuma" and idiom)
AT: "Ina gaya wa mutane mabukata"
Yesu ya fara yi wa taron magana game da Yahaya Mai Baftisma.
Yesu ya yi amfani da tambaya don ya sa mutane su yi tunani ko wani irin mutum ne Yahaya Mai Baftisma. AT: "Haƙiƙa ba a zuwa jeji a ga ciyawa ...iska...!"
Ma'ana suna kamar haka 1) Yesu na nufin shuke-shuke da ke a Kogin Urdun ko 2) Yesu na amfani da wannan don ya na nufin wane irin mutum. AT: "mutum wanda ke iya canza ra'ayinsa, shi kuma kamar ciyawa ne da isake busawa nan da nan"
AT: "tafi cikin iska" ko "iska ke busawa"
Yesu ya yi amfani da tambaya don ya sa mutanen su yi tunani ko wani irin mutum ne Yahaya Mai Baftisma. AT: "Haƙiƙa ba ku zuwa jeji don ku ga mutum ...tufafin...!"
"Sanya tufafi masu tsada." Masu arziki na sa irin wannan tufafin.
Wannan kalman na kara nanata abin da ke biye. AT: "lalle"
"fădar sarakuna"
Yesu ya yi amfani da tambaya don ya sa mutane tunani ko wani irin mutum ne Yahaya Mai Baftisma. AT: "Amma kuwa kun tafi jeji don ku ga annabi!"
Ina gaya maku, hakika"
AT: "she ba annabi ne kawai ba" ko "yana da muhimmanci fiye annabi"
AT: "Wannan shine abin da annabi Malachi ya rubuta game da Yahaya Mai Baftisma tun dă"
kalman nan "na" na nufin Allah. Malachi ya ambata abin da Allah ya faɗa ne.
A nan "ka" na nuna cewa Allah na magana ne da Mai Ceton. AT: "ya zo a gabanka"
Wannan na nufin cewa manzon zai shirya mutane don su karɓi sakon Mai Ceton.
"gaskiya ina gaya maku." Wannan magana na kara nanata abin da Yesu ya faɗa a nan gaba.
Kodashike Adamu ba mace ce ta haife shi ba, amma wannan wata hanya ce na yin magana game da dukkan 'yan Adam. AT: "cikin dukkan mutane da suka taba rayuwa"
AT: "Yahaya Mai Baftisma ya fi kowa girma" ko "Yahaya Mai Baftisma shine mafi muhimanci"
A nan "Mulkin sama" na nufin mulkin Allah a matsayin Sarki. Maganan nan "mulkin sama" Matiyu ne kawai ya yi amfani da shi. In mai yiwuwa ne, to sai ku cigaba da amfani da "sama" a juyin ku. AT: "mafi kankanata a karƙashin mulkin Allahmu a cikin sama"
"ya fi Yahaya muhimanci"
Tun daga lokacin da Yahaya Mai Baftisma ya fara wa'azi sakonsa." Kalman nan "lokaci" mai yiwuwa na nufin watanni ko shekaru.
Akwai fasarar wannan aya daban dabam. UDB na ɗaukan cewa wasu mutane na so su yi amfani da mulkin Allah don son ransu, saboda da haka suna shirye su musguna wa sauran mutane don su cikata wannan. Wasu juyin suna ɗaukan cewa kira don shiga mulkin Allah ta zama cikin gaggawa, saboda haka lallai ne mutane su yi kowace abin da za su iya yi don su amsa wannan kira, su kuma guje wa gwaji ta cigaba da yin zunubi. Fasara ta uku shine cewa mutane masu kawo hargitsi na yi wa mutanen Allah lahani don haka suna koƙarin hana Allah mulki.
A nan "annabawa da shari'a" na nufin abubuwan da annabawa da Musa suka rubuta a nassi. AT: "Waɗannan sune abubuwan da annabawa da Musa suka yi annabcinsa tawurin nassosin har zuwa lokacin Yahaya Mai Baftisma"
"ku" na nufin taron mutane.
Kalman nan "shi" na nufin Yahaya Mai Baftisma. Ba wai wannan na nufin cewa Yahaya Mai Baftisma shine Iliya ba. Yesu yana nufin cewa Yahaya Mai Baftisma ya cika annabcin da aka yi game da "Iliya wanda zai zo" ko Iliya mai zuwa. AT: "sa'ad da annabi Malachi ya ce cewa Iliya zai dawo, yana magana ne game da Yahaya Mai Baftisma."
Wannan wata hanya ce da ake nufin kowane mutum da ke jin abin da Yesu ke faɗa. AT: "Duk wanda zai iya ji na"
A nan "kassa kunne" na nufin sa hankali ga abinda ake faɗa. AT: "kassa kunne ga abin da nake faɗa"
Yasu ya yi amfani da wannan tambaya don ya gabatar da kwatancinsa da mutane a lokacinsa da da kuma abin da 'ya'ya sa su ce a cikin kasuwa. AT: "Wannan shine kamanin wannan zamani"
"mutanen da ke rayuwa a yanzu" ko "waɗannan mutane" ko "ku mutanen wannan zamani"
Yesu ya yi amfani da wannan misălin don bayana irin mutanen da ke rayuwa a lokacinsa. Ya kwatanta su da 'ya'yan da ke koƙarin sa sauran 'ya'ya su yi wasa tare da su. Amma duk koƙarin da suka yi, sauran 'ya'yan ba za su haɗa kai da su ba. Yesu na nufin cewa ba lallai ne a ce in Allah ya aiko da wani kamar Yahaya Mai Baftisma, wanda ya yi rayuwa a jeji ya kuma yi azumi, ko wani kamar Yesu wanda ya yi murna a wurin biki da masu zunubi bai kuma yi azumi ba. Mutanen nan, musamman Farisiyawa da kuma shugabannen adini su taurare sun kuma ƙi su karɓi gaskiyar Allah.
wani babban wuri wanda mutane ke sayar da siyan abubuwa.
"mu" na nufin 'ya'ya da ke a kasuwa. Anan "ku" na nufin rukuni sauran 'ya'yan.
"amma ba ku yi rawa ba ga kiɗa ta murna ba"
Wannan na nufin cewa sin yi wakar baƙin ciki kamar wand mataye ke yi a wurin jana'iza.
"amma ba ku yi kuka tare da mu ba"
A nan "gurasa" na nufin abinci. Wannan ba ya nufin cewa Yahaya bai taba cin abince ba. Yana nufin cewa sau da dăma yana azumi, kuma a lokacin da ya ci abinci, bai ci abinci mai kyau ko mai tsada ba. AT: "Sau da dama yana azumi kuma ba ya shan barasa" ko "ba ya cin abinci mai kyau ba ya kuma shan ruwan inabi"
AT: sun ce wai yana da aljannu" ko "sun zargi shi cewa yana da aljannu"
Dukkan bayyanuwar kalman nan "su" na nufin mutane a wancan zamani musamman Farisiyawa da shugabannen adini.
Yesu yana nufin kansa. AT: "Ni, Ɗan Mutum na zo"
Wannan ya sha banbam da halin Yahaya. Wannan nufin ci fiye da sha fiye da yadda ya kamata. Yana nufin cewa Yesu ya yi biki ya kuma ci abinci mai kyau ya kuma sha daidai kamar sauran mutane.
AT: "sun ce wai shi mutum mai handama ne mashayi kuma ...masu zunubi." ko "sun zargi shi cewa yana ci yana kuma sha fiye da yadda ya kamata kuma shi... masu zunubi."
"shi mai handama ne" ko "a kodayaushe yana ci fiye da yadda ya kamata"
"bugagge" ko "ya cigaba da shan barasa so sai"
wannan wani karin magana ne da Yesu ya yi amfani da wannan a yanayin saboda mutanene da su ƙi shi da Yahaya su maras hikima ne. Yesu da Yahaya Mai Baftisma su masu hikima ne, kuma sakamakon ayyukansu ta tabbatar da ita.
A nan "hikima" an bayyana ta kamar mace da an tabbatar cewa ayyukan nagari ne. Yesu yana nufin cewa sakamakon ayyukan mutum mai hikima na nuna tabbacin cewa lallai shi mai hikima ne. AT: "sakamakom ayyukan mutum mai hikima yana ba da tabbacin cewa shi mai hikima ne"
Anan "biranen" na nufin mutanen da ke rayuwa a cikin ta. AT: "tsautawa mutane birane"
"gari"
"manya-manyan aiki" ko "aiki iko" ko "mu'ujizai"
Yesu ya yi magana kamar mutanen biranen Korasinu da Betsaida suna wurin kuma suna jin shi, amma ba sa ji
"Zai zama maki da muni." Anan "ki" na nufin birnin. In zai fi sauki a yi amfani da kalman nan "ku" a sa'ad da ake nufin mutane maimakon birni, to sai ku yi amfani da shi a juyin ku.
Sunayen waɗannan biranen na nufin mutanen da ke zama cikin waɗannan birane.
Yesu yana bayana wata yanayi ta musamman da zai iya faruwa a dă amma bai faru ba.
AT: "In da a ce na yi ayuka masu ban mamaki a tsakanin mutanen Taya da Sidon wanda na yi a tsakaninku"
A nan "ku" na nufin Korazinu da Betsaida. In ya fi sauki a harshenku, za ku iya yin amfani da "ku" a maɗaɗɗin birane biyun ko "ku" a maɗaɗɗin mutanen biranen.
"su" na nufin mutanen Taya da Sidon.
"da sun nuna cewa sun damu saboda zunubansu"
A nan "Taya da Sidon" na nufin mutanen da ke zama a wurin. AT: "Allah zai nuna jinkai ga mutanen da ke Taya da Sidon a ranar shari'a fiye da ku" ko "Allah zai yi muku hunkucin mai tsanani a ranar shari'a fiye da mutanen Taya da Sidon"
A nan iya bayana abin nufin anan a fili. AT: "fiye da ku domin ba ku tuba kun bada gasikiya a gare ni ba, kodashike kun ga mu'ujizan da na yi"
Yesu na magana da mutanen birnin Kafarnahum kamar suna jin shi, amma ba sa kuwa ji. Kalman nan "ke" na nufin Kafarnahum a gabaɗayan waɗannan ayoyi biyun.
In ya fi sauki ayi amfani da "ku" a sa'ad da ana nufin mutanen birnin, to za ku iya yi amfani da shi a juyin ku.
Sunayen waɗannan biranen na nufin mutane da ke zama a Kafarnahum da Saduma.
"kina tsammanin za a ɗauke ki zuwa sama?" Yesu ya yi tambayar ganganci don ya tsautawa matanen da ke Kafarnahum saboda girman kan su. AT: "ba za ki iya ɗauke kan ku zuwa sama ba!" ko "yabon da wasu ke yi miki ba za ta kai ki sama ba!" ko "Allah ba zai kai ki sama ba kamar yadda ki ke tunani zai yi!"
AT: "Allah zai kai ku zuwa Hades"
Yesu ya bayana wata misalin yanayin da dă zai iya aukuwa amma bai auku ba.
AT: "In da a ce na yi manyan ayuka a tsakanin mutanen Saduma irin wanda na yi a tsakanin ku"
Kalman nan "ta" na nufin birnin Saduma.
Wannan magana na kara nanata abin da Yesu ya faɗa a gaba.
A nan "ƙasar Saduma" na nufin mutane mutanen dake zama a wurin. AT: "Allah zai nuna jinkansa ga mutanen Saduma a ranar shari'a fiye da ku" ko "Allah zai yi maku hukunci mai tsanani fiye da mutanen Saduma a ranar shari'a"
Wannan lakabi mai muhimmanci ne na Allah.
"Ubangiji mai mulkin sama da duniya." "sama da duniya" na nufin dukkan mutane da abubuwan da ke cikin duniya gabakiɗaya. AT: "Ubangiji mai mulkin dukkan duniya"
Ma'anar kalmomin "waɗannan abubuwa." ba ya a fili. In harshen ku na bukatan bayana abin nufi, to wannan juyin zai zama mafi kyau a yi amfani da shi. AT: "ka ɓoye waɗannan gaskiyar ... ka bayyana su"
"ba ka sa waɗannan abubuwa su zama sanane ga." Wannan aikatau sabo ne da "bayyana"
AT: "ga mutanen masu hikima da fahimta"
Yesu ba ya tunanin cewa mutanen nan suna da hikima. AT: "mutanen da ke tunanin cewa suna da hikima da fahimta"
"sa su zama sananne." Kalman nan "su" na nufin "waɗannan abubuwa" a baya cikin wannan aya.
Yesu ya kwatanta mutane jãhilai da 'ya'ya kanana. Yesu ya nanata cewa mutane da yawa da suka gaskanta da shi ba a koyar da su da kyau ba ko kuwa ba sa tunanin kansu a matsayin masu hikima.
Maganan nan "a gare ka" na nufin yadda mutane ke duban wani abu. AT: "gama ka ga ya kyautu ka yi wannan"
AT: "Ubana ya mallaka mani dukkan kome" ko "Ubana ya mika mini dukkan kome
Ma'anar mai yiwuwa na kamar haka 1) Allah Uba ya bayyana dukkan abubuwa game da kansa da mulkinsa ga Yesu ko 2) Allah ya mika dukkan iko ga Yesu.
Wannan lakabi ne mai muhimmanci na Allah da ke bayana dangantakan Allah da Yesu.
"Uban kaɗai ne ya san Ɗan"
Kalman nan "san" anan na nufin fiye da idan sani wani. Yana nufin sani wani na kwarai saboda dangantaka ta musamman da shi.
Yesu na duban kansa a matsayin na uku.
Wannan lakabi ne mai muhimmanci na Yesu, Ɗan Allah.
"Ɗan kaɗai ya san Uban"
Yesu ya yi magana game da mutanen da sun raunana cikin koƙarinsu su yi biyayya ga dukkan dokoki kamar dokokin kaya ne mai nauyi kuma mutane da shan wahalan ɗaukansu. AT: "wanda ya raunana daga koƙarin" ko "waɗanda suka raunana daga koƙarin yi matuƙar biyayya da dokokin"
"Zan bar ku ku huta daga wahala da nauyi"
Yesu yana kiran mutane su zo su zama almajiransa da masubin sa.
A nan "tawali'u" da "saukin halin zuciya" a takaice na nufin abu ɗaya. Yesu ya haɗa su don ya nanata cewa shi zai yi kirki fiye da shugabannen adini. AT: "Ni mai saukin kai ne da kuma tawali'u" ko "Ni mai matuƙar saukin kai ne"
A nan "zuciya" na nufin cikin mutum. Maganan nan "saukin halin zuciya" na nufin "kaskanci" AT: "Kaskanci"
kalman "rayuka" na nufin mutum gabaɗaya. AT: "za ku sami hutawa" ko "za ku iya hutawa"
Duk waɗannan maganganu na nufin abu ɗaya. Yesu na nanata cewa ya fi sauki a yi masa biyayya fiye da shari'ar Yahudawa. AT: "Gama abin da na sa a kanku, za ku iya ɗauka wa domin ba shi da nauyi.
Kalman "ba shi da nauyi" anan dabam ne da nauyi ba kuma duhu.
1 A wannan lokaci, Yesu ya tafi a ranar Asabaci, ya bi cikin gonar hatsi. Almajiransa na jin yunwa, sai suka fara zagar hatsi suna ci. 2 Amma da Farisawa suka gan su, sai su ka ce wa Yesu. "Duba, almajiranka su na yin abin da doka ta haramta a ranar Asabaci." 3 Amma Yesu ya ce masu, "Baku karanta abin da Dauda ya yi ba, lokacin da ya ke jin yunwa, tare da mazan da ke tare da shi? 4 Yadda ya shiga gidan Allah, ya ci gurasar alfarwa da doka ta hana shi ko mazan da ke tare da shi su ci, sai dai Firistoci ne kawai doka ta basu damar ci? 5 Sa'annan ba ku karanta cikin shari'a cewa, a ranar Asabaci, Firistoci da ke cikin haikali na sabawa ranar Asabaci, amma kamar ba su yi laifi ba? 6 Amma ina tabbatar maku da cewa, wani wanda ya fi haikali girma yana nan. 7 In da kun san ma'anar wannan 'Na fi son jinkai fiye da hadaya,' da baku shari'anta wa marar laifi ba. 8 Gama Dan mutum shine Ubangijin Asabaci." 9 Sa'annan Yesu ya bar wannan wuri, ya shiga majami'ar su. 10 Sai ga wani mutum wanda hannun sa ya shanye, sai Farisawa suka tambayi Yesu, cewa, "Doka ta halarta a yi warkarwa a ranar Asabaci?" Domin su zarge shi a kan zunubi. 11 Yesu ya ce masu, "Wanene a cikin ku, wanda idan ya na da tunkiya guda, sa'annan tunkiyar nan ta fada a rami mai zurfi a ranar Asabaci ba zai kamo ta ya fitar da ita ba? 12 Yaya za a kwatanta darajar mutum da tunkiya! Saboda haka ya halarta a yi alheri ranar Asabaci." 13 Sai Yesu ya ce wa mutumin nan "Mika hannun ka." Ya mike hannunsa, sai hannun nan ya dawo lafiyaye kamar dayan hannunsa. 14 Amma Farisawa su ka fita waje su ka fara mugun shiri domin sa. Su na neman hanyar da za su kashe shi. 15 Da Yesu ya fahimci wannan, sai ya janye kan sa daga nan. Mutane da dama su ka bi shi, ya warkar da su duka. 16 Ya dokace su da kada su bayyana shi ga kowa, 17 domin ya zama gaskiyar abin da aka fada ta wurin annabi Ishaya, cewa, 18 "Dubi, bawa na zababbe; kaunatacce na, wanda ya ke faranta mani raina sosai. Zan sa Ruhu na bisan sa, za ya furta hukunci zuwa al'ummai. 19 Ba za ya yi jayayya ko tada murya ba, babu wanda za ya ji muryar sa a karabku. 20 Ba zai karya kara da ya tankwashe ba; ba zai kashe fitilar da ta kusa mutuwa ba; sai ya kawo hukunci ga nasara. 21 Sa'annan al'ummai za su dogara a ga sunansa. 22 Sa'annan wani mutum, makaho ne, kurma kuma, aljannu kuma na cikinsa, an kawo shi wurin Yesu. Ya warkar da shi, ya sami ganin gari ya kuma yi magana. 23 Jama'a su ka yi mamaki kwarai, su na cewa, "Ko wannan ne Dan Dawuda?" 24 Amma da Farisawa su ka ji wannan al'ajibi, sai su ka ce, "Mutumin nan yana fitar da aljannu ta wurin Bahalzabuba sarkin aljannu ne." 25 Amma Yesu ya san tunanin su, sai ya ce. "Duk mulkin da ya rabu gaba da kan sa, ba zaya tsaya ba, duk wani birni da ya rabu ba zai tsaya ba, ko gida da ya tsage, za ya rushe. 26 Idan Shaidan ya fitar da Shaidan, ya rabu gaba da kansa. Yaya mulkin sa za ya tsaya? 27 Idan Ina fitar da aljannu da ikon Ba'alzabuba, ta wurin wa masu bin ku su ke fitar da su? Saboda haka, su za su shari'anta ku. 28 Amma idan ina fitar da aljannu da Ruhun Allah ne, hakika mulkin Allah ya zo gare ku. 29 Kuma ta yaya mutum za ya shiga gidan mai karfi ya kwashe masa kaya ba tare da ya fara daure shi ba? Sa'annan ne za ya iya satar masa kaya daga gidansa. 30 Wanda baya tare da ni yana gaba da ni ke nan, wanda kuma baya tarawa tare da ni, yana watsarwa ne. 31 Saboda haka ina ce maku, kowanne zunubi da sabo, za a gafarta wa mutum, amma sabon Ruhu Mai Tsarki, ba za a gafarta shi ba. 32 Duk wanda yayi batanci ga Dan Mutum, za a gafarta masa. Amma duk wanda yayi batanci game da Ruhu Mai Tsarki ba za a gafarta masa ba, a nan duniya da har abada. 33 Ko dai a mai da itace mai kyau 'ya'yansa kuma su yi kyau, ko a mai da itace marar kyau 'ya'yansa kuma marasa kyau, gama ana sanin itace ta wurin 'ya'yansa. 34 Ku 'ya'yan macizai, tun da ku miyagu ne, yaya za ku iya fadin abubuwa nagari? Gama daga cikar zuciya baki ke magana. 35 Mutumin kirki daga ajiyar zuciyarsa ya kan fitar da abubuwa masu kyau, mugun mutum kuma daga mummunar ajiyar zuciyarsa ya kan fitar da abubuwan mugunta. 36 Sa'annan ina ce maku a ranar shari'a, mutane za su bada lissafin abubuwan banza da su ka fadi. 37 Gama ta wurin maganganun ku, za a 'yantar da ku, ta wurin maganganun ku kuma za a kashe ku." 38 Sa'annan wadansu Malaman Attaura, da Farisawa suka amsa suka ce wa Yesu, "Mallam, muna so mu ga wata alama daga gare ka." 39 Amma Yesu ya amsa ya ce masu, "Mugun zamani da mazinaciyar tsara, su na bukutar alama. Amma babu alamar da za a ba su, sai dai alamar annabi Yunusa. 40 Gama yadda Yunusa ya yi kwana uku da dare uku a cikin babban kifi, haka ma Dan Mutum zaya yi kwana uku da dare uku a cikin zuciyar kasa. 41 Mutanen Nineba za su tsaya a ranar shari'a da wannan zamani sannan su kashe su. Domin sun tuba da suka ji wa'azin Yunusa, amma duba wanda ya fi Yunusa yana nan. 42 Sarauniyar Kudu za ta tashi da mutanen wannan zamani ta kuma kashe su. Ta zo daga karshen duniya domin ta ji hikimar Sulaimanu, kuma duba, wanda ya fi Sulaimanu yana nan. 43 Idan kazamin ruhu ya rabu da mutum, ya kan wuce ya nemi wuraren da ruwa yake domin ya huta, amma bai samu ba. 44 Sai ya ce, 'zan koma gidana inda na fito'. Bayan ya dawo, sai ya tarar da gidan nan an share shi ya zama da tsabta. 45 Sai ya koma ya kawo wadansu ruhohi guda bakwai, wadanda su ka fi shi mugunta, sa'annan dukan su su zo su zauna a nan. Sa'annan yanayin mutumin nan na karshe ya fi na farko muni. Haka zaya kasance ga wannan mugun zamani. 46 Sa'adda Yesu ya ke yi wa Jama'a jawabi, sai mahaifiyarsa da 'yan'uwansa su ka zo su ka tsaya a waje, suna neman su yi magana da shi. 47 Sai wani ya ce masa, "Duba, mahaifiyarka da 'yan'uwanka suna tsaye a waje, suna so su yi magana da kai". 48 Amma Yesu ya amsa ya ce wa shi wanda ya gaya masa, "Wacece mahaifiyata? Kuma su wanene 'yan'uwana?" 49 Sai ya mika hannu ya nuna almajiransa ya ce, "Duba, ga mahaifiyata da 'yan'uwana! 50 Gama duk wanda yake aikata nufin Ubana wanda ya ke cikin sama, shine dan'uwana, da 'yar'uwata da mahaifiyata."
Wannan farkon sashin labarin inda Matiyu ya bayana gãbã mutane domin aikin Yesu. Anan, Farisawa suna zargin almajiransa don suna tsine kwayar hatsi a ranar Asabar.
Wannan alama ce na sabuwar bangaren labarin. AT: "jim kaɗan"
wurin shukin hatsi. In ba a san alkama ba kuma kowa ya san "hatsi" to za ku iya amfani da "gonar tsire tsire da suke amfani da shi su yi gurasa"
Zagar hatsi a gonar wasu a ci ba a dubansa a matsayin sata. Tambayar ita ce ko mutum zai iya yin wannan abin da doka ta haramta a ranar Asabar.
"zagar wasu alkama suna ci" ko "zagar wasu hatsin suna ci"
Wannan na nufin saman alkama. Ta na rike hatsi da sun nuna ko iri.
Wannan ba ta nufin cewa dukkan Farisawan. AT: "wasu Farisiyawa"
Farisawan sun yi amfani da wannan kalman don su jawo hankalin mutane zuwa ga abin da almajiran suke yi.
Yesu ya amsa zargin da Farisiyawan.
"ga Farisawan"
Yesu ya yi amfani da tambaya don ya amsa zargin Farisawan. Yesu us kalubalance su su yi tunani game da ma'anar nassosin da suka karanta. AT: "Na san cewa kin karanta game da ... tare da shi"
ba bu haikali a zamanin sarki Dauda. AT: "alfarwa" ko "wurin yi wa Allah sujada"
Wannan gurasa ce mai tsarki da Firist ke ajiyewa a gaban Allah cikin alfarwa. AT: "gurasar da Firist ya ajiye a gaban Allah" ko "gurasa mai tsarki"
"mazan da ke tare da Dauda"
"amma, bisa ga doka, Firist zai iya ci"
Yesu ya yi amfani da tambaya don ya amsa zarginsa da Farisawa ke yi. Yesu ya kalubalance su, su yi tunani game da ma'anar abin da suka karanta a nassosin. AT: "Na tabbata kun karanta a cikin shariyar Musa cewa ... amma ba su da." ko "yakamata kun san cewa shariya ta koyar ... amma ba ku amince da laifinku."
"yi abin da za su iya yi a kowace ranar, a ranar Asabar"
"Allah ba zai hukunta su ba" ko "Allah ba ya duban su a matsayin masu laifi"
Wannan ya kara nanata abin da Yesu ya faɗa a gaba.
"wani wanda ya fi haikali muhimmanci." Yesu na nufin cewa shine wanda ya fi girma.
Yesu ya ɗauka daga nassi. AT: "Annabi Yusha'u ya rubuta wannan a dă: 'jinkai nake biɗa ba hadaya ba.' Da a ce kun fahimci ma'anar wannan, da baku shara'anta marasa laifi ba"
A cikin shariyar Musa, Allah ya umurci Isra'ilawa su mika hadaya. Wannan na nufin cewa Allah ya fi duban jinkai a matsayin mafi muhimmancin fiye da hadayu.
Kalman "nake" na nufin Allah.
AT: "waɗanda ba su da laifi"
Yesu na nufin kansa ne.
"mai mulkin Asabaci" ko "sa dokoki game da abin da mutane za su iya yi a ranar Asabar"
"Yesu ya bar gonar hatsin" ko "Sai yesu ya tafi"
Ma'ana mai yiwuwa 1) kalman nan "su" na nufin Yahudawan wannan gari. AT: "majami'an" ko 2) kalman nan "su" na nufin Farisawan da Yesu ya yi magana da su da sauran Yahudawan da suka zo garin. Kalman nan "su" baya nufin cewa majami'an na Farisawa ne. AT: "majami'an da suka shiga"
Kalman "sai ga" jawo hankalin mu zuwa ga sabon mutum a cikin labarin. Mai yiwuwa harshen ku na da wata hanyan yin wannan.
"mutum wanda hannunsa a gurgunce"
"Farisawan suna so su zargi Yesu a kan zunubi, sai suka tambaye shi, "ya kyautu a yi warkarwa a ranar Asabar?"
"Bisa ga shariyar Musa, a iya warkar da wani a ranar Asabar"
Ba wai kawai suna so su zarge Yesu a gaban mutane ba. Farisawan suna so Yesu ya ba su amsar da bai yi daidai da shariyar Musa ba don su kai shi gaban alkali nan kuma su dora masa laifin karye doka.
Yesu ya yi amfani da tambaya don ya bada amsa ga Farisawan. Ya kalubalance su su yi tunani game da irin aiki da suke yi a ranar Asabar. AT: "Kowannen ku, In a ce kuna da tunkiya ɗaya ... zai kama tinkiyan ya fitar da ita."
Maganan nan "yaya za a" na kara nanata maganan ne. AT: "Lallai hakika, mutum ya fi tunkiya daraja!" ko "Yi tunani game da muhimmancin mutum fiye da tunkiya"
"waɗanda suka yi ayuka nagari suna biyayya da dokar ranar Asabar"
AT: "Sai Yesu ya umurce mutumin ya mika hannunsa"
"mutumin da ke da shanyayyen hannu"
"Rike hannunka"
"Mutumin ya mika"
AT: "ya warke" ko "ya zama lafiyayye kuma"
"shiri su yi wa Yesu lahani"
"na tattauna yadda za su yi su kashe Yesu"
"Yesu na sane da abin da Farisiyawan na shirin yi , sai ya"
"bar wurin" ko "bar"
"kada ya gaya wa wani game da shi"
Maganan nan "domin ya zama gaskiyar" ana iya juya shi a farkon jimlar. AT: "kada ya sa wasu su san shi. wannan don a cika abin da"
AT: "Abin da Allah ya faɗa tun dă ta wurin annabi Ishaya"
"Duba" ko kassa kunne" ko "kassa kunne ga abin da zan faɗa maku"
Duk aukuwar wannan kalman na nufin Allah. Ishaya faɗi abin da Allah ya gaya masa.
"shi ƙaunatacce na ne, kuma ina farinciki da shi"
A nan "rai" na nufin mutum gabaɗayansa. AT: wanda nake farinciki da shi"
Hanyar da bawan Allah zai faɗa wa al'ummai cewa akwai hukunci. Ana iya bayana a fili cewa Allah shine wanda zai kawo hukunci, ana iya bayana "hukunci" a matsayin "abin da ke daidai." AT: "zai shaida wa al'ummai cewa Allah zai yi masu abin da ke daidai"
A nan rashin jin muryar na wakilcin rashin magana da karfi. AT: "ba zai yi magana da karfi ba"
Duk aukuwar waɗannnan kalmomin na nufin zaɓaɓɓen bawan Allah.
Wannan na nufin "a fili." AT: "a birane da garuruwa"
Duk magana biyu nan na nufin abu ɗaya. Suna kuma nanata cewa bawan Allah zai zama mai saukin kai da alheri. "karya kara da ya tanƙwashe" da "kusa mutuwa" na nufin mutane marasa karfin da an yi masu rauni. idan wannan na rikitar da ku, za ku iya juya zahirin ma'anan. AT: "zai yi kirki ga mutane marasa karfi, zai kuma zama mai saukin kai ga waɗanda aka yi wa rauni"
"tsiren da ya lalace"
"ba zai hana wata wuta ci ba"
Wannan na nufin fitilar da ta mutu an bar hayakin ne kaɗai.
Ana iya juya wanna cikin sabuwar jimla: "... Wannan shine abin da zai yi har"
Kai wani ga nasara na nufin a sa shi ya yi nasara. Sa hukunci ta yi nasara na nufin daidai abubuwa da sun lalace. AT: "ya na daidai kowane abu"
A nan "suna" na nufin mutum gabakiɗaya. AT: "cikin sa"
AT: "Sai wani ya kawo wa Yesu wani mutum wanda makaho ne kuma kurma ne domin aljannu na shugabncinsa"
"wani wanda baya gani bai iya magana ba kuma"
Dukkan mutanen da suka gan lokacin da Yesu ya warkar da mutumin sun yi mamaki ƙwarai da gaske"
Wannan lakabi ne na Almasihu ko Mai Ceto.
A nan na nufin "daga zuriyan"
Wannan na nufin al'ajibin na warkar da makaho, kurma, da mutum mai ajan.
AT: "Wannan mutum ya iya fid a ajan saboda shi bawan Ba'alzabul"
Farisiyawan sun ƙi kiran Yesu da sunansa don su nuna cewa sun ƙi.
"shugaban aljannu"
Yesu ya yi amfani da karin magana don ya amsa wa Farisiyawan. Maganganun nan biyu na nufin abu ɗaya ne. Sun nanata cewa zai zama da ma'ana ba Ba'alzabul ya yi amfani da ikonsa ya yi yaki da ajannu.
A nan "mulki" na nufin waɗanda ke zaman a mulkin. AT: "mulkin ba zai jima ba in har mutanen na yaki tsakaninsu"
A nan "birni" na nufin mutane dake zama a wurin, "gida" kuma na nufin iyali. "rabu" na nufin mutanen na fada da juna. AT: "yana rushe birni ko iyali in mutanen na fada da juna"
Yin amfani da Shaiɗan na biyun na nufin ajannu da ke bautawa Shaiɗan. AT: "Idan Shaiɗan ya găba da aljannunsa"
Duka biyun suna nufin mutum ɗaya.
Yesu ya yi amfani da tambaya don ya nuna wa Farisawan cewa abin da suke faɗi ba shi da ma'ana. AT: "Idan Shaiɗan ya rabu găba da kansa, mulkinsa ba zai tsaya ba!" ko "Idan Shaiɗan na yaki da aljannunsa, mulkinsa ba zai jima ba!"
Yesu ya yi amfani da wani tambaya don ya kalubalanci Farisawa. AT: "to sai ku ce masu bin ma na fitar da ajannu ta wurin ikon Ba'alzabul. Amma kun san cewa wannan ba gaskiya ba ne."
Yesu yana magana da Farisawan. Kalmomin nan "'ya'yan ku" na nufin masubinsu. Wannan wata hanya ce da aka saba amfani da ita sa'ad da ake nufin masubin malamai ko kuwa shugabanne. AT: "masubin ku"
"domin masubin ku na fitar da aljannu ta wurin ikon Allah, sun nuna cewa ba ku yi daidai game da ni ba."
A nan "idan" ba ta nufin cewa Yesu na shakkan yadda yake cire Aljannu. Anan Yesu ya yi amfani da kalman nan don ya gabatar da gaskiyar maganarsa. AT: "Amma domin ina"
"hakika mulkin Allah ya zo tsakanin ku." Anan "mulkin" na nufin mulkin Allah a matsayin sarki. AT: "wannan na nufin Allah ya kafa mulkinsa a tsakanin ku"
A nan "ku" na nufin mutanen Isra'ila
Yesu ya yi amfani da misali don ya cigaba da ba wa Farisawan amsa. Yesu na nufin cewa zai iya cire ajannu saboda ya fi Shaɗan Iko.
Yesu ya yi amfani da tambaya don ya koya wa Farisawan da kuma taron. AT: "Babu wanda zai iya shiga ... ba tare da ya fara ɗaure mutum mai karfin ba" ko "In wani yana so ya shiga ... dole ne ya fara ɗaure mutumin nan mai karfi."
"ba tare da ya fara mulkin mutum mai ƙarfin ba"
"Sa'annan zai yi sata" ko "to zai iya sata"
"wanda ba ya goyon baya na" ko "wanda ba ya aiki tare da ni"
"na hamayya da ni" ko "aiki găba da ni"
Yesu ya yi amfani da karin magana da ke nufin mutane na tattara garkin tumaki zuwa ga makiyayi ko kuwa suna sa su su yi nesa da makiyayin. Yesu yana nufin cewa mutum na koƙarin sa mutane su zama almajiran Yesu ko yana sa mutane su ƙi Yesu.
Yesu na magana ne da Farisiyawa, yana kuma koyawa taron.
AT: "Allah zai gafarta kowane zunubi da mutane suka yi da kowane mugun abu da sun faɗa" ko "Allah zai gafarta wa kowane mutum da ya yi zunubi ko faɗa mugun abubuwa"
AT: "Allah ba zai yafe wa mutumin da ya faɗi mugun abubuwa game da Ruhu Mai Tsarki ba"
Anan "kalma" na nufin abin da mutum ya faɗa. AT: "In wani mutum ya faɗi wani mugun abu game da Ɗan Mutum"
Yesu yana magana ne game da kansa.
AT: "Allah zai gafarta wa mutumin wannan"
AT: "Allah ba zai gafarta wa mutumin nan ba"
A nan "wannan duniya" da "wanda ke zuwa" na nufin rayuwa ta yanzu da nan gaba. AT: "a wannan rayuwa ko kuwa rayuwa a nan gaba" ko "yanzu ko har abada"
Ma'ana mai yiwuwa suna kamar haka 1) "in kun sa itace ta yi kyau, to 'ya'yan ta ma sai ta yi kyau, un kuma kun sa itace ta zama mara kyau to 'ya'yanta ma sai ta zama mara kyau" ko 2) "in kun dubi itace a matsayin mai kyau, yana yiwuwa saboda 'ya'yan ta masu kyau ne, in kuwa kun dubi itace a matsayin mara kyau, to mai yiwuwa saboda 'ya'yan ta mara kyau ne." Wannan karin magana ne. Mutanen da za su yi amfani da gaskiyar ta don sani yadda za su san ko mutum nagari ne ko mugu.
"lafiyayye ... mai cuta"
"'ya'ya" anan na nufin ayyukan mutum. AT: "mutane suna sanin ko itace mai kyau ne ko mara kyau ta wurin duban 'ya'yan ta" ko "mutane sun san ko mutum nagari ne ko mugu ta wurin duban sakamakon ayyukan wannan mutum"
Anan "'ya'yan" na nufin " samu halayyan." Macizai anan na nufin macizai masu dafi kuma mugaye, macizai kuma na wakilkcin mugu. Dubi yadda kuka juya magana makamanci haka cikin [Matiyu 3:7]
Wannan na nufin Farisiyawa.
Yesu ya yi amfani da tambaya don ya sauta wa Farisiyawan. AT: "ba za ku iya faɗi abubuwa nagari ba." ko "kun iya faɗi miyagun abubuwa ne kawai."
A nan "zuciya" na nufin tunanin zuciyar mutum. Anan "baki" na nufin mutum gabakiɗayansa. AT: "abin da mutum ya faɗa da bakinsa na bayyana abin da ke zuciyarsa"
Yesu yana magana game da "zuciya" kamar wata bokiti ne da mutum ya cika ta da abubuwa masu kyau ko mummuna. Wannan magana ce da ke nufin abin da mutum ya faɗa na bayyana yadda mutumin yake. In kuna so ku iya amfani da wannan siffar, to ku dubi UDB. Kuna kuma iya juya zahirin ma'anan wannan. AT: "Mutum dake nagari zai yi maganan abubuwa masu kyau, mugun mutum kuwa zai yi maganan miyagun abubuwa"
"Allah zai tambaye mutane game da" ko "Lalle ne mutane su bayana wa Allah"
A nan "kalma" na nufin abin da wani ya faɗa. AT: "kowane abin cutaswa da suka faɗa"
AT: "Allah zai kuɓutar da ku ... Allah zai hukunta ka"
"muna buƙata"
Za ku iya bayyana a fili dalilin da ya sa suna so su ga alama. AT: "mu ga alama daga gare da ta tabbatar cewa abin da ka faɗa gaskiya ne"
Yesu na magana da mutanen zamaninsa. AT: "Ku muguwar zamani da mazinaciyar tsara wanda ke neman alama a gare ni ... za a ba ku"
A nan "mazinaciyar" na nufin mutanen da ba su da aminci a gaban Allah. AT: "tsara marasa aminci" ko "tsara marasa bin Allah"
Yesu ba zai nuna masu wata alama ba domin kodashike ya riga ya yi mu'ujiza masu yawa duk da haka sun ƙi su gaskanta da shi. AT: "ba zan ba ta wata alama ba" ko "Allah ba zai ba ku wata alama ba"
"sai dai irin alama da Allah ya ba wa annabi Yunusa"
A nan "kwana" da "dare" na nufin sa'a 24. AT: "kwanaki uku"
"'yan kasar Nineba"
"sa'ad da Allah zai shara'anta mutane"
Wannan na nufin mutane da ke rayuwa a lokacin da Yesu na wa'azi.
Ma'ana mai yiwuwa suna kamar haka 1) "kayas" anan na nufin zargi. AT: " za si kuma zargi wannan tsara" ko 2) Allah zai kayas da wannan tsara domin ba su tuba kamar yadda mutanen Nineba suka tuba ba. AT: "Allah kuma zai kayas da wannan tsara"
"duba." Wannan na nanata abin da Yesu ya faɗa a nan gaba.
"wani wanda ya fi muhimmanci"
Yesu na magana game da kansa.
Za ku iya bayana a fili abun da Yesu ke nufi a maganarsa. AT: "fiye da Yunusa na nan, duk da haka ba ku tuba ba, wannan ita ce dalilin da Allah zai kayar da ku"
Wannan na nufin Sarauniya Sheba. Sheba wata kasa ce a kudunci Isra'ila.
za ta tsaya a ranar shari'a"
Wannan na nufin mutanen da ke rayuwa a lokacin da Yesu ke wa'azi.
Dubi yadda ka juya magana makamancin haka cikin [Matiyu 12:41]. Ma'ana mai yiwuwa suna kamar haka 1) "kayas" anan na nufin zargi. AT: " za si kuma zargi wannan tsara" ko 2) Allah zai kayas da wannan tsara domin ba su kassa kunne ga hikima kamar yadda Sarauniyar Kudu t ayi ba. AT: "Allah kuma zai kayas da wannan tsara"
A nan "karshen duniya" na nufin "nesa". AT: "Ta zo daga wuri mai nisa"
Wannan magana ta bayana dalilin da Sarauniyar Kudu ta kayas da mutane a zamanin Yesu. AT: "Gama ta zo"
Za ku iya bayana abin da maganar Yesu ke nufin a fili. AT: " fi Sulemanu yana nan, duk da haka ba ku kassa kunne ba. Shi ya sa Allah zai kayas da ku"
Yesu ya bada wannan misalin don ya yi wa mutane kashedi game da hasarin rashin bada gaskiya a gare shi.
"wuraren da sun bushe" ko "wuraren da mutane ba sa zama"
A nan "ba" na nufin hutu.
AT: "Don haka, baƙin aljan ya shirya ya koma gidan da ya fito"
Wannan wata karin magana ne na mutumin da baƙin aljan ke rayuwa a dă. AT: "wurin da na bari"
AT: "baƙin aljan ya tarar wani ya share gidan ya kuma addana ta"
A nan kuma "gida" na nufin mutum wanda baƙin aljan ke rayuwa a dă. Anan "share shi ya zama da tsabta" na nufin cewa ba wani wanda ke rayuwa a ciki. Yesu yana nufin cewa a sa'ad da baƙin aljan ya bar mutum, lalle ne mutumin ya gayaci Ruhu Mai Tsarki ya yi rayuwa cikin sa ko kuwa aljanun ya dawo.
Wannan na nufin cewa idan mutanen zamani Yesu ba su bada gaskiya a gare shi su kuma zama almajiransa ba, za su samu kansu a mummunan yanayi fiye da yanayin su na dă kafin ya zo.
Maryamu ce, Uwar Yesu a jiki.
Waɗannan mai yiwuwa wasu 'ya'ya ne da Maryamu ta haifa, amma yana iya yiwuwa wannan kalma "'yan'uwa" anan na nufin ɗan'uwa Yesu.
"so su yi magana"
AT: "Wani ya gaya wa Yesu cewa uwa tasa da 'yan'uwansa na waje kuma suna so su yi magana da shi"
Bayanin saƙon da mutumin ya gaya wa Yesu an fahimice ta filla-filla ba a kuwa maimiata ta anan ba. AT: "wanda ya gaya wa Yesu cewa uwa tasa da 'yan'uwansa sun so su yi magana da shi"
Yesu ya yi amfani da waɗannan tambayoyin don ya koyar mutanen. AT: "Zan gaya maku waɗanda suke uwa ta da 'yan'uwan na"
Wannan na nufin almajiran Yesu iyalin Yesu ne a ruhaniya. Wannan ya fi muhimmanci fiye da zama cikin iyalinsa a jiki.
...
Wannan lakabi ne ma muhimmancin na Allah.
Wannan na nufin cewa duk waɗanda ke biyayya ga Allah su 'yan iyali Yesu ne a ruhaniya. Wannan ya fi muhimmanci fiye da zama cikin iyalinsa a jiki.
1 A waccan rana Yesu ya fito daga gida ya zauna a gefen teku. 2 Taro mai yawan gaske kuwa suka kewaye shi, sai ya shiga cikin kwalekwale ya zauna. Dukan taron kuwa na tsaye a bakin tekun. 3 Sai Yesu ya fada masu abubuwa da yawa cikin misalai. Ya ce, "Wani mai shuka, ya tafi yayi shuka. 4 Da yayi shukar, wadansu irin suka fadi a kan hanya, sai tsunsaye suka zo suka cinye su. 5 Wadansu irin kuwa suka fadi a kan duwatsu, wurin da babu kasa. Nan da nan sai suka tsira, domin kasar babu zurfi. 6 Amma da rana ta taso, sai suka yankwane domin ba su yi saiwa ba, suka kuwa bushe suka zube. 7 Wasu irin kuwa suka fada a cikin kayayuwa. Kayayuwan kuwa suka shake su. 8 Wasu irin kuwa suka fada a wuri mai kyau suka ba da tsaba, wani ya ba da dari, wasu sitin, wasu kuma talatin. 9 Duk mai kunnen ji, bari ya ji. 10 Almajiran suka zo suka ce ma Yesu, "Don me ka ke yi wa taron magana da misali?" 11 Yesu ya amsa ya ce masu, "An baku 'yanci ku fahimci asiran mulkin sama, amma gare su ba a bayar ba. 12 Domin wanda yake da shi, za a kara masa, zai kuma samu dayawan gaske. Amma duk wanda ba shi da shi, sai a dauke har ma abin da yake dashi. 13 Saboda haka na yi masu magana cikin misalai, amma ko da ya ke sun gani, duk da haka ba su gani ba. Kuma ko da yake sun ji, hakika ba su ji ba, balle ma su fahimta. 14 A gare su ne annabcin Ishaya ya cika, wanda yake cewa, "Game da sauraro zaku saurara, amma ba za ku fahimta ba. Game da gani kuma za ku kalla, amma ba za ku gane ba. 15 Domin zuciyar mutanen nan ta duhunta, sun taurare ga saurare, kuma sun rufe idanunsu domin kada su gani da idanunsu, ko kuwa su ji da kunnuwansu, ko kuwa su fahimta da zukatansu, saboda su juyo kuma in warkar da su'. 16 Amma idanunku masu albarka ne, domin sun gani, haka ma kunnuwanku, domin sun ji. 17 Hakika ina gaya muku, annabawa da mutane dayawa masu aldalci sun yi marmarin ganin abin da kuka gani, amma ba su sami ganin su ba. Sun yi marmarin jin abin da kuka ji, ba su kuwa ji su ba. 18 Ku saurari misalin nan na mai shuka. 19 Idan wani ya ji maganar mulkin sama amma bai fahimce ta ba, sai mugun nan ya zo ya kwace abinda aka shuka a zuciyarsa. Wannan shine irin da aka shuka a kan hanya. 20 Shi wanda aka shuka akan duwatsu, shine wanda ya ji maganar ya kuma karbe ta da murna nan da nan. 21 Duk da haka, bai yi karfi cikin ta ba kuma nan ba da dadaiwa ba. Da wahala da tsanani suka taso saboda maganar, sai ya yi tuntube nan da nan. 22 Shi wanda aka shuka a cikin kayayuwa wannan shine wanda ya ji maganar, amma dawainiyar duniya da kuma yaudarar dukiya suka shake maganar, sai ya kasa ba da 'ya'ya. 23 Shi wanda aka shuka a kasa mai kyau, wannan shine wanda ya ji maganar, ya kuma fahimce ta. Wannan shine wanda ba da 'ya'ya da gaske; wadansu ribi dari, wadansu sittin, wasu kuma talatin." 24 Yesu ya sake ba su wani misali, yana cewa "Za a kwatanta mulkin sama da wani mutum wanda ya shuka iri mai kyau a gona. 25 Amma da mutane suka yi barci, magabcin sa ya zo ya shuka ciyayi a cikin alkamar, ya kuwa yi tafiyarsa. 26 Sa'adda suka yi toho suka kuma ba da tsaba, sai ciyayin suka bayyana. 27 Bayin mai gonar kuwa suka zo suka ce masa, maigida, ashe ba iri mai kyau ka shuka a gonarka ba? ya ya aka yi ta kasance da ciyayi? 28 Ya ce masu, "Magabci ne ya yi wannan". Sai bayin suka ce masa, 'kana so mu je mu tuge su ne?' 29 Mai gonar ya ce, 'A'a, kada a garin tuge ciyayin, ku tuge tare da alkamar. 30 Bari dukan su su girma tare har lokacin girbi, a lokacin girbin zan gaya wa masu girbin, "Ku tuge ciyayin da farko a daura su dami dami sai a kona su, amma a tara alkamar a kai rumbunana.'" 31 Sai Yesu ya sake yin magana da su cikin misalai, yana cewa "Za a kwatanta mulkin sama da kwayar mustad, wanda wani mutum ya shuka a lambunsa. 32 Wannan iri shine mafi kankanta cikin dukan iri. Amma bayan ya yi girma, sai ya fi dukan ganyaye dake lambun. Ya zama itace, har ma tsuntsayen sama su yi sheka a rassansa." 33 Yesu ya sake fada masu wani misali. "Za a kwatanta mulkin sama da yisti da mace takan dauka ta kwaba gari da shi mudu uku har sai ya yi kumburi." 34 Duk wadannan abubuwa Yesu ya fada wa taron cikin misalai. Babu abinda ya fada masu da ba a cikin misali ba. 35 Wannan ya kasance ne domin abinda annabin ya fada ya zama gaskiya, da ya ce, "Zan buda bakina da misali. In fadi abubuwan da ke boye tun daga halittar duniya." 36 Sai Yesu ya bar taron ya shiga cikin gida. Amajiransa suka zo wurin sa suka ce, "Ka fasarta mana misalan nan a kan ciyayin da ke gonar" 37 Yesu ya amsa kuma ya ce, "Shi wanda ya shuka iri mai kyau Dan Mutum ne. 38 Gonar kuwa duniya ce; iri mai kyau kuma sune 'ya'yan mulkin. Ciyayin kuma sune 'ya'yan mugun, 39 magabcin da ya shuka su kuma shaidan ne. Girbin shine karshen duniya, kuma masu girbin sune mala'iku. 40 Saboda haka, kamar yadda aka tara ciyayin aka kona su da wuta, haka ma zai faru a karshen duniya. 41 Dan Mutum zai aiki mala'ikunsa, kuma su tara dukan abubuwan da ke sa zunubi daga cikin mulkinsa, da kuma wadanda su ka yi aikin mugunta. 42 Za su jefa su cikin korama ta wuta, inda za a yi kuka da cizon hakora. 43 Sa'an nan ne mutane masu adalci za su haskaka kamar rana a mulkin Ubansu. Bari mai kunnen ji, ya ji. 44 Mulkin sama kamar dukiya ce da ke boye a gona. Mutum ya samu sai ya boye ta, ya tafi cikin murna, ya sayar da mallakarsa kuma ya sayi filin. 45 Haka ma za a kwatanta mulkin sama da wani attajiri mai neman Lu'ulu'ai masu daraja. 46 Da ya sami lu'ulu'u daya mai darajar gaske, ya je ya sayar da dukan mallakarsa ya kuma saye shi. 47 Haka kuma, za a kwatanta mulkin sama da taru da aka jefa cikin teku, ya kuwa tara hallitu iri-iri. 48 Da ya cika, sai masuntan suka jawo shi bakin tekun. Sai suka zauna suka tara kyawawan abubuwan a taska, amma munanan abubuwan, suka watsar da su. 49 Haka zai kasance a karshen duniya. Mala'iku za su zo su ware miyagu daga cikin masu adalci. 50 Za su jefa su cikin korama ta wuta, inda za a yi kuka da cizon hakora. 51 Kun fahimci dukan wadannan abubuwa? Amajiran suka ce da shi, "I". 52 Sai Yesu ya ce masu, "Saboda haka kowane malamin attaura da ya zama almajirin mulkin sama, yana kamar mutum mai gida wanda ya zaro tsoho da sobon abu daga taskarsa." 53 Daga nan, sa'adda Yesu ya kammala ba da wadanan misalai, sai ya tafi ya bar wurin. 54 Sai Yesu ya shiga yankinsa ya koyar da mutane a masujadarsu. Saboda haka suka yi mamaki suna cewa, "Daga ina wannan mutumin ya sami hikimarsa da al'ajibai? 55 Wannan mutumin ba dan masassakin nan ba ne? Ba kuma sunan mahaifiyarsa Maryamu ba? Ba Kuma 'yan'uwansa sune, Yakubu da Yusufu da Saminu da kuma Yahuza ba? 56 Ba 'yan'uwansa mata na tare da mu ba? To daga ina wannan mutumin ya sami dukan wadannnan abubuwa? 57 Suka bata rai saboda shi. Amma Yesu ya ce masu, "Ai annabi bai rasa daraja sai dai ko a garinsa da kuma cikin iyalinsa. 58 Kuma bai yi al'ajibai dayawa a can ba saboda rashin bangaskiyarsu.
Wannan farko ne a bangaren labarin wanda Yesu ya fara koya wa taron ta wurin amfani da misali game da mulkin sama.
Waɗannan sun faru ne a rana ɗaya da waɗanda ke a sura da ke a baya.
Ba a faɗa ko a gidan wa Yesu ke zama ba.
Na nufin cewa ya zauna don ya koyar da mutanen.
Na nufin cewa Yesu ya shiga cikin kwalekwale domin zai zama da sauki ya koyar mutanen.
Wannan mai yiwuwa wani kwalkwale da ke a bude, na itace kuma wanda ake kaman kifi.
Yesu ya bayana mulkin sama ta wurin ba da misali game da wani mutum da ke sukin iri.
...
"wa mutanen cikin taron"
"Kassa kunne." Wannan kalma na jan hankali zuwa ga abin da za a faɗa nan gaba. AT: "Kassa kunne ga abin da zan faɗa maku"
"manumi ya tafi gona don ya yafa iri"
"a yayinda manumin na cikin yafa iri"
Wabbab ba nufin "hanya" da ke gefen gonar. kasar ta yi tauri domin mutane suna tafiya a kai.
"cinye dukka irin"
Wannan wuri ne cike da duwatsu. kasa kuwa kaɗan ne a saman duwatsun.
"Irin nan da nan suka tsira suka yi girma"
AT: "rana ta sa shukin sun yankwane, sun yi zafin kuma"
"shukin ta bushe ta kuma mutu"
"faɗa cikin wurin da ƙaya ke girma"
"shaƙe sabbin da suka toho." Yi amfani da kalman da ke nuna yadda ciyayi ke hana tsire-tsire girma da kyau.
"bada iri da yawa" ko "bada 'ya'ya"
kalmomin nan "iri" "amfani" da "amfanin gona" an fahimce su ne daga magana da ke a baya. Ana iya bayana wannan a fili. AT: "wasu irin sun ba da amfani dari dari bisa ga yawan amfanin gona, wasu irin sun bada amfani sittin sittin bisa ga amfanin gona, wasu irin kuma sun bada talatin talin bisa ga yawan amfani"
"100 ... 60 ... 30"
Wannan wata hanya ce da ake nufin kowa da ke a wurin wanda ke jin abin da Yesu ke faɗa. Dubi yadda ka juya wannan cikin [Matiyu 11: 15] AT: "Duk wanda zai iya ji na"
A nan "kassa kunne" na nufin sa hankalin ga abin da ake faɗa. Dubi yadda ka juya wannan cikin [Matiyu 11: 15]. AT: "sa hankalin ga abin da nake faɗa"
Ana iya bayana abin nufin a fili. AT: "Allah ya ba ku 'yancin fahimtar asiran mulkin sama, amma Allah bai ba wa waɗannan mutane ba" ko "Allah ya sa ku ku iya fahimtar asiran mulkin sama, amma ba sa waɗannan mutane su fahimta ba"
Kalman nan "ku" na nufin almajiran.
A nan "mulkin sama" na nufin mulkin Allah. "mulkin sama" ta auku a littafin Matiyu ne kaɗai. In mai yiwuwa ne, ku yi iyakacin koƙarin ku ku juya shi yadda ta ke. AT: "asirai game da Allahnmu a cikin sama da mulkin sa"
"duk wand ke da fahimta" ko "duk wanda ya karɓi abin da na koyar"
AT: "Allah zai kara masa fahimta"
"duk wanda ba shi da fahimta" ko "duk wanda bai karɓi abin da na koyar ba"
AT: "Allah zai karɓi abin da yake da shi"
Duk aukuwar "su" na nufin mutanen taron.
Yesu ya nanata wa almajiransa cewa taron sun ƙi su fahimci gaskiyar Allah.
Ma'ana mai yiwuwa suna kamar haka 1) wannan na nufin sun ga abin da Yesu ya yi. AT: "ko da ya ke sun ga abin da na yi" ko 2) wannan na nufin sun iya gani. AT: "ko da ya ke sun iya ganin"
A nan "gani" na nufin fahimta. AT: "ba su fahimta ba"
Ma'ana mai yiwuwa suna kamar haka 1) wannan na nufin cewa suna ji abin da Yesu ya koyar. AT: "Ko da ya ke sun ji abin da na faɗa" ko 2) wannan na nufin sun iya ji. AT: "ko da ya ke sun iya jin"
A nan "ji" na nufin kassa kunne da kyau. AT: "ba su kassa kunne da kyau ba" ko "ba su ba da hankalin su ba"
AT: "Suna cika abin da Allah ya faɗa tun dă ta wurin annabi Ishaya"
Wannan annabci ne daga annabi Ishaya da aka ambato game da rashin bada gaskiya na mutanen zamaninsa. Yesu ya yi amfani da wannan don ya bayana yadda taron da ke kassa kunne a gare shi suke. Wannan magana na nanata cewa mutanen sun ƙi sun fahimci gaskiyar Allah.
"Za ku ji abubuwa, amma ba za ku fahimce su ba." Za ka iya bayana a fili abin da mutanen za su ji. AT: "Za ku ji abin da Allah ya ce ta wurin annabawa amma ba za ku fahimci gaskiyar ma'anan ta ba"
Za ka iya bayana a fili abin da mutanen za su gani. AT: "za ku ga abin da Allah ya yi ta wurin annabawan, amma ba za ku fahimta ba"
Cikin 13:15 Allah ya kamanta mutane Isra'ila kamar suna da wata cuta ne cikin jiki da ke sa su su kăsa iya koya, gani, da ji. Allah yana so su zo gare shi don ya warkar da su. Wannan na bayana yanayi na ruhaniyan mutanen. Ta na nufin mutanen sun taurare sun kuma ƙi su sami fahimta daga gaskiyar Allah. In za su karɓi gaskiyar, to za su tuba, Allah kuma zai yafe masu, zai kuma marabce su a matsayin mutanensa. Idan ma'anan na a fili, to a yi amfani da karin magana cikin juyin ku.
Anan "zuciya" na nufin tunani. AT: "tunani waɗannan mutanen ba ta saurin koyo"
Su ba kurma ba ne a jiki. Anan "wuyan ji" na nufin sun ƙi su kassa kunne su koya gaskiyar Allah. AT: "sun ƙi su yi amfani da kunnuwan su su kassa kunne" (Dubi:
Ba su rufe idanun a zahiri ba. Wannan na nufin cewa su ƙi su fahimta. AT: " sun ƙi su yi amfani da idanun su don su gani"
"domin kada su iya gani da idanunsu, su ji da kunnuwansu, ko kuwa su fahimta da zuciyarsu, kuma saboda haka su juyo kuma"
A nan "zukata" na nufin tunanin mutanen. AT: "fahimta daga tunanin su"
"juyo wurina" ko "tuba"
"in warkar da su." Wannan na nufin Allah zai warkar da su a cikin ruhaniya ta wurin yafe masu zunubansu ya kuma karɓe su a matsayin mutanen. AT: "in warkar da su kuma"
Maganganun na biyu na nufin abu ɗaya. Yesu ya nanata cewa sun faranta wa Allah rai domin sun bada gasikiya ga abin da Yesu ya faɗa da aikata.
A nan "idanu" na nufin mutum gabaɗayansa. AT: "Ku masu albarka ne domin idanun ku sun iya ganin"
Duk aukuwar wannan kalma na nufin almajiran ne.
A nan "kunnuwa" na nufin mutum gabaɗayansa. Za ka iya sa a fili zancen da aka fahimta anan. AT: "ku masu albarka ne domin kunnuwanku sun iya ji"
"Gaskiya ina gaya maku." Wannan na kara nanata abin da Yesu ya faɗa a nan gaba.
Kuna iya bayana abin da suka gani a fili. AT: "abubuwan da kun ga na yi"
Kuna iya bayana abin da suka ji a fili. AT: "abubuwan da ku ka ji na faɗa"
"sakon game da mulkin Allah a matsayin sarki"
Yesu ya yi magana game da Shaiɗan ya sa mutum ya manta abin da ya ji sai ka ce Shaiɗan tsuntsune da ke tsine iri daga ƙasa. AT: "Mugun ya sa shi ya manta da sakon da ya ji daidai kamar yadda tsuntsun ke tsine iri daga ƙasa"
Wanna na nufin Shaiɗan.
A yi ƙoƙari a yi amfani da kalman da ke nufin kwace wani abu daga wurin wani mai shi.
AT: "sakon da Allah ya shuka a zuciyarsa" ko "sakon da ya ji"
A nan "zuciya" na nufin tunanin mai sauraro.
"Wannan shine abin da irin da ya fadi a gegen hanya yake nufi" ko "Hanyar da an shuka irin na a maɗaɗɗin mutumin"
Maganan nan "abin da aka shuka" na nufin iri da ya făɗi. AT: "Irin da ya făɗi a duwastsu"
"Duwatsun da aka yi shuki na wakilcin" ko "Duwatsun da irin ya făɗi na wakilcin"
A misalin, irin na nufin maganar.
Wannan na nufin sakon Allah. AT: "sakon" ko "Koyaswar Allah"
An yi maganar gaskantawa da maganar kamar karɓan ta. AT: "gaskanta da farin ciki"
duk da haka jijiyoyin sa ba su yi nisa ba kuma suna jimawa na dan lokacin kaɗan ne. "Jijiya na nufin abin da ke sa mutum ya cigaba da bada gsakiya ga sakon Allah. AT: "Amma kamar shukin da jijiyoyin sa ba su yi nisa ba, yana jimawa na dan lokacin kaɗan ne"
A nan "tuntunɓe" na nufin ƙi gaskantawa. AT: "nan da nan ya faɗi" ko "nan da nan sai ya ƙi bada gaskiya ga sakon"
Wannan na nufin irin da an shuka ko kuwa ta faɗi. AT: "Irin da aka shuka" ko "Irin da ta faɗi"
"filin da akwai ƙaya, inda aka shuka irin"
"wannan na wakilcin mutumin"
Yesu yana magana game da dawainiyar duniya da jarabar dukiya a
"abubuwa da mutanen wannan duniya ke damuwa game da su"
Yesu ya yi bayani akan "dukiya" kamar dukiya mutum ne wanda zai iya yauɗarar wani. Wannan na nufin cewa mutane suna tunanin cewa samun kudi za ta sa su farin ciki, amma ba za ta sa su farin ciki ba. AT: "ƙaunar kuɗi"
An yi maganar mutmin kamar shi shuki. Rashin bada 'ya'ya na nufin rashin yin amfani. AT: "zama mara bada amfani" ko " ba ya yin abin da Allah yake so"
"Ƙasa mai kyau da aka shuka irin"
An yi maganar mutumin sai ka ce shuki. AT: "Kamar shuki da bata da cuta da ke bada amfanin gona, yana bada 'ya'ya"
Mangana nan "fiya da wanda aka shuka" an fahimce ta bisa ga waɗannan lambobin. Dubi yadda ka juya wannan cikin [Matiyu 13:8] AT: "Wasu mutane sun bada amfani fiye da abin da aka shuka sau 100 wasu sau 60, wasu kuma sau 30"
Kada a daidaita mulkin sama da mutum, amma sai dai mulkin sama na kamar yanayin da aka bayana a misalin.
A nan "mulkin sama" na nufin mulkin Allah a matsayin sarki. "An yi amfani da "mulkin sama" a Matiyu ne kaɗai. In mai yiwuwa ne, ku yi amfani da "sama" a juyin ku. AT: "Sa'ad da Allahnmu na sama ya bayana kansa a matsayin sarki, zai zama kamar"
"irin abinci mai kyau" ko "irin hatsi mai kyau." Mai yiwuwa masu sauraro suna tunanin cewa Yesu na magana game da alkama.
"magabcin sa ya zo gonar"
Waɗannan ciyayin suna kamar wata shuki ne da za a iya ci, a sa'ad da bai yi girma ba, amma hatsi su guba ce. AT: "iri mara kyau" ko "irin ciyayi"
Sa'ad da irin alkaman ta toho" ko "Sa'ad da shuki ta yi girma"
"bada tsaba" ko "bada tsaban alkama"
Sa'annan mutane za su iya ganin cewa lalle akwai ciyayi a gonar"
Wannan mutum ɖaya ne da wanda ya shuka iri mai kyau a gonarsa.
Barorin sun yi amfani da tambaya don su nanata yadda sun ji mamaki. AT: "ka shuka iri mai kyau a gonar ka!"
Mai yiwuwa mai gonar ya sa barorinsa ne sun shuka irin. AT: "ashe ba mu shuka"
"Mai gonar ya ce wa barorin"
Kalman nan "mu" na nufin barorin.
"Mai gonar ya ce wa barorinsa"
AT: "Zan gaya wa masu girbin su tara ciyayin da farko su ɗaure su dami dami su kona su, sai kuma su tara alkaman a cikin rumbu na"
ginin da ana iya amfani da shi a ajiye hatsi
wata ƙanƙanin iri da ke girma ya zama babbar itace
Ga masu sauraro na farko, iri mustad ita ce mafi ƙanƙanta cikin iri da suka sani.
"Amma bayan shukin ta girma"
"ta yi babba fiye da"
Itacen mustad na iya girma daga mita 2 zuwa 4 a tsayi.
"tsuntsaye"
Mulkin na kamar yisti, amma yaduwar mulkin na kamar yaduwar yisti.
Sai a ce "auwu mai yawa na gari" ko kuwa a yi amfani da kalman da ake amfani da shi a al'adan ku na auna gari mai yawa.
Abin nufin shine yisti da auwu uku na gari an yi kullun shi don a yi burodi.
Jimla biyun na nufin abu ɗaya. An haɗa su don a nanata cewa Yesu ya koyawa taron da misalai ne kaɗai.
Wannan na nufin abin da Yesu ya koyar da farko a [Matiyu 13:1]
"ba gaya masu komai ba sai dai ta wurin misalai." AT: "duk abin da ya koya masu ya faɗa cikin misalai ne"
AT: "Abinda Allah ya gaya wa ɗaya daga cikin annabawan ya rubuta tun dã zai zama gaskiya"
"sa'ad da annabin ya ce"
Wannan na nufin a yi magana. AT: "zan yi magana"
AT: "abubuwan da Allah ya ɓoye"
"tun daga farkon halittar duniya" ko "tun da Allah ya halici duniya"
"shiga cikin gida" ko "shiga cikin gidan da yake zama"
"Wanda ya shika iri mai kyau" ko "Mai shukin iri mai kyau"
Yesu na nufin shi da kansa.
Karin maganan nan "'ya'yan" na nufin waɗanda ke na mulkin ko suna da hali kamar na wani ko wani abu. AT: "mutanen da ke na mulkin"
A nan "mulki" na nufin Allah a matsayin sarki. AT: "na Allah"
Karin maganan nan "'ya'yan" na nufin waɗanda ke na mugun ko suna da hali kamar na wani ko wani abu. AT: "mutanen da ke na mugun"
"mugun wanda ya shuka ciyayi"
AT: "Saboda haka, kamar yadda mutane suna tara ciyayi su kona da wuta"
A nan Yesu na magana game da kansa. AT: "Ni Ɗan Mutum, zan aiko da mala'ikuna"
"waɗanda ba su bin doka" ko "mutane masu mugunta"
Wannan na nufin jahannama. In ba a san "korama" ba, to, ana iya amfani da "wuri mai zafi da ke da murfi " AT: "tafki ta wuta a ruruwa"
"Cizon haƙora" anan alama ce da ke wakilcin matuƙar bakinciki da wahala. Dubi yadda ka juya wannan cikin [Matiyu 8:12]. AT: "kuka suna nuna cewa lallai suna shan matuƙar wahala "
In ba a fahimci wannan a harshen ku ba, kana iya amfani da: "da saukin gani kamar rana."
Wannan lakani mai muhimmanci na Allah.
AT: "dukiya ce da wani ya ɓoye a gona"
abu mai daraja ko kuwa tarin abubuwa.
"rufe shi"
Abin nufin anan shine mutumin ya sayi filin don abin da aka ɓoye ya zama nasa.
Abin nufin shine mutumin da neman lu'ulu'ai masu daraja don ya saya.
mai ciniki ko 'yan sari wanda saya kaya yawanci lokatai dagar wurare masu nisa
"lu'ulu'ai" na da santsi, na da tauri, na walkiya kuma, fari ne ko kuma kamar dutsen ado mai haske wanda ke cikin teku ana kuma sayan shi da tsada kamar wani dutse mai daraja ko kuwa ana maida shi kamar kayan ado masu daraja. AT: "lu'ulu'ai mai tsabta" ko "lu'ulu'ai masu kyau"
Mulkin ba kamar tarun ba ne, amma mulkin na jawo kowane irin mutane kamar yadda taru ke kama kowane irin kifi.
AT: "kamar taru ne da masunta suka jefa a cikin teku"
"an wurga cikin teku"
"kama kowane iri kifi"
"jawo tarun suza bakin tekun" ko "jawo gaɓan teku"
"masu kyau"
"munanan kifin" ko "kifin da ba za a iya ci ba"
"za su fito" ko "za su fita" ko "za su zo daga sama"
AT: "mayagun mutane daga cikin mutane masu adalci"
"mala'iku za su jefa mugayen mutanen"
AT: "Yesu ya tambaya su ya ce in da sun fahimci duk wannan, sai suka ce sun fahimta."
A nan "mulkin sama" na nufin mulkin Allah a matsayin sarki. Maganan nan "mulkin sama" an yi amfani da shine a littafin Matthew ne kaɗai. In ma yiwuwa ne a yi "amfani" da juyinku. AT: "sun koyi gaskiya game da Allah na sama, wanda shine sarki" ko "ya mika kansa don Allah ya yi mulkinsa"
Yesu ya bada wani misali kuma. Ya kwatanta malaman attauran da sun san nassosin da Musa da annabawa sun rubuta kuma wanda sun karɓi koyaswar Yesu da magidanta wanda ya yi amfani da tsoho da kuma sabon taska.
Wannan magan na kai labarin daga koyaswar Yesu zuwa ga abin da ya faru nan gaba. AT: "Sai" ko "Bayan"
"birninsa." Wannan na nufin birnin Nazarat inda Yesu ya yi girma.
Kalman "su" na nufin mutanen yankin.
...
Mutanen sun gaskantan cewa Yesu shi kamar sauran mutane yake. Sun yi amfani da wannan tambayan don su nuna yadda suka ji mamaki cewa yana da hikima har ya iya yin aikin al'ajibi. AT: "Ta yaya mutum kamar wannan zai zama da hikima har ya yi manyan abin al'ajibi?" ko "Bakon abu ne cewa ya iya magana da hikima da kuma aikata abin al'ajibi!"
Taron sun yi amfani da wannan tambayar don su nuna cewa lalle sun san ko wanene Yesu, shi kuwa mutum na kamar mu. AT: "Shi ɗan masassaki ne. Mun san mahaifiyarsa Maryamu, da 'ya'uwansa Yakubu, Yusufu, Saminu da kuma Yahuza. Kuma duk 'yan'uwansa mata na tare da mu"
Masassaki mutum ne wanda ke yin abubuwa da katako ko dutse. In ba a san "masassaki" ba do za a iya amfani da "magina".
Taron sun yi amfani da wannan tambayan don su nuna fahimtarsu cewa lalle Yesu ya samin iyawarsa daga wanin wuri. Mai yiwuwa suna nuna shakkar su cewa ya sami wannan iya daga wurin Allah. AT: "Lalle iyawarsa na yin waɗannan abubuwa ya sami ta daga wani wuri!" ko "Ba mu san inda ya sami waɗannan iyawar ba!"
AT: "Mutanen garin Yesu sun yi fushi da shi" ko "Mutanen sun ƙi Yesu"
AT: "Annabi na samu daraja a ko'ina" ko "Mutane a ko'ina na daraja annabi"
"a yankin sa" ko "a garinsa"
"cikin gidansa"
"Yesu bai yi ala'jibai dayawa a garinsa ba"
1 A lokacin nan ne, Hiridus mai mulki ya ji labarin Yesu. 2 Ya ce wa barorinsa, "Wannan Yahaya mai baftisma ne; ya tashi daga matattu. Saboda haka wadannan ikoki na aiki a cikinsa". 3 Domin Hiridus ya kama Yahaya, ya daure shi, kuma ya jefa shi a kurkuku saboda Hirudiya, matar dan'uwansa Filibus. 4 Ya ce masa, "Bai kamata ka dauke ta a matsayin matarka ba." 5 Da Hirudus ya kashe shi, amma yana tsoron jama'a, domin sun dauke shi a matsayin annabi. 6 Amma da ranar bikin haihuwar Hirudus ta kewayo, diyar Hirudiya tayi rawa a lokacin har ta burge Hirudus. 7 Sai ya yi mata alkawari har da rantsuwa cewa ta roki komenene ta ke so, zai ba ta. 8 Bayan ta amshi umurni daga wurin mahaifiyarta, ta ce, "Ka bani kan Yahaya mai baptisma a kan tire. 9 Sarki ya husata da rokonta, amma domin rantsuwar da ya yi kuma domin mutanen da ke a wurin bukin tare da shi, sai ya umurta a yi haka. 10 Ya aika aka yanke kan Yahaya acikin kurkuku. 11 Sai aka kawo kansa bisa tire, aka mika wa yarinyar, ta kuwa kai wa mahaifiyarta. 12 Sai almajiransa suka zo, su ka dauki gawar su ka je su ka yi jana'iza. Bayan haka, su ka je su ka fada wa Yesu. 13 Sa'adda da Yesu ya ji haka, ya fita daga cikin kwale-kwale zuwa wani kebabben wuri. Da taron suka ji haka, suka bi shi da kafa daga biranen. 14 Sai Yesu ya zo gabansu, ya kuma ga babban taron. Ya tausaya masu ya kuwa warkar da marasa lafiya dake cikinsu. 15 Da maraice ya yi, almajiransa su ka zo su ka ce masa, "Wannan wuri jeji ne, dare kuwa ya riga ya yi. Ka sallami taron domin su je cikin kauyukan nan, su sayo wa kansu abinci." 16 Amma Yesu ya ce masu, "Babu amfanin tafiyar su, ku basu abin da za su ci." 17 Suka ce masa, "Muna da gurasa guda biyar da kifi biyu ne kawai." 18 Yesu ya ce, "Ku kawo mani su." 19 Sai Yesu ya umarci taron su zauna akan ciyawa. Ya dauki gurasa biyar da kifi biyun. Ya dubi sama, ya sa albarka ya gutsuttsura ya kuma ba almajiran. Almajiran suka ba taron. 20 Dukansu suka ci suka koshi. Sai suka dauki gutsattsarin gurasa da kifin, kwanduna goma sha biyu cike. 21 Wadanda su ka ci kuwa kimanin maza dubu biyar ne, ban da mata da yara. 22 Nan take sai ya sa almajiran suka shiga kwale-kwalen su haye zuwa dayan gefen kafin shi, domin ya sallami taron. 23 Bayan ya sallami taron sun tafi, sai ya haura kan dutse domin yayi addu'a. Da dare yayi, yana can shi kadai. 24 Amma yanzu fa kwale-kwalen na tsakiyar tekun, kuma da wuyar sarrafawa saboda rakuman ruwa da iska na gaba da su. 25 Da asuba (wajen karfe uku na dare) Yesu ya nufo su yana tafiya akan teku. 26 Da almajiran suka ganshi yana tafiya akan tekun, sai suka firgita suna cewa, "Fatalwa ce," suka yi kururuwa cikin tsoro. 27 Amma Yesu yayi magana da su nan da nan yace, "Ku yi karfin hali! Ni ne! Kada ku ji tsoro." 28 Bitrus ya amsa masa cewa, "Ubangiji, idan kai ne, ka umarce ni in zo wurin ka bisa ruwan." 29 Yesu yace, "Zo" Sai Bitrus ya fita daga jirgin yana tafiya akan ruwan zuwa wurin Yesu. 30 Amma da Bitrus ya ga iska, sai ya tsorata. Yayin da ya fara nutsewa, sai ya tada murya ya ce, "Ubangiji, ka cece ni!" 31 Nan take Yesu ya mika hannunsa, ya kama Bitrus ya ce masa, "Kai mai karancin bangaskiya, meyasa ka yi shakka?" 32 Bayan da Yesu da Bitrus suka shiga cikin kwale-kwalen, sai iska ta daina kadawa. 33 Sai almajiran dake cikin kwale-kwalen su ka yi wa Yesu sujada suna cewa, "Hakika kai Dan Allah ne." 34 Da suka haye, sun iso kasar Janisarata. 35 Da mutanen wurin suka gane Yesu, sai suka aika da sako zuwa dukan yankin, kuma suka kawo masa dukan marasa lafiya. 36 Suka roke shi don su taba gezar rigarsa, kuma dukan wadanda suka taba shi sun warke.
Waɗannan ayoyi suna bayana yadda Hiridus ya yi, da ya ji labari game da Yesu. Wannan abun ya faru ne bayan wasu lokatai da suka wuce..
" A lokacin da suka wuce" ko "Da Yesu yake bishara a Galili"
"ya ji labari game da Yesu" ko "ya ji sunan da Yesu yayi"
"Hiridus ya ce"
Kalmomin nan "daga mattatu" na magana akan dukan mutanen da suka mutu na cikin karkashin kasa. Tashiwa daga mattatu na magana akan zama rayyeye kuma.
Wasu Yahudawa a lokacin can sun yadda cewa iɗan mutum ya dawo daga mattatu zai samu ikoki ya yi abubuwan al'ajibi.
A nan marubucin ya fara fada yadda Hiridus ya kashe Yahaya mai Baftisma. Waɗannan abubuwan sun faru a wasu lokatai kafin abun da ya faru a ayoyin da suka wuce.
Iɗan akawai bukata, za ka iya mika yadda abubuwan suka faru a 14:3-4, yadda take a UDB
Wannan na faɗi cewa Hiridus yayi haka ne, domin ya umurce wasu ne suyi mashi. AT: "Hiridus ya umurce sojojin sa su kamo Yahaya mai Baftisma, su ɗaure shi, su kuma jefa shi a kurkuku"
Filibus dan'uwan Hiridus ne. Hiridus ya ɗauki matar Filibus ta zama matar sa.
Iɗan ya zama dole, za'a iya fadin wannan maganan a wani juyi. AT: "Domin Yahaya ya fada wa Hiridus cewa bai kama Hiridus ya ɗauki Hirudiya a matsayin matar sa ba."
"Domin Yahaya ya cigaba da fada wa Hiridus"
Philibus yana nan a raye da Hiridus ya aure Hirudiya.
"Hiridus ya tsorata"
"sun ɗauka Yahaya"
AT: "a tsakanin baƙi da suka je bukin aihuwar"
AT: "Bayan da mahaifuwarta ta umurce ta"
"zuga" ko "gaya"
" 'yar Hirudiya ta ce wa Hiridus"
babban faranti
AT: " Roƙon da tayi ya saka Sarki bakin ciki sosai"
"Sarki Hiridus"
AT: "ya umurce mutanen sa su yi abin da ta faɗa"
AT: "wani ya kawo ƙansa a bisa tire, aka mika wa 'yarinyar"
Yi amfani da kalman wa 'ya, 'yarinya marasa aure.
"almajaren Yahaya"
"gangar jikin"
Za 'a iya bayyana ma'anar gabadaya a filli. AT: "almajaren Yahaya suka je suka kuma gaya wa Yesu abun da ya faru da Yahaya mai Baftisma"
An yi amfani da kalman nan domin a saka alamar burki acikin ainihin labarin. Anan, Mattiyu ya fara maganar sabuwar sashi a labarin.
"ji abun da ya faru da Yahaya mai Baftisma" ko "ji labari game da Yahaya"
"ya tafi" ko "ya bar wurin taron." Ana zaton cewa almajaren Yesu sun tafi tare da shi. AT: Yesu da almajarensa suka tafi"
"daga wancan wurin"
"Da taron suka ji inda Yesu ya je" ko "Da taron suka ji cewa ya tafi"
"taron jama'a" ko "babban taron jama'a"
Wannan na nufin cewa mutanen da suke cikin taron suna tafiya ne.
" Da Yesu ya je gaba, ya ga babban taro"
" almajaren Yesu suka je wurinsa"
"Ba llale ba ne mutanen da suke cikin taron"
Kalman nan "Ku" Jam'i ne, yana nufin almajaren ne.
"Almajaren suka ce wa Yesu"
Gurasa ɗunkulen ƙullu ne da aka shirya ta a wata tsifa aka kuma gasa ta.
"Ku kawo mini gurasan da kuma ƙifin"
"kwanta." Za ka iya yin amfani da wannan kalman tawurin nuna yadda mutanen kabilar ka suke cin abinci.
"Ya rike a hannayensa." Bai sato su ya yi ba.
" ya yage gurasar"
"gurasa" ko "gabadayar gurasar"
AT1): "Yayen da yake kallon sama" ko 2)"Bayan da ya kalla sama."
AT: "har sun koshi" ko "har suka daina jin yunwa"
"almajaren suka tattara" ko "wasu mutanen suka tattara"
"kwanduna 12 cike"
"Waɗanda suka ci gurasar da kuma ƙifin"
"maza 5,000"
"da Yesu ya gama ciyer da dukan mutanen, sai ya"
"har kurewar yammaci" ko "har guri tayi duhu"
"har ma almajaren basu iya tuka ƙwaleƙwalen ba saboda gaggarumin raƙumen ruwan"
Da asuba tsakanin ƙarfe uku na safiya da kuma rana. "dai kafin yammaci ta gabato"
"tafiya a bisa ruwa"
"suka ji tsoro sosai"
ruhun da ya rigaya ya bar gangan jikin mutum da ya mutu
"Bitrus ya amsa wa Yesu
Anan "gan iskan" na nufin yana sane da iskan. AT: "Da Bitrus ya ga iskan da ke koran raƙuman ruwan gaba da baya" ko "da ya gane karfin iskan"
"Kai da kake da ƙarancin bangaskiya." Yesu ya faɗa wa Bitrus haka domin Bitrus ya ji tsoro. AT: "Don me ka ke da ƙarancin bangaskiya haka!"
Yesu ya yi amfani da tambaya domin ya faɗa wa Bitrus kada yayi shakka. Za ka iya bayyana a fili dalilin da Bitrus zai yi shakka ba. AT: "bai kamata kayi shakka ba domin zan iya tsare ku daga nitsewa ba."
Wannan laƙabi ne mai muhinminci sosana Yesu da yake bayyana ɗangantakansa da Allah. (Dubi: )
"Da Yesu da kuma almajaren sa suka haye tekun"
Wannan ƙaramar gari ce da take...................................................................
"mazajen da suke wancan yankin suka aiko da sako"
"Mutane mara lafiya suka roƙe shi"
"tufafin sa" ko "abin da ya saka"
AT: "suka samu lafiya"
1 Sai wadansu Farisawa da malamai suka zo wurin Yesu daga Urushalima. Su ka ce, 2 "Meyasa almajiranka suke karya al'adar dattawa? Don ba su wanke hannayen su kafin su ci abinci." 3 Yesu ya amsa masu ya ce, "Kuma don me ku ke karya dokar Allah saboda al'adunku? 4 Domin Allah ya ce, 'Ka girmama mahaifinka da mahaifiyarka; 'Shi wanda ya yi muguwar magana ga mahaifinsa ko mahaifiyarsa, lallai zai mutu. 5 Amma kun ce, "Duk wanda ya ce wa mahaifinsa ko mahaifiyarsa, "Kowanne taimako da za ka samu daga gare ni yanzu baiko ne ga Allah,'" 6 wannan mutum ba ya bukatar ya girmama mahaifinsa. Ta wannan hanya kun maida maganar Allah wofi saboda al'adunku. 7 Ku munafukai, daidai ne Ishaya ya yi annabci akan ku da ya ce, 8 " Wadannan mutane girmama ni da baki kawai suke yi, amma zukatansu nesa suke da ni. 9 Suna mani sujada a banza, domin suna koyar da dokokin mutane a matsayin rukunansu." 10 Sai ya kira taron mutane zuwa gare shi ya ce masu, "Ku saurara ku fahimta, 11 ba abin da ke shiga baki ke kazantar da mutum ba. Sai dai, abin da ke fitowa daga baki, wannan shi ya ke kazantar da mutum." 12 Sai al'majiran suka zo suka ce masa, "Ka san Farisawa ba su ji dadi ba da suka ji maganan nan?" 13 Yesu ya amsa ya ce, "Kowace shuka wadda ba Ubana na sama ya shuka ba za a tuge ta. 14 Ku kyale su kawai, su makafin jagora ne. In makaho ya ja wa wani makaho gora dukan su za su fada rami." 15 Bitrus ya amsa ya ce wa Yesu, "Ka bayyana wannan misali a garemu," 16 Yesu ya ce, "Ku ma har yanzu ba ku da fahimta? 17 Ko baku gani ba duk abin da ke shiga baki zuwa ciki ta haka yake fita zuwa salga? 18 Amma abubuwan da ke fita daga baki suna fitowa ne daga zuciya. Su ne abubuwan da ke kazantar da mutum. 19 Domin daga zuciya mugayen tunani suke fitowa, kisan kai, zina, fasikanci, sata, shaidar zur, da zage-zage. 20 Wadannan su ne abubuwan da ke kazantar da mutum. Amma ci da rashin wanke hannu baya kazantar da mutum." 21 Sai Yesu ya tafi daga nan ya nufi yankin biranen Taya da Sidon. 22 Sai wata mace Bakan'aniya ta zo daga wannan yanki. Ta daga murya ta ce," Ka yi mani jinkai, Ubangiji, Dan Dauda; 'yata tana cikin bakar azaba da aljani." 23 Amma Yesu bai ce mata kome ba. Almajiransa suka zo suka roke shi, suna cewa, "Ka sallame ta, domin tana bin mu da ihu." 24 Amma Yesu ya amsa ya ce, "Ba a aike ni gun kowa ba sai dai ga batattun tumakin gidan Isra'ila." 25 Amma ta zo ta durkusa a gabansa, tana cewa, "Ubangiji ka taimake ni." 26 Ya amsa ya ce, "Ba daidai bane a dauki gurasar yara a jefa wa kananan karnuka. 27 Ta ce, "I, Ubangiji, amma ko kananan karnuka suna cin barbashin da ke fadowa daga teburin maigida." 28 Sai Yesu ya amsa ya ce mata, "Mace, bangaskiyarki tana da girma. Bari ya zamar maki yadda ki ke so." 'Yarta ta warke a lokacin. 29 Yesu ya bar wurin ya tafi kusa da tekun Galili. Sai ya hau tudu ya zauna a can. 30 Taro mai yawa suka zo gunsa. Suka kawo masa guragu, makafi, bebaye da nakasassun mutane da yawa, da wadansu marasa lafiya. Suka kawo su gaban Yesu, sai ya warkar da su. 31 Don haka mutane da yawa suka yi mamaki a lokacin da suka ga bebaye suna magana, nakasassu sun warke, guragu suna tafiya, makafi suna gani. Sai suka daukaka Allah na Isra'ila. 32 Yesu ya kira almajiransa zuwa gun sa sai ya ce, "Ina jin tausayin taron, sun kasance tare da ni kwana uku ke nan kuma ba su da abin da za su ci. Bana so in sallame su ba tare da sun ci abinci ba, domin kada su suma a hanya." 33 Almajiran suka ce masa, "A ina zamu sami isasshiyar gurasa a wannan wuri da babu kowa har ta ishi babban taron nan." 34 Yesu ya ce masu, "Gurasa nawa ku ke da ita?" Suka ce, "Bakwai da 'yan kifi marasa yawa." 35 Sai Yesu ya umarci taron su zauna a kasa. 36 Ya dauki gurasar nan bakwai da kifin, bayan ya yi godiya, ya kakkarya gurasar ya bada ita ga almajiran Sai almajiran suka ba taron. 37 Jama'a duka suka ci suka koshi. Suka tattara gutsattsarin abincin da ya rage, kwando bakwai cike. 38 Wadanda suka ci su dubu hudu ne maza, banda mata da yara. 39 Sai Yesu ya sallami taron ya shiga cikin jirgin ruwa ya tafi yankin Magadan.
Wannan wurin ya canza zuwa abin da ya faru a sashin suran da suka wuce. Anan Yesu ya amsa game da mummunan ra'ayin farisawan.
Farisiyawa da kuma Mallamen attaura suna amfani da wannan tambayan don su zarge Yesu da almajaren sa. AT: "Almajaren ka ba suwa biyyaya ga dokokin da kaƙanen mu suka bamu."
Wannan ba iri ɗaya bane da dokan Musa. Wannan na kai mu zuwa ga koyaswan da suka zo daga baya da kuma fasarar doka da shugabanen addini suka bayas bayan Musa.
Wannan wankin, ba na hannaye kawai ba. Wannan na nufin bukin wanki bisa ga al'adun dattawa. AT: "basu wanke hannayen su tsap ba"
Yesu ya amsa da tambaya domin ya zargi abin da shugabanen addini suke yi. AT: " Kuma na gani cewa kun ki ku yi biyyaya ga umurnin Allah domin ku iya bin abin da kakannen ku suka koyas maku!"
Yesu ya cigaba da amsa wa farisawa
hakika mutanen za su halaka shi
AT: "Amma kuna koyas da cewa mutum bashi da bukata ya girmama iyayensa ta wurin basu abin da zai taimake su idan mutmin ya gaya wa iyayensa cewa ya riga ya bada shi a matsayin kyauta wa Allah"
Anan "ku" jam'i ne kuma na nufin Farisawa da mallaman attaura.
Ya nuna da cewa "ubansa" na nufi "iyensa." Wannan yana nufi da cewa shugabannen adini sun koyas da cewa mutum bashi da bukatan nuna girmamawa ga iyayensa ta wurin kulawa da su.
"kun mai da al'adunku mafi muhinminci fiye da umurnin Allah"
"Ishaya ya faɗi gaskiya game da ku a wannan anabcin"
Ana nufin cewa Ishaya ya na faɗin abin da Allah ya gaya mashi ne. AT: "da ya faɗa abin da Allah ya ce"
A nan "baki" na nufin magana ne. AT: "Waɗannan mutane sun faɗi abubuwa masu kyau game da ni"
Duk abubuwan da suka faru a maganan ya shafi Allah.
A nan "zuciya" na nufin tunani ko yadda mutum yake ji. Wannan maganan hanya ce da za'a iya cewa, da gaske ne mutane basu ba da kan su ga Allah ba. AT: "amma ba so na da gaske suke ba"
"Sujadarsu a banza ne gare ni" ko "Nuna wa suke yi wai suna mani sujada"
"dokan da mutane suka ƙera"
Yesu yana nanata muhinmincin abun yake ƙoƙarin faɗa. Za'a iya bayyana nufin bayanin nan a fili. AT: "Ku saurara da kyau ga abun da zan ce domin ku fahimce manufan ta"
Yesu yana kwatanta abin da mutum ke ci da abin da yake faɗi. Yesu na nufin cewa Allah ya fi kula da abin da mutum yake faɗi fiye da abin da yake ci.
AT: "Farisawan sun yi fushi da wannan kalman" Farisawan basu ji daɗi da wannan maganan ba"
Wannan ƙarin magana ne. Yesu yana nufin cewa Farisawan ba na Allah ba ne, saboda haka Allah zai cire su.
Wannan laƙani ne mai muhinminci sosai ga Allah wanda yake bayyana dangantakan saƙanin Allah da Yesu.
AT: "Uba na zai tuge ta" ko "zai tuge kasan" ko "zai cire"
Kalman nan "su" na nufin Farisawan ne.
Yesu yayi amfani da wata kalma domin ya yi bayani game da Farisawa. Yesu na nufin cewa Farisawan basu fahimce umurnin Allah ba ko kuma yadda zasu faranta masa rai.
"wa mu almajaren"
Yesu yayi amfani da tambaya domin ya sauta wa almajaren domin basu fahimce misalin ba. Haka kuma, kalman nan "ku" ana nanata ta. Yesu ma bai yarda cewa almajaren basu fahimce shi ba. AT: "ina yanke buri na a gare ku almajare na, har yenzu baku fahimce abun da na koyas ba!"
Yesu yayi amfani da tambaya domin ya sauta wa almajaren game da rashin fahimtan misalin sa. "haƙika kun fahimta ... zuwa salga"
"shiga zuwa ciki"
Wannan kalma ce mai ladabi da ake nufin inda mutane na binne mattacen gangan jiki.
Wannan na nufin abin da mutum yake faɗa. AT: "kalmomin da mutum yake faɗa"
A nan "zuciya" na nufin zuciyar mutum ko cikin mutum. AT: "daga cikin mutum" ko "daga zuciyar mutum"
aikata kisa ga mutum mara laifi
Bisa ga al'adun dattawan, da farko wannan na nufin mutum ya ci kafin bukin wanke hannun. AT: "ci kafin mutum ya wanke hannu"
Ana nufin cewa almajaren sun tafi tare da Yesu. AT: "Yesu da almajarensa sun bar wurin" (Dubi:
Kalman nan "Sai" na jawo hankalin mu zuwa sabon mutum a cikin labarin. Za ka iya nemi hanyar yin haka da harshen ka. AT: "Akwai wata mace Baƙan'aniya wanda ta zo"
"wata mace wanda ta zo daga wancan yankin mutanen da ake kiransu Baƙa'nai......... "Ƙasan Kan'anam ba ta nan a yanzu. Tana cikin taron mutanen da suka yi rayuwa kusa da garin Tyre da Sidon.
Kalman nan na nufin cewa tana roƙon Yesu ya warkas da 'yar ta"
Yesu ba ainihin ɗan Dauda ba ne, haka kuma za'a iya juya wannan a matsayin "Zuriyar Dauda." Haƙannan kuma "Ɗan Dauda" laƙabi ne na mai Ceto, mai yiwuwa matan ta kiran Yesu da laƙabin sa.
AT: "Aljani na mummunar mulki ga 'ya ta" ko "yata tana cikin bakar azaba da aljani."
Anan "kalma" na nufin abun da mutum ke faɗi ne. AT: "bai faɗi komai ba"
AT: "Allah bai aike ni gun kowa ba"
Wannan ƙarin magana ce da ta ke kwatanta gabadayar jihar Isra'ila da tumakin da ya raɓa hanya da makiyayinsa. AT: [10:6]
"Baƙa'aniyar macen ta zo"
Wannan ya nuna cewa matar ta ƙaskantar da kanta a gaban Yesu.
Yesu ya amsa wa matar da ƙarin magana. Tushin ma'anan nan shine ba daidai bane a ɗauki abun da ke na Ba-yahuɗe a ba wanda shi ba Ba-yahuɗe ba.
A nan "gurasa" na nufin abinci ne. AT: "abincin yara"
Yahudawa suna ɗaukan karnuka a matsayin kazamtattcen dabba ne. Anan amfani da hoton bayanin nan wa waɗanda su ba Yahudawa ba ne.
Amsar matar yayi iri ɗaya ne da kwatancin da Yesu yayi amfani da shi a ƙarin maganan da ya fada. Tana ma'anar waɗanda ba su Yahuɗawa ba su yi koƙarin su samu kiman abubuwa masu kyau da Yahudawa suna banza da ita.
AT: [Matta 15:26]
AT: "Zan yi"
Wannan ƙarin magana ne. AT: "A daidai lokacin" ko "Nan da nan"
AT: "Yesu ya warkas da 'yar ta" ko " 'yarta ta warke"
"waɗanda ba suwa iya tafiya, waɗanda ba suwa iya gani, waɗanda ba suwa iya magana, da waɗanda hannayensu ko kafafunsu basuwa aiki"
Haka kuma wasu mara lifiya ko guragun mutane basu iya tashiwa ba, da abokanayen su suka kawo su a wurin Yesu, sun ajiye su a kasa a gaban shi. AT: "Taron suka ajiye mutane mara lafiyan a kasa a gaban Yesu"
AT: "guragun suka warke"
AT: "guragun mutane ... nakassasun mutane ... maƙafin mutane"
"ba tare da cin abinci ba domin zasu iya suma a hanya"
Almajaren suka yi amfani da tambaya don su fada cewa babu inda zasu samu abinci wa taron. AT: "Babu wuri kusa inda zamu iya samun isheshen gurasa wa irin wannan babban taron."
AT: "Gurasa guda bakwai da kuma kiman kananan ƙifaye"
Yi amfani da kalman kabilar ka domin nuna yadda mutane ke cin abinci a lokacin da babu tabur, ko ta wurin zama ko kwance.
" Yesu ya rike gurasa guda biyer da kuma ƙifin a hannayensa"
"ya yago gurasar"
"ya ba da gurasan da kuma ƙifin"
"almajaren suka tattara" ko "wasu mutane suka tattara"
"Mutanen da suka ci"
"maza 4,000"
"yankin"
Wasu lokaci ana kiran yankin " Magdala."
1 Sai Farisawa da Sadukiyawa suka zo su gwada shi suka roke shi ya nuna masu alama daga sama. 2 Amma ya amsa ya ce masu, "Lokacin da yamma ta yi, sai ku ce, 'Za a yi yanayi mai kyau, domin sama ta yi ja,' 3 Kuma da safe ku ce, 'Zai zama yanayi mara kyau a yau, domin sama ta yi ja ta kuma gama gari, kun san yadda za ku bayyana kammanin sararin sama, amma ba ku iya bayyana alamun lokaci ba. 4 Mugun zamani, maciya amana suna neman alama, amma babu wata alama da za a nuna sai ta Yunusa." Daga nan sai Yesu ya tafi. 5 Almajiran suka zo daga wancan gefe, amma sun manta su dauki gurasa, 6 Yesu ya ce masu, "Ku kula ku kuma mai da hankali da yisti na Farisawa da Sadukiyawa." 7 Sai almajiran suka fara magana da junansu suka ce, "Ko saboda bamu kawo gurasa bane." 8 Yesu yana sane da wannan sai ya ce, "Ku masu karancin bangaskiya, don me ku ke magana a tsakaninku cewa ko don bamu kawo gurasa bane? 9 Ba ku gane ko tuna da gurasa guda biyar da aka ciyar da mutum dubu biyar, kuma kwando nawa kuka tara ba? 10 Ko gurasa bakwai ga mutum dubu hudu, da kuma kwanduna nawa kuka dauka ba? 11 Yaya kuka kasa fahimta cewa ba game da gurasa nake yi maku magana ba? Ku yi hankali ku kuma lura da yistin Farisawa da Sadukiyawa." 12 Sa'annan suka fahimta cewa ba yana gaya masu su yi hankali da yistin da ke cikin gurasa ba ne, amma sai dai su yi lura da koyarwar Farisawa da Sadukiyawa. 13 A lokacin da Yesu ya zo yankin Kaisariya Filibbi, ya tambayi almajiransa, cewa, "Wa mutane ke cewa Dan Mutum yake? 14 Suka ce, "Wadansu suna cewa Yahaya mai baftisma; wadansu Iliya, saura suna cewa Irmiya, ko daya daga cikin annabawa." 15 Ya ce masu, "Amma ku wa kuke ce da ni?" 16 Sai Saminu Bitrus ya amsa ya ce, "Kai ne Almasihu, Dan Allah mai rai." 17 Yesu ya amsa ya ce masa, "Mai albarka ne kai, Saminu dan Yunusa, don ba nama da jini ba ne ya bayyana maka wannan, amma Ubana wanda ke cikin sama. 18 Ina kuma gaya maka cewa kai ne Bitrus, a kan wannan dutse zan gina ikilisiya ta. Kofofin hades ba za su yi nasara da ita ba. 19 Zan ba ka mabudan mulkin sama. Duk abin da ka kulla a duniya zai zama abin da an kulla a cikin sama, kuma duk abinda ka warware a duniya a warware yake cikin sama," 20 Sai Yesu ya umarci almajiransa kada su gaya wa kowa cewa shi ne Almasihu. 21 Daga lokacin nan Yesu ya fara gaya wa almajiransa cewa dole ne ya tafi Urushalima, ya sha wahala mai yawa a hannun dattawa, da manyan firistoci da malaman attaura, a kashe shi, a tashe shi zuwa rai a rana ta uku. 22 Sai Bitrus ya kai shi a gefe ya tsauta masa, cewa, "Wannan ya yi nesa da kai, Ubangiji; wannan ba zai taba faruwa da kai ba." 23 Amma Yesu ya juya ya ce wa Bitrus, "Ka koma bayana, Shaidan! Kai sanadin tuntube ne gare ni, domin ba ka damuwa da abubuwan da suke na Allah, amma sai abubuwan mutane." 24 Sa'annan Yesu ya ce wa almajiransa, "Duk wanda yake so ya bi ni, lallai ne ya ki kansa, ya dauki gicciyensa, ya bi ni. 25 Domin duk wanda yake so ya ceci ransa zai rasa shi. Duk wanda ya rasa ransa domina zai same shi. 26 Domin wace riba mutum zai samu in ya sami dukan duniya ya rasa ransa? Me mutum zai iya bayarwa a maimakon ransa? 27 Domin Dan Mutum zai zo ne cikin daukakar Ubansa tare da mala'ikunsa. Sa'annan ne zaya biya kowane mutum bisa ga ayyukansa. 28 Gaskiya ina gaya maku, akwai wadansun ku da ke tsaye a nan, da ba za su dandana mutuwa ba sai sun ga Dan Mutum na zuwa cikin mulkinsa."
Wannan sashi ya fara da saduwar Yesu da Farisiyawa da kuma Malamen attaura.
A nan "gwadawa" ana amfani da shi tawurin mummunar nufi. AT: "ƙallubale shi" ko "so su sa masa tarko"
Za'a iya bayanin yanayin nan a fili. AT: "Idan sarari tayi jawur da yammaci" ko "Idan sarari tayi jawur a lokacin da rana take sauka"
Wannan na nufin haske, sauki da kuma yanayi mai kyau.
Idan rana ta na sauka, Yahudawa sun san cewa idan sarari ta canza zuwa ja, alama ce cewa washegari zata yi sauki ta kuma yi haske.
Yesu ya cigaba da amsar shi zuwa ga Farisiyawa da kuma Mallamen attaura.
Za'a iya bayanin yanayin nan a fili. AT: "Idan sararin ta yi ja da asuba" ko "Idan sarari ta yi ja alokacin da rana tana tashiwa"
"gizagizai, yanayin ta yi haɗari"
"ta yi ja da kuma gizagizai"
"Kun san yadda ake kallon sarari kun kuma gane wace irin yanayi ce za ku samu"
"amma baku gane yadda zaku dubi abin da yake faruwa yanzu kuma ku gane ma'anar ta ba"
"Yesu yana magana game da zamanin sa ne. AT: "Ku muguye zamani maciya amana ne, wanda kuke neman alamu daga ni ... da za a baku" [12:39]
A nan "maciya amana" magana ce da ake amfani wa mutanen da ba suwa abubuwan gaskiya ga Allah. [12:39] AT: "Zamani mara gaskiya" ko "Zamani marasa tsoron-allah"
Yesu ba zai ba su alamu ba domin, da shike ya rigaya ya yi abubuwan al'ajibai dayawa amma, sun ki su yarda da shi. AT: [12:39] "Ba zan nuna wata alama ba" ko "Allah ba zai nuna maku wata alama ba"
"saidai wancan alamar da aka ba wa annabi Yunusa." [12:39]
Za ka iya yin bayyana maganan nan yadda za a gane ta. AT: "wancan gefen tekun" ko "wancan gefe na tekun Galili"
A nan "yisti" magana ce da take nufin mugun shawara da kuma koyaswar ƙarya. Za a yi bayanin maganar nan gaba [16:12].
"shawara da junansu" ko "tunani game da abun"
"Ku masu ƙarancin bangaskiyan nan." Yesu yayi haka wa almajarensa domin tunanin da suke yi akan rashin kawo gurasa, ya nuna cewa suna da ƙarancin bangaskiya da cewa Yesu zai tanaɗa masu. [6:30]
Yesu yayi anfani da tambaya, ya kwaɓe almajarensa domin rashin fahimtar abin da ya faɗa. AT: "ban ji daɗi ba domin kun yi tunanin cewa kun manta ku kawo gurasa ne ya sa na yi magana game da yistin Farisiyawa da na Sadukiyawa."
Yesu yayi amfani da tambaya domin ya kwaɓe almajiran. AT: "Haƙika, kun tuna ... kun tattara!"
" 5,000 ... 4,000"
"Ko kun tuna da gurasa bakwai ... kuka ɗauka ba? Yesu yayi anfani da tambaya domin ya kwaɓe almajaren. AT: "Haƙika kun tuna da gurasa bakawai ... da kuka ɗauka!"
Yesu yayi anfani da wannan tambaya domin ya kwaɓe almajaren. AT: "Da kun gane cewa ba gurasa nake magana akai ba."
Wannan nufin ga almajaren ne.
Ana amfani da kalman nan domin a nuna alamar birki cikin ainihin labarin ko kuwa a gabatar da sabon mutum cikin labarin. Anan Matiyu ya fara faɗa subuwar sashi a cikin labarin.
Yesu yana nufin ƙansa ne.
Wannan laƙaɓi ce mai muhinminci ne na Yesu da take nuna dangantakarsa da Allah.
A nan "rai" na kwatanta Allahn Isra'ila da dukkan allohlin ƙarya da kuma gumakai da mutane ke ɓauta wa. Allahn Isra'ila ne kadai yake raye, yana da iko kuma ya aikata.
"Saminu dan Yunusa"
A nan "nama da jini" na nufin mutum mai rai ne. AT: "mutum bai bayyana ba"
A nan "wannan" na nufin kalamun Bitrus ne, cewa Yesu shine Almasihu Ɗan Allah mai Rai.
AT: "amma Uba na wanda ke cikin sama ne ya bayyana maku wannan"
Wannan laƙani ce mai muhinminci ne na Yesu da take bayyana dangantaka sakanin Allah da kuma Yesu.
Wannan ya ƙara yin bayani akan abin da Yesu zai faɗa nan gaba.
"Ma'anar sunan Bitrus shine "dutse."
A nan "gina ikilisiya ta" wata irin magana ce da ake amfani domin a haɗa mutane da suka gaskanta da Yesu da jama'a. AT: 1) "wannan dutse" na nufin Bitrus ne, ko 2) "dutsen nan" na nufin gaskiya da Bitrus ya tashi fada a cikin [Matiyu 16:16]
Ana maganan "Hades" kamar gari ne da take kewaye da katanga da kofofi da take bambanta inda ake ajiye mattatu da kuma rayyayun mutane aciki da kuma waje. Anan "Hades" na nufin mutuwa ne, kuma "kofofin" na nufin ikon ta ne. AT: 1) "ikon mattatu ba za su yi nassara akan ikilisiya na ba" ko 2) "ikilisiya ta za ta yi nassara da ikon mattatu kamar yadda sojoji ke yin nassara da gari."
A nan "ka" na nufin Bitrus ne.
Mabuɗi abu ne da ake amfani a kulle ko a buɗe kofa. A nan suna walkilcin iko ne.
Wannan na nufin Mulkin Allah a matsayin Sarki. Kalman nan "mulkin sama" an yi anfani da shi kadai a littafin Matiyu. Idan zai yiwu, yi anfani da "sama" a fasarar ka.
Wannan maganan na nufin cewa Allah na sama zai amince da bin da Bitrus ya amince ko kuma ya ki amincewa a duniya.
AT: "Allah zai kulla ... Allah zai warware"
Yesu ya gaya masu na farko cewa ya kusan mutuwa. Zai kuma kara gaya masu bayan wannan na farkon. Bayan na farkon ne Bitrus ya kai yesu gefe.
A nan "hannu" na nufin iko. AT: "inda dattawa, manyan firistoci da malaman attaura zasu ba shi wahala"
A nan, a tasher zuwa rai kuma ƙarin magana ne da ya ke nufin saka wanda ya mutu ya zama rayyaye kuma. AT: Dattawa da manyan firistoci zasu kulla wa Yesu domin mutane su ƙashe shi. "mallaman attaura. Sai mutane zasu ƙashe shi, a rana ta uku zai zama rayayye kuma"
"Na uku" adadin jeranta siffa na "uku" ne."
"Bitrus ya yi wa Yesu magana yadda ba wanda zai iya jin su"
Wannan ƙarin magana ne da ke nufin "kada wannan ya faru." AT: "A' a" ko "Allah ya kiyaye wannan"
Yesu yana nufin Bitrus ya na yi kaman Shaidan domin Bitrus yana koƙarin hana Yesu cika nufin Allah game da abin da aka turo shi ya yi. AT: "Ka koma bayana, domin kana yi kaman Shaiɗan! kai sanadin tuntuɓe ne a gare ni" ko "Ka koma bayana, Shaiɗan! Na kira ka Shaiɗan domin kai sanaɗin tuntuɓe ne gare ni"
"Ka yi nesa da ni"
Bin Yesu anan na nufin zama ɗaya daga cikin almajarensa. AT: "zama almajiri na" ko "zama ɗaya daga cikin almajiri na"
"sai ya guje wa sha'awan jikinsa" ko "sai ya bar sha'awar jikinsa"
"ɗauka giciyensa, ya biyo ni." Giciyen na wakilce wahala da kuma mutuwa. Ɗaukan giciyen na nufin amincewa zaka sha wahala zaka kuma mutu. AT: "kuma yi biyyaya ga ni har ga wahala da kuma mutuwa" ko "sai kuma yayi biyyaya ga ni har ga wahala da kuma mutuwa"
Bin Yesu anan na nufin biyayya ga shi ne. AT: "ka kuma yi biyyaya ga ni"
"Ga duk wanda yake so"
Wannan bayanin na nufin cewa dolle ne mutumin zai mutu. Magana ne da yake ma'anan cewa mutumin zai duba yin biyayya ga Yesu a matsayi mafi muhinminci da rayuwarsa.
"domin ya gaskanta da ni" ko "akai na" ko "domina"
Wannan na nufin cewa mutumin zai fuskanci rayuwar ruhaniya da Allah. AT: "zai sami rai na gaskiya"
Yesu yayi anfani da tambaya domin ya koya wa almajarensa. AT: "ba zai kawo riba ga mutum ba ... ransa."
Kalmomin nan "dukan duniya" ƙãri ne ga babban arziki. AT: "idan ya samu duk abin da yake bukata"
"amma ya rasa ransa"
Yesu yayi amfani da tambaya domin ya koya wa almajarensa. AT: "Babu abin da mutum zai iya bayarwa domin ya samu ransa."
A nan Yesu na nufin kansa ne a matsayin mutum uku. AT: "Ni, Ɗan Mutum ... Ubana ... Sai na"
"zai zo, zai zama da iko daya da Ubansa"
"mala'ikun zasu zauna tare da ni." AT: "mala'ikun Ubana zasu zauna tare da ni."
Wannan laƙani ne mai muhinminci da yake bayyana dangantaka sakanin Allah da Ɗan Mutum, Yesu.
"bisa ga abin da kowane mutum ya yi"
"Ina gaya maku gaskiya." Wannan kalmomin ƙari ce ga abin da Yesu ya fada a gaba.
Dukkan maganganun nan na nufin mala'ikun ne.
A nan "ɗandana" na nufin a fuskanta. AT: "ba za su fuskanci mutuwa ba" ko "ba zai mutu ba"
A nan "mulkinsa" na wakilcin sa a mastayin Sarki. AT: "sai dai sun ga Ɗan Mutum zuwa a kamanin Sarki" ko "sai dai sun ga shaiɗa cewa Ɗan Mutum Sarki ne"
1 Bayan kwana shida Yesu ya dauki Bitrus da Yakubu, da Yahaya dan'uwansa, ya kai su kan wani dutse mai tsawo su kadai. 2 Kamanninsa ya canja a gabansu. Fuskarsa ta haskaka kamar rana, kuma rigunansa suka yi kyalli fal. 3 Sai ga Musa da Iliya sun bayyana garesu suna magana da shi. 4 Bitrus ya amsa ya ce wa Yesu, "Ubangiji, ya yi kyau da muke a wurin nan. In kana so, zan yi bukkoki uku daya dominka, daya domin Musa, daya domin Iliya." 5 Sa'adda yake cikin magana, sai, girgije mai haske ya rufe su, sai murya daga girgijen, tana cewa, "Wannan kaunattacen Dana ne, shi ne wanda yake faranta mani zuciya. Ku saurare shi." 6 Da almajiran suka ji haka, suka fadi da fuskokinsu a kasa, saboda sun tsorata. 7 Sai Yesu ya zo ya taba su ya ce, "Ku tashi, kada ku ji tsoro." 8 Amma da suka daga kai ba su ga kowa ba sai Yesu kadai. 9 Yayin da suke saukowa daga dutsen, Yesu ya umarce su, ya ce, "Kada ku fadawa kowa wannan wahayin, sai Dan Mutum ya tashi daga matattu." 10 Almajiransa suka tambaye shi, suka ce, "Don me marubuta ke cewa lallai ne Iliya ya fara zuwa?" 11 Yesu ya amsa ya ce, "Hakika, Iliya zai zo ya maido da dukan abubuwa. 12 Amma ina gaya maku, Iliya ya riga ya zo, amma ba su gane shi ba. A maimakon haka, suka yi masa abin da suka ga dama. Ta irin wanan hanya, Dan Mutum kuma zai sha wuya a hannunsu. 13 Sa'annan almajiransa suka fahimci cewa yana yi masu magana a kan Yahaya mai Baftisma ne. 14 Da suka iso wurin taron, wani mutum ya zo gunsa, ya durkusa a gaban sa, ya ce, 15 "Ubangiji, ka ji tausayin yarona, domin yana da farfadiya, kuma yana shan wuya kwarai, domin sau da yawa yana fadawa cikin wuta ko ruwa. 16 Na kawo shi wurin almajiran ka, amma ba su iya su warkar da shi ba." 17 Yesu ya amsa ya ce, "Marasa bangaskiya da karkataccen zamani, har yaushe zan kasance tare da ku? Har yaushe zan jure da ku? Ku kawo shi nan a wurina." 18 Yesu ya tsauta masa, sai aljanin ya fita daga cikinsa. Yaron ya warke nan take. 19 Sai almajiran suka zo wurin Yesu a asirce suka ce, "Me ya sa muka kasa fitar da shi?" 20 Yesu ya ce masu, "Saboda karancin bangaskiyarku. Domin hakika, ina gaya maku, in kuna da bangaskiya ko da kamar kwayar mastad, za ku ce wa wannan dutse, 'Matsa daga nan ka koma can,' zai kuwa matsa kuma ba abin da zai gagare ku. 21[1]22 Suna zaune a Galili, Yesu ya ce wa almajiransa, "Za a bada Dan Mutum ga hannun mutane. 23 Kuma za su kashe shi, a rana ta uku zai tashi." Sai almajiransa suka yi bakin ciki kwarai. 24 Da suka iso Kafarnahum, mutane masu karbar haraji na rabin shekel suka zo wurin Bitrus suka ce, "Malaminku na ba da rabin shekel na haraji?" 25 Sai ya ce, "I." Amma da Bitrus ya shiga cikin gida, Yesu ya fara magana da shi yace, "Menene tunaninka Saminu? Sarakunan duniya, daga wurin wa suke karbar haraji ko kudin fito? Daga talakawansu ko daga wurin baki?" 26 Sai Bitrus ya ce, "Daga wurin baki," Yesu ya ce masa, "Wato an dauke wa talakawansu biya kenan. 27 Amma don kada mu sa masu karbar harajin su yi zunubi, ka je teku, ka jefa kugiya, ka cire kifin da ya fara zuwa. Idan ka bude bakinsa, za ka sami shekel. Ka dauke shi ka ba masu karbar harajin nawa da naka.
Wannan yana ba da farkon labarin canza kamanin Yesu kenan.
"Bitrus, Yahaya, da Yakubu ɗan'uwan Yahaya"
Da suka kalle shi, kamaninsa ya banbanta da yadda yake da.
AT: "bayyanuwarsa ya canza" ko kuma "bayyanuwarsa ya yi dabam"
"a idonsu" ko kuma "har sun iya ganinsa da kyau"
Waɗannan ƙãrin bayyani ne don a nanata irin hasken da bayyanuwar Yesu ya zama.
"kayakin jikinsa"
Wannan kalmar na jan hankalinmu ne zuwa ga abin mamaki da ya biyo baya.
Wato Bitrus, Yakubu, da Yahaya.
"da Yesu"
"cewa." Ba amsa tambaya Bitrus ke yi ba.
Babu wata taƙamammen bayani ko "mu" na nufin Bitrus, da Yakubu, da Yahaya ne kadai ko kuma idan yana nufin dukkan waɗanda ke wajen, a haɗe da Yesu, Iliya, da Musa. Idan za ku iya juya wannan don ya ba da dukkan ra'ayi biyun, to, sai ku yi hakan.
Wannan na iya nufin 1) wuraren da mutane za su iya zuwa don yin sujada ko kuma 2) wurare da mutane za su iya yi barci amma ba na dindindim ba.
"ya maimaye su"
A nan "murya" na nufin maganar da Allah ke yi. AT: "Sai Allah yayi magana da su daga girgijen"
"almajiran suka ji Allah na magana"
A nan "faɗi da fuskokinsu" karin magana ne. AT: "suka durkusa da fuskokinsu ƙasa"
Waɗannan abubuwan da suka biyo baya sun faru ne ba da jimawa ba bayan almajire ukun sun gan canjawar kamanin Yesu.
"Yayin da Yesu da almajiransa"
Yesu yana magana a kan shi da kansa ne.
Almajiran na magana ne game da wata sani na cewa Iliya zai dawo da rai ya kuma koma zuwa ga mutanen Isra'ila kafin Almasihu ya zo.
"yă sa abubuwa su yi daidai" ko kuma "yă shirya mutane domin marabtan Amasihu"
Wannan na ƙara nanata maganar Yesu da ke biyo baya ne.
Duk wuraren da waɗannan kalamun sun auku, sun iya nufin 1) shugabannin Yahudawa ko kuma 2) dukkan mutanen Yahudawa.
A nan "hannu" na nufin iko. AT: za su sa Ɗan Mutum yăsha wuya"
Yesu yana magana a kan shi da kansa ne.
Ana ɗaukan cewa mutumin yana so Yesu ya warkar da yaronsa ne. AT: "ka yi wa ɗa na jinkai ka warkar da shi"
Wato wani lokaci ya kan yi farfaɗiya. Hankalinsa ya kan fita, sai ya zama gagararre. AT: "yana da farfaɗiya"
"Wannan tsaran bata gaskanta da Allah ba kuma ba ta san abinda ke daidai da wanda ba daidai ba. Har"
Waɗannan tambayoyin suna nuna bakin cikin Yesu da mutanen. AT: "Na gaji da kasancewa tare da ku! Na gaji da rashin bangaskiyar ku da karkacewan ku!"
AT: "yaron ya sami warkaswa"
Wannan karin magana ne. AT: "nan da nan" ko kuma "a daidai lokacin"
A nan "mu" na nufin masu magana amma banda masu sauraro don haka, ba kowa da kowa bane.
"Me yasa ba mu iya fitar da aljannun daga jikin yaron ba?"
"Ina faɗa maku gaskiya." Wannan na ƙara nanata abin da Yesu zai faɗa ne.
Yesu yana kwatanta girrman kwayar mastad da iyakar bangankiyar da ake buƙata don a yi al'ajibi. Kwayar mastad karami ne sosai, amma yana girma ya zama wani babban bushiya. Yesus yana nufin cewa muna buƙatar bangaskiya kaɗan ne kawa mu iya yin babban al'ajibi.
AT: "za ku iya yin kowani abu"
Yesu da almajiransa suna zaune"
AT: "Wani zai ba da Ɗan mutum"
Yesu yana nufin shi kansa ne amma yan maganar kaman wani ne uku ne yake magan akai.
Kalmar "hannu" anan na nufin ikon da mutane ke moran hannun su su yi amfani da shi. AT: "ɗauke shi a sa shi a karkashi ikon mutane" ko kuma "ɗauke shi a ba da shi ga mutanen da za su yi da shi yadda suke so"
A nan "hannu" na nufin iko ko mulkin mutane"
"Uku" shi ne jerin kirge "uku"
Wato zai tashi daga matattu kenan. AT: Allah zai ta da shi kuma" ko kuma "Allah zai tashe shi da rai kuma"
Da Yesu da almajiransa"
Wannan harajjin ne mutanen Yahudawa ke biya don su tallafa wa haikalin da ke Urusahalima. AT: "haikalin haraji"
"wurin da Yesu ke zama"
Yesu yana wannan tambayan ne domin ya koya wa Saminu cewa, kada yă samu sanin don kansa kadai. AT: "Ka ji, Saminu. Mun san da cewa yayin da sarukuna sun karɓa haraji, suna karɓa ne daga wurin mutanen da ba 'yan gidansu ba"
Idan kun juya maganar a [17:25], kuna iya ba da wat hanya da za a iya juya ta anan. AT: "Da Bitrus ya ce, 'i, wannan gaskiya ne. Sarakuna suna karɓan haraji daga baƙi ne,' Yesu ya ce" ko kuma "Da Bitrus ya amince da maganar da Yesu ya yi, Yesu ya ce"
A zamanin yau, shugabanni sukan sa haraji wa nasu mazauna. Amma, a zamanin da, shigabanni suka sa haraji wa mutanen da su ci su da yaƙi ne ba mazaunan garinsu ba.
mutanen da mai mulki ko sarki ke mulki a bisansu
"Amma ba mu so mu sa masu karɓan haaji su yi fushi. Don haka, jeka"
Masu kaman kifi sukan ɗaura kugiyansu a ƙarshen igiya, sa'annan su jefa shi a ruwa don su kamo kifi.
"baƙin kifin"
kuɗi wanda ya isa ladan aiki na kwana huɗu
ka ɗauki kuɗin"
A nan "naka" na nufin Bitrus. Lalle ne kowanensu ya biya harajin rabin shekel. Don haka shekel ɗaya zai issa wa Yesu da Bitrus su biya harajinsu.
1 Daidai wannan lokacin, almajiran suka zo wurin Yesu suka ce, "Wanene mafi girma a mulkin sama?" 2 Sai Yesu ya kira karamin yaro gunsa, ya sa shi a tsakaninsu, 3 ya ce, "Hakika ina gaya maku, idan baku juya kun zama kamar kananan yara ba, babu yadda zaku shiga mulkin sama. 4 Saboda haka, duk wanda ya kaskantar da kansa kamar karamin yaron nan, shi ne mafi girma a mulkin sama. 5 Duk wanda ya karbi karamin yaro a suna na, ya karbe ni. 6 Amma duk wanda ya sa daya daga cikin 'yan yaran nan da suka gaskanta da ni zunubi, gwamma a rataya dutsen nika a wuyansa a jefa shi cikin zurfin teku. 7 Kaiton duniya saboda lokacin tuntube! Lallai ne wadannan lokuta su zo, amma kaiton mutumin da ta wurinsa ne wadannan lokutan za su zo! 8 Idan hannunka ko kafarka ce za ta sa ka tuntube, ka yanke ta, ka yar daga gare ka. Zai fi maka kyau ka shiga rai da nakasa ko gurguntaka, da a jefa ka cikin madawwamiyar wuta tare da hannayenka ko kafafunka. 9 Idan idonka zai sa ka tuntube, ka kwakule shi, ka yar. Zai fi maka kyau ka shiga rai da ido daya, da a jefa ka cikin madawwamiyar wuta da idanu biyu. 10 Ku kula fa kada ku rena kananan nan. Domin koyaushe a sama, mala'ikunsu na duban fuskar Ubana da ke sama. 11[1]12 Menene tunaninku? Idan mutum na da tumaki dari, sa'annan daya ta bata, ashe ba zai bar tassa'in da tara a gefen tudu ya tafi neman wadda ta bata ba? 13 In ya same ta, hakika ina gaya maku, farin cikinsa na samun dayan nan da ta bace, zai fi na tassa'in da taran nan da basu bata ba. 14 Hakanan fa, ba nufin Ubanku dake sama ba ne da ya daga cikin wadannan kananan ya hallaka. 15 Idan dan'uwanka yayi maka laifi, fada masa tsakaninku, kai da shi kadai. Idan ya saurare ka, ka maido da dan'uwanka kenan. 16 Amma in ya ki ya saurare ka, ka je da 'yan'uwa biyu ko uku su zama shaidu, don ta wurin shaidu biyu ko uku ake tabbatar da kowacce kalma. 17 In kuma ya ki ya saurare su, ka kai lamarin ga ikklisiya. Idan ya ki ya saurari ikklisiya, ka maishe shi ba'al'umme da mai karbar haraji. 18 Hakika ina gaya maku, duk abin da kuka daure a duniya, a daure yake a sama. Abin da kuka kwance kuma, a kwance yake a sama. 19 Kuma ina gaya maku, idan mutum ku biyu zaku yarda akan duk abin da zaku roka, Ubana wanda ke a sama zai yi maku shi. 20 Wurin da mutum biyu ko uku suka taru a cikin sunana, zan kasance tare da su." 21 Bitrus ya zo ya ce wa Yesu, "Ubangiji, sau nawa ne dan'uwana zai yi mani laifi in gafarta masa? Har sai ya kai sau bakwai?" 22 Yesu ya amsa ya ce masa, "Ban gaya maka sau bakwai ba, amma bakwai din ma har sau saba'in. 23 Saboda haka, za a kwatanta mulkin sama da wani sarki da yake so ya lisafta dukiyarsa dake a hannun barorinsa. 24 Da ya fara yin haka, sai aka kawo masa daya daga cikin barorinsa da yake binsa talanti dubu goma. 25 Amma tunda ba shi da abin biya, ubangidansa ya bada umurni a sayar da shi, tare da matarsa da 'ya'yansa da duk mallakarsa, domin a biya. 26 Sai baran ya fadi kasa, ya rusuna a gaban ubangidansa ya ce, "Maigida, kayi mani hakuri, zan biya duk abin da na karba." 27 Don haka ubangidansa yayi juyayi, sai ya ce, ya yafe bashin, a saki baran. 28 Amma bayan an saki wannan baran, ya je ya sami wani baran kamar sa da yake bi bashin dinari dari. Ya cafke shi, ya shake shi a wuya, ya ce, 'Ka biya bashin da nake bin ka.' 29 Amma dan'uwansa bara ya roke shi ya ce, kayi mani hakuri, zan biya ka duk abinda na karba.' 30 Amma baran nan na farko ya ki. A maimakon haka, ya sa aka jefa dan'uwansa bara a kurkuku sai ya biya bashin nan. 31 Da sauran barori suka ga abin da ya faru, suka damu kwarai. Sai suka je suka fada wa ubangidansu yadda abin ya faru duka. 32 Sai ubangidansa ya kirawo shi, ya ce masa, "Kai mugun bawa, na gafarta maka bashin nan duka, domin ka roke ni. 33 Ashe, bai kamata kaima ka nuna jinkai ga dan'uwanka bara kamar yadda na nuna maka jinkai ba?' 34 Ubangidansa yayi fushi, ya danka shi ga masu azabtarwa, har sai ya gama biyan dukan bashin da ake binsa. 35 Hakanan Ubana dake a sama zai yi maku, idan kowannenku bai gafarta wa dan'uwansa daga zuciya ba."
Wannan itace farkon labarin da ya maimaiye littafin Matta [18:35] inda Yesu yake koyarwa game da rayuwa a cikin mulkin sama. Anan, Yesu yana amfani ne da karamin Yaro a koyaswan shi ga almajiran.
"Wanene mafi muhimmanci" ko kuma "Wanene a cikinmu mafi muhimmanci"
Jimlar nan "mulkin ssama" na nufin sarautar Allah a matsayinsa na sarki. An yi amfani da wannan jimlar a littafin Matta ne kadai. In ya yiwu, ku bar "sama" a naku juyin. AT: "a mulkin Allah" ko kuma "yayin da Allahn mu na sama zai kafa mulkinsa a duniya"
"Ina gaya maku gaskiya." Wannan na kara nanata magan Yesu da ke biya baya ne.
AT: "sai kun canza ... kananan yara kamun ku shiga"
Yesu yana amfani ne da wannan karin magana ya koya wa almajiransa cewa kada su damu da zancen wanene mafi muhimmanci. Sai dai su damu da zancen wanene ke kaskatar da kansa kamar karamin yaro.
Jimlar nan "mulkin sama" na nufin sarautar Allah a matsayin sa na sarki. An yi amfani da wannan jimlar a littafin Matta ne kadai. In ya yiwu, ku bar "sama" a naku juyin. AT: "shiga mulkin Allah" ko kuma "zama da Allahn mu a sama yayin da ya kafa mulkinsa a nan duniya" (Dubi: )
Yesu ya cigaba da koya wa almajiransa muhimmancin zama da kaskanci kamar karamin yaro idan suna so su zama da girma a mulkin Allah.
"shi ne mafi muhimmanci" ko kuma "zai zama mafi muhimmanci"
A nan "suna na" na nufin mutum gabaɗaya. AT: "saboda ni" ko kuma "saboda shi almajiri na ne"
Yesu yana nufincewa daidai ne da marabtansa. AT: "Yayin da wani ... a suna na, yana daidai kamar yana marabta na ne" ko kuma "Yayin da wani ... a suna na, kamar yana marabta na ne"
AT: "in wani ya sa masa dutsen niƙa a wuyansa ya jefa shi cikin teku mai zurfi"
Wannan babban mulmulallen dutse ne, mai nauyi, da ake niƙa hatsi zuwa gari da ita. AT: "wata dutse mai nauyi"
A nan "duniya" na nufin mutane. AT: "mutanen duniya"
A nan "tuntuɓe" karin magana ne da ke nufin zunubi. AT: "abubuwan da ke sa mutane zunubi ... abubuwa za su zo da za su sa mutane su yi zunubi ... duk wanda ya sa wasu su yi zunubi"
Yesu ya yi wannan maganada karfi domin yă nanata cewa lallai ne mutane su yi komen da yakamata domin su kawas da zukatansu daga duk abinda ke sa su zunubi.
Yesu yana maganar mutane ne gabaɗaya. Zai fi ɗacewa harshenku ta juya wannan yadda za ta nuna cewa mutane masu yawa ne "ka" ɗin.
"cikin rai madawami"
AT: "da ka zama da hannayenka da kafafunka yayin da Allah ke jefa ka cikin madawwamiyar wuta"
Umarnin kwalkwale idon, wadda mai yiwuwa shi ne gabar jiki mafi muhimmanci, na iya zama kururuta magane ne kawai ga masu sauraronsa cewa su yi komai da yakamata domin su yi nesa da duk wani abu a rayuwarsu da ke sa su zunubi.
A nan "tuntuɓe" ƙarin magana ne da ke nufin zunubi. AT: "ke sa ka zunubi"
AT: "da ka kasance da idanuka biyu yayin da Allah ke jefa ka cikin madawwamiyar wuta"
"Ku yi hankali" ko kuma "Ku tabbatar cewa"
"kada ku ɗauki waɗannan kananan da rashin muhimmanci." AT: "ku ba waɗannan kananan nan girma"
Wannan na ƙara nanata maganar Yesu da ke biyo baya ne.
Malaman Yahudawa suna kayar da cewa mala'iku mafi muhimmanci ne kawai suna iya kasancewa a gaban Allah. Yesu kuma yana nufin cewa mala'iku mafi muhimmanci suna magana da Allah akan waɗannan kananan nan.
Wannan wata karain magana ne da ke nufin cewa suna gaban Allah. AT: "suna kusa da Ubana a kodayaushe" ko kuma "suna gaban Ubana a kodayaushe"
Wannan wata lakaɓi ne mai muhimmanci da ke bayyana ɗangartakan da ke tsakanin Allah da Yesu.
Yesu yana amfani da wannan tambayan ne domin ya jawo hankalin jama'a. AT: "Ku yi tunanin yadda mutane ke yin." ko kuma "Ku yi tunanin wannan"
...
Yesu yana amfani ne da misalai yă koya wa almajiransa.
"100 ... 99"
Yesu yana amfani ne da wannan tambayan ya koya wa almajiransa. AT: "zai riƙa barin ... băta ba"?
Ubanku da ke sama ba ya son ɗaya daga cikin waɗannan kananan nan ya mutu" ko kuma "Ubanku da ke sama ba ya son ko ɗaya daga cikin waɗannan kananan ya mutu"
Wannan wata lakaɓi ne mai muhimmanci na Allah.
Wato ɗan'uwanka a bin Allah kenan, ba wai na ciki ɗaya ba. AT: "ɗan'uwanka mai bi"
"ka sa ɗangartakanka da ɗan'uwanka ya yi kyau kenan kuma"
A nan "bãki" da "kalma" na nufin abinda mutum ya faɗa. AT: "don mutm biyu ko uku su tabbatar cewa abin nan da ka faɗa game da ɗan'uwanka gaskiya ne"
"In ɗan'uwanka mai bi ya ƙi yă saurare shaidun da suka zo tare da kai"
"taron masubi gabaɗaya"
"ka bi da shi kamar yadda za ka bi da Ba'alumme ko mai karɓar haraji." Wannan na nufin cewa a cire shi daga taron masubi.
...
Wannan wata karin magana ne da ke nufin cewa Allah na Sama zai amince da abinda almajiransa suka amince da shi ko sun haramta a duniya. Duba yadda kuka juya irin wannan jimlar a [16:19]
AT: "Allah zai ɗaure ... Allah zai kwance"
Wannan yana ƙara nanata maganar Yesu da zai biyo baya kenan.
Ana ɗaukan cewa Yesu na nufin "idan a kalla mutum biyu" ko kuma "in ku biyu ko fiye."
Wannan na nufin "ku biyu." AT: "ku ... ku"
Ana ɗaukan cewa Yesu na nufin "biyu ko fiye" ko kuma "a kalla mutum biyu"
"haɗu"
"sau 7"
Wannan na iya nufin 1) 70 sau 70" ko kuma 2) "sau 77." Idan amfani da lamba zai kawo rikicewa, kuna iya jya shi kamar "sau fiye da iya lisafin da kuka iya yi" ko kuma "lallai ne ku yi ta gafarta masa"
Wannan na gabatar da wata misali ne. Duba yadda kuka juya irin wannan gabatar da misalin a [13:24]
"barorinsa su biya bashin da ake binsu"
AT: "sai wani ya kawo ɗaya daga cikin barorin sarkin"
"talanti 10,000" ko kuma "kuɗi mai yawa da bawan ba zai iya biya ba"
AT: "saikin ya umarci barorinsa su sayar da mutumin ... domin a biya bashin da kuɗin da aka samu"
Wannan na nuna cewa baran ya zo gaban sarkin a wata hanya da ta fi nuna kaskanci.
"a gaban sarkin"
"ya ji tausayin baran"
"a bar shi ya tafi"
"dinari 100" ko kuma "ladan aikin kwana ɗari"
"Bara na farkon ya shaƙe ɗan'uwansa bara"
"ya cafke shi" jo kuma "ya riƙe shi"
Wannan na nuna cewa baran ya zo gaban sarkin a wata hanya da ta fi nuna kaskanci.Duba yadda kuka juya wannan a [18:26].
...
"bawa na farkon ya je ya sa aka jefa ɗan'uwansa bawa a kurkuku"
"sauran barorin"
"faɗa wa sarkin"
"Sai sarkin ya kirawo bara na farkon"
...
Sarkin yana amfani ne da wannan tambayan yana yi masa sawa. AT: "Ai da ka ...maka ...!"
"Sarkin"
"ya miƙa shi." Akwai sammani ko sarkin ne ya ɗauke bara na farin zuwa ga waɗanda za su azabce shi." AT: "ya umarci barorinsa su danka shi"
"ga waɗanda za su ba shi azaba"
AT: "da sarkin ke bin bara na farkon
Wannan wata laƙani ne mai muhimmanci da ke bayyana ɗangantakan da ke tsakanin Allah da Yesu.
Yesu yana magana ne da almajiransa, amma misalin sa yana koyar da gamammaiyar gaskiya da ya shafe dukkan masubi.
A nan "zuciya" na nufin tunanin da ke cikin mutum. Jimlar nan "daga zuciya" karin magana ne da ke nufin da "gaske." AT: "da gaske" ko kuma "gabaɗaya"
1 Sai ya zama sa'adda Yesu ya gama wadannan maganganu, sai ya bar Galili ya zo kan iyakokin Yahudiya, ketaren kogin Urdun. 2 Taro mai yawa suka bi shi, ya kuma warkar da su a wurin. 3 Farisawa suka zo wurinsa, suna gwada shi, suka ce masa, "Ya hallata bisa ga doka mutum ya saki matarsa don kowanne dalili?" 4 Yesu ya amsa ya ce, "Baku karanta ba, cewa shi wanda ya yi su tun farko ya yi su miji da mace? 5 Shi wanda ya yi su kuma ya ce, "Saboda wannan dalilin, mutum zai rabu da mahaifinsa da mahaifiyarsa ya hade da matarsa, su biyun su zama jiki daya?" 6 Su ba biyu ba ne kuma, amma jiki daya. Don haka, duk abin da Allah ya hada, kada wani ya raba." 7 Sai suka ce masa, "To me yasa Musa ya umarcemu mu bada takardar saki, mu kuma kore ta?" 8 Sai ya ce masu, "Saboda taurin zuciyarku, shi yasa Musa ya yarda maku ku saki matanku, amma da farko ba haka yake ba. 9 Ina gaya maku, duk wanda ya saki matarsa in ba saboda zina ba, ya kuma auri wata, yana zina kenan. Wanda kuma ya auri macen da aka saka, yana aikata zina." 10 Almajiran suka ce wa Yesu, "Idan haka yake game da mutum da matarsa, ba kyau ayi aure ba." 11 Amma Yesu yace masu, "Ba kowa ne zai karbi wannan koyarwa ba, amma sai wadanda an yardar masu su karbe ta. 12 Akwai wadanda aka haife su babanni. Akwai wadanda mutane ne suka maida su babanni. Sa'annan akwai wadanda sun mayar da kansu babanni saboda mulkin sama. Duk wanda zai iya karbar wannan koyarwa, ya karba." 13 Sai aka kawo masa yara kanana don ya dibiya hannuwansa akansu, yayi masu addu'a, amma almajiran suka kwabe su. 14 Amma Yesu ya ce masu, "Ku bar yara kanana, kada ku hana su zuwa wuri na, domin mulkin sama na irinsu ne." 15 Ya sa hannuwa akan su, sa'annan ya bar wurin. 16 Sai wani mutum ya zo wurin Yesu, ya ce, "Malam, wanne ayyuka nagari ne zan yi domin in sami rai madawwami?" 17 Yesu ya ce masa, "Me yasa kake tambaya ta game da abin da ke nagari? Daya ne kawai ke nagari, amma idan kana so ka shiga cikin rai, ka kiyaye dokokin." 18 Mutumin ya ce masa, "Wadanne dokokin?" Yesu ya ce masa, "Kada kayi kisa, kada kayi zina, kada kayi sata, kada kayi shaidar zur, 19 ka girmama mahaifinka da mahaifiyarka, kuma ka kaunaci makwabcinka kamar kanka." 20 Saurayin nan ya ce masa, "Ai na kiyaye duk wadannan. Me nake bukata kuma?" 21 Yesu ya ce masa, "Idan kana so ka zama cikakke, ka tafi ka sayar da mallakarka, ka kuma ba matalauta, zaka sami dukiya a sama. Sa'annan ka zo ka biyo ni." 22 Amma da saurayin nan ya ji abin da Yesu ya fada, ya koma da bakin ciki, domin shi mai arziki ne kwarai. 23 Yesu ya ce wa almajiransa, "Hakika ina gaya maku, zai zama da wuya mai arziki ya shiga mulkin sama. 24 Ina sake gaya maku, zai fi wa rakumi sauki ya shiga ta kafar allura, da mai arziki ya shiga mulkin Allah." 25 Da almajiran sun ji haka, suka yi mamaki kwarai da gaske, suka ce, "Wanene zai sami ceto?" 26 Yesu ya dube su, ya ce, "A wurin mutane wannan ba zai yiwu ba, amma a wurin Allah, kome mai yiwuwa ne." 27 Sai Bitrus ya amsa ya ce masa, "Duba, mun bar kome da kome mun bi ka. To me za mu samu?" 28 Yesu ya ce masu, "Hakika ina gaya maku, ku da kuka bi ni, a sabuwar haihuwa, lokacin da Dan Mutum ya zauna a kursiyin daukakarsa, ku ma zaku zauna a kursiyoyi goma sha biyu, kuna shari'anta kabilu goma sha biyu na Isra'ila. 29 Duk wanda ya bar gidaje, 'yan'uwa maza, 'yan'uwa mata, mahaifi, mahaifiya, 'ya'ya, ko gonaki, saboda sunana, zai sami ninkin su dari, ya kuma gaji rai madawwami. 30 Amma dayawa dake farko yanzu, za su zama na karshe, dayawa dake karshe kuma, su zama na farko.
Wannan ita ce farkon wata sabuwar sashin labarin da ta biyo [22:46] da ke maganar hidimar Yesu a Yahudiya.
Wannan jimlar yana canza labarin daga koyarwar Yesu zawa abinda ya faru nan gaba. AT: "Da" ko kuma "Bayan da"
A nan "maganganu" na nufin koyarwan da Yesu ya yi daga [18:1]. AT: "ya gama koyar da waɗannan abubuwa"
"ya tafi daga" ko kuma "ya tashi daga"
Yesu Ya fara koyarwa akan aure da saki.
"suka zo wurin Yesu"
A nan "gwada" ba domin alheri ba. AT: "sai suka sokane shi ta wurin tambayansa" ko kuma "suna son su yi masa tarko ta hanyar yi masa tambaya"
Yesu yana amfani ne da wannan tambayan don yă tunashe Farisiyawan da abinda nassosin suka ce game da miji, mace, da kuma aure. AT: "Hakika kun karanta, cewa tun farko da Allah ya hallici mutane, ya hallice su miji da mace."
Wannan shi ne abinda Yesu yana sammanin Farisawa sun fahimta daga nassi. AT: "kuna haƙĩƙa kun sani cewa Allah ma ya faɗi cewa don wannan dalilin ... jiki"
Wannan sashin labarin daga littafin Farawa ne dame da Adamu da Hauwa'u. A wannan wurin, dalilin da namiji zai bar Ubansa da Uwatasa shi ne domin Allah ya hallici mace ta zama abokiyan tarayyan sa.
"ya zama kusa da matarsa" ko kuma "ya zauna da matarsa"
Wannan wata karin magana ne da ke nanata ɗayantakar mai gida da uwargida. AT: "za su zama kamar mutum ɗaya"
Wannan wata ƙarin magana ne da ke nanata ɗayantakar mai gida da uwargida. AT: "Don haka maigida da uwargida ba mutum biyu kuma ba, ammam suna kamar mutu m ɗaya ne"
"Farisiyawan sun ce wa Yesu"
"umarce mu Yahudawa"
Wannan wata takardar shaida ne da ke yanke raba aure bisa ga ka'ida.
Jimlar nan "taurin zuciya" ƙarin magana ne da ke nufin "taurin kai" AT: "Saboda taurin kan ku" ko kuma "Domin kuna da taurin kai"
Yesu yana magana da Farisawa ne, ammam Musa ya ba da wannan umarnin a shekaru da dama ne tun kakanninsu. Umarnin Musa ya shafe dukkan mutanen Yahudawa ne gabaɗaya.
Anan "farko" na nufin lokacin da Allah ya fara hallitan na miji da mace.
Wannan na kara nanata maganar Yesu da ya biyo baya ne.
Kuna iya kara haske a bayanin. AT: "auri wata mata"
Wasu rubuce-rubuce na dã basu haɗa waɗannan kalmomin ba.
AT: "waɗanda Allah ya bar su" ko kuma "waɗanda Allah ya izasu"
Kuna iya kara haske a wannan bayyani. AT: "Akwai dalilai daban daban da ya sa mutane basu aure. Ana misali, akawai maza da yawa da aka haife su babanni"
AT: "akawai waɗanda wasu mutane ne suka mayar da su babanni"
Wannan na iya nufin 1) mutanen da sun mayar da kansu babanni ta wurin cire gabansu" ko kuma 2) "mutanen da sun zaɓa su zama a rashin aure da kuma tsarkinsu a sashin jima'i
A nan "mulkin sama" na nufin sarautar Allah a matsayin sarki. Ana samun wannan jimlar a littafin Mata ne kawai. In ya yiwu, ku ba "sama" a juyin ku. AT: "don su fi iya bauta wa Allahn mu a sama"
"karɓa wannan koyarwa ... karɓe shi"
AT: "wasu mutane sun kawo wa Yesu yara kanana"
...
"kada ku hana su zuwa wurin na"
A nan "mulkin sama" na nufin sarautar Allah a matsayin sarki. Ana samun wannan jimlar a littafin Matta ne kadai. In Ya yiwu, sai ku bar "sama" a naku juyin. AT: "gama idan Allahn mu a sama ya kafa nasa sarautar a duniya, a bisa irin waɗannan" ko kuma "gama Allah yana barin irin waɗannan a cikin mulkinsa"
"na irin waɗanada su na kamar yara kanana ne." Wannan wata karin magana ne da ke nufin cewa waɗanda suna da kaskanci kamar yara kanana za su shiga mulkin Allah.
Wannan kalmar "ga shi" yana jan hankulan mu ne zuwa ga wani sabon mutum a labarin. Mai yiwuwa harshen ku ma da wata hanyar yin haka.
wato abinda ke gamsar Allah.
Yesu yana amfani da wannan tambayan gangancin ne domin ya ƙarfafa mutumin game da dalilinsa na tambayan Yesu game da abinda ke nagari. AT: "ka tambaye ni game da abinda ke nagari" ko kuma "Yi tunanin dalilin da ya sa ka yi mani tambaya akan abinda ke nagari"
"Allah ne kaway ke nagari gabakiɗaya"
"karba rai madawammi"
Mutanen Yahudawa sun gaskanta cewa makwabtansu ne kawai sauran Yahudawa. Yesu kuma yana faɗada wannan bayyani ya haɗa da dukkan mutane.
"idan kana marmari
AT: "waɗanda ke talakawa ne"
Jimlar nan "dukiya a sama" karin magana ne da ke nufin lada daga Allah. AT: "Allah zai baku lada daga sama"
"Ina gaya maku gaskiya." Wannan jimlar yana kara nanata maganar Yesu da zai biyo baya ne.
A nan "mulkin sama" na nufin sarautar Allah a matsayin sa na sarki. Ana samu wannan jimlar a littafin Matta ne kadai. In ya yiwu, ku bar "sama" a juyin ku. AT: "yă karɓa Allahnmu a sama a matsayin sarkinsu"
Yesu yana amfani ne da wannan kururtan ya kwatanta yadda ya ke da wuya wa mutum mai arziki yă shiga mulkin Allah.
ramin da ke kusa da ƙarshen allura, ta wurin da zaren ke bi
"almajiran suka yi mamaki." Ana ɗaukan cewa suka yi mamaki ne domin sun gaskanta cewa arziki alama ce cewa Allah ya amince da mutum.
Almajiran suna amfani ne da wannan tambayan don su nuna mamakinsu. AT: "To ai ba mutumin da Allah zai cetas!" ko kuma "To ai ba wanda zai samu rai madawammi!"
"mun bar duk dukiyoyiimu" ko kuma "mun yafe dukkan mallakarmu"
Wane abu nagari ne Allah zai bamu?
"a sabuwar lokaci." Wannan na nufin yayin da ya mai gyara dukkan kome. AT: a lokacin da Allah ya sa kome ya zama sabo"
Yesu na magana game da kansa ne.
Zama a kursiyinsa na nufin sarautar sa a matsayin sa na sarki. Kursiyinsa kuma ya zama da ɗaukaka na nufin sarautar sa ya zama da ɗaukaka. AT: "Yana zaune a kursiyinsa na ɗauka" ko kuma "yana sarauta da ɗaukaka a matsayin sarki"
A nan zama a kursiyoyi na nufin sarauta a matasyin sarakuna. Almajiran ba za su zama daidai da Yesu da shi ma ke bisa kursiyin ba. Za su karɓi iƙo daga wurinsa. AT: "zauna a matsayin sarakuna a bisa kursiyoyi 12"
A nan "kabilu" na nufin mutanen waɗannan kabilun. AT: "mutanen kabilu 12 na Isra'ila"
A nan "suna" na nufin mutumin gabaɗaya. AT: "saboda ni" ko kuma "domin ya gaskanta da ni"
"zai karɓa daga wurin Allah ninki 100 kamar iyakan nagargarin abubuwan da suka bari"
Wannan wata karin magana ne da ke nufin "Allah zai albarkace su da rai madawwami" ko kuma "Allah zi sa su rayu har abada."
A nan "farko" da "ƙarshe" na nufin matsayi ko muhimmancin mutane. Yesu yana banbanta matasyin mutane a yanzu da kuma matasyinsu a mulkin sama. AT: "Amma ma su yawa da sun na yi kamar suna da muhimmanci a yanzu za zama da mafi ƙanƙantan muhimmanci, kuma da yawa da suke yi kamar ba su da muhimmanci a yanzu za su zama da muhimmanci ƙwarai"
1 Gama mulkin sama yana kama da wani mai gona, wanda ya fita da asuba ya nemi 'yan kwadago da za su yi aiki a gonarsa. 2 Bayan sun shirya kudin da zai biya ma'aikata kimanin dinari daya a kowanne yini, sai ya aike su gonarsa suyi aiki. 3 Misalin sa'a ta uku sai ya sake fita, sai ya ga wasu ma'aikata suna tsaye a bakin kasuwa, babu aiki. 4 Sai ya ce masu, 'Kuzo kuyi aiki a gonar, duk abinda ya wajaba, zan ba ku,' Sai suka tafi su yi aikin. 5 Sai ya sake fita a sa'a ta shida ya kuma sake fita a sa'a ta tara, ya sake yin hakan din. 6 Ya kuma sake yin haka a sa'a ta sha daya, da ya fita sai ya ga wasu a tsaye da ba sa yin kome. Sai ya ce masu, 'Me yasa kuke tsaye ba ku yin kome dukan yini?' 7 Sai suka ce masa, 'Ai babu wanda ya dauke mu aiki, shi yasa.' Sai ya ce masu, 'ku ma, kuje cikin gonar. 8 Da yamma ta yi, sai mai gonar ya ce wa manajansa, 'Ka kira ma'aikatan nan ka biya su hakkin su, amma ka fara da wadanda suka zo a karshe, zuwa na farkon.' 9 Sa'adda wadanda suka fara aiki da yamma suka zo, an biya su daidai yadda ake biya a yini. 10 Da wadanda suka fara aiki tun safe suka zo, suna tsammani za a ba su fiye da wadanda sun zo daga baya, amma aka ba kowannensu dinari daya. 11 Da suka karbi hakkinsu, suka yi gunaguni game da mai gonar. 12 Suka ce, 'Wadannan da suka zo a karshe, sa'a guda ce kadai suka yi aiki, amma ka ba su daidai da mu, mu da muka yi fama da aiki cikin zafin rana.' 13 Amma mai gonar ya amsa wa daya daga cikin su, ya ce, 'Aboki na, ban yi maku laifi ba. Ai mun shirya zan biya ku yadda ake biya a yini, ko ba haka ba? 14 Ku karbi abin da ke na ku, ku tafi. Ganin dama ta ne, in ba wadannan da suka zo a karshe daidai da ku. 15 Ashe, ba daidai bane a gare ni, in yi abin da na ga dama da mallaka ta? Ko kishi ne kuke yi saboda kirki na?' 16 Haka yake, na karshe za su zama na farko, na farko kuma su zama na karshe." [1]17 Da Yesu zai tafi Urushalima, ya dauki sha-biyun nan a gefe, yayin da suke tafiya, sai ya ce masu, 18 "Ku duba fa, zamu tafi Urushalima, kuma za a bada Dan Mutum ga manyan firistoci da marubuta. Za su kuma yanke masa hukuncin kisa, 19 za su kuma bada shi ga al'ummai don suyi masa ba'a, su bulale shi, su kuma gicciye shi. Amma a rana ta uku, za a tada shi." 20 Sai uwar 'ya'yan Zabadi ta zo wurin Yesu tare da 'ya'yanta. Ta rusuna a gabansa tana neman alfarma a wurinsa. 21 Yesu ya ce mata, Me kike so in yi maki?" Sai ta ce masa, "Ina so ka ba 'ya'yana izinin zama a mulkinka, daya a hannun damanka, daya kuma a hannun hagunka. 22 Amma Yesu ya amsa, ya ce, "Baku san abin da kuke roko ba. Ko zaku iya sha daga cikin kokon da zan sha bada dadewa ba?" Sai suka ce masa, "Zamu iya." 23 Sai ya ce masu, "In dai kokon nan da zan sha ne, lallai zaku sha. Amma, zama a hannun dama na da kuma hannun hagu na, ba ni ne mai bayarwa ba, amma na wadanda Uba na ya shirya domin su ne." 24 Sa'anda sauran almajirai goma suka ji haka, sun yi bacin rai da 'yan'uwan nan biyu. 25 Amma Yesu ya kira su wurin sa, ya ce, "Kuna sane da cewa, sarakunan al'ummai suna gwada masu mulki, manyan-gari kuma na nuna masu iko. 26 Ba zai kasance haka a tsakanin ku ba. A maimakon haka, duk wanda ke da marmari ya zama da girma a tsakanin ku, ya zama baran ku. 27 Wanda kuma ke da marmari ya zama na farko a cikin ku, ya zama baran ku. 28 Kamar dai yadda Dan mutum bai zo don a bauta masa ba, amma yayi bauta, ya kuma bada ransa fansa domin mutane dayawa." 29 Da suka fita daga Yariko, babban taro suka bi shi. 30 Suka kuma ga makafi biyu zaune a bakin hanya. Da makafin suka ji cewa Yesu ne ke wucewa, sai suka tada murya suna cewa, "Ya Ubangiji, Dan Dauda, kayi mana jinkai." 31 Amma jama'ar suka tsauta masu, suka ce suyi shiru. Duk da haka, makafin suka kara tada murya fiye da na da, suka ce, "Ya Ubangiji, Dan Dauda, kayi mana jinkai." 32 Sai Yesu ya tsaya cik, ya sa aka kira su, sai ya ce masu, "Me kuke so in yi maku?" 33 Sai suka ce masa, Ya Ubangiji, muna so mu sami ganin gari." 34 Sai Yesu yayi juyayi a cikin sa, ya taba idanunsu. Nan da nan, suka sami ganin gari, suka kuma bi shi.
Yesu ya ba da misalin wani mai gona da ya ɗauki ma'aikata. Ya yi haka ne don ya ƙwatanta yadda Allah za sãka wa waɗanda suke 'yan mulkin sama.
Wannan itace farkon misalin. Duba yadda aka juya gabatarwar misalin a [13:24]
"Bayan da mai gonar ya yarda"
Kuɗin aikin kowane yini kenan a wancan lokacin. AT: "kuɗin yini ɗaya"
"sai ya aike su gonarsa su yi aiki"
"Mai gonar ya sãke fita"
Sa'a ta ukun shi ne misalin ƙarfe tara na safe.
"suna tsaye a bakin kasuwa ba su yin aikin kome" ko kuma "suna tsaye a bakin kasuwa ba aikin yi"
"wata babbar wuri ne, a tsarari kuma da mutane suna siya da sayar da abinci da sauran abubuwa.
"Sai mai gonar ya sake fita"
sa'a ta shida shi ne misalin tsakar rana. Sa'a ta tara shi ne misalin ƙarfe uku na rana.
Wato mai gonar ya sake zuwa bakin kasuwa ya ɗauke ma'aikata.
Wato a misalin ƙarfe biyar na yamma.
"ba su aikin kome" ko kuma "ba su da aiki"
Kuna iya kara hasken abinda ake nufi. AT: "fara da ma'ikatan da suka fara aiki a baya, sa'annan ma'aikatan da suka fara da ɗan lokaci, sai kuma a ƙarshe ma'aikatan da sun fara aiki tun farko" ko kuma "fara biyan ma'aikatan da na ɗauka a ƙarshe, sa'annan waɗanda na ɗauka a tsakar rana, sai kuma a ƙarshe na biya waɗanda na ɗauka da farko"
AT: "waɗanda mai gonar ya ɗake su aiki"
"Da ma'aikatan da suka yi aiki na tsawon lokaci mafi yawa suka karɓi"
"mai gonar innabi"
"ka biya su daidai kimanin kuɗin da ka biya mu"
Jimlar nan "fama cikin zafin rana" karin magana ne da ke nufin "aiki dukkan yini." AT: "mu da muka yi aiki dukkan yini, a lokaci mafi zafi ma"
"ɗaya daga cikin ma'aikatan da suka yi aiki na lokaci mafi yawa"
Ku yi amfani da kalmar da mutum zai yi amfani da shi idan yana magana da mutum da yake tsauta masa a hankali.
Mai gonar yana amfani ne da wannan tambayan don ya tsauta wa ma'aikatan da suna gunaguni. AT: "Ai mun riga mun shirya cewa zan biya ku dinari ɗaya ba."
Mai gonar yana amfani ne da wannan tambayan ya daidaita ma'aikatan da ke gunaguni. AT: "Ai zan iya yin duk abinda na ke so da mallaka ta"
Mai gonar yana amfani ne da wannan tambayan do ya tsauta wa ma'aikatan da suke gunaguni. AT: "Kada ku yi kishi sa'adda nake yin halin kirki ga sauran mutane."
A nan "farko" na nufin "ƙarshe" na nufin matsayin mutane ko kuma "muhimmanci. Yesu yana banbanta matsayin mutane a yanzu da kuma matsayin su a mulkin sama. Duba yadda kuka juya irin wannan jimlar a [19:30]. AT" Don haka, waɗanda suna kamar mara muhimmanci yanzu za su zama mafi muhimmanci, kuma waɗanda suke kamaar su ne mafi muhimmanci yanzu za su zama da kalilar muhimmanci"
Misalin ya kare a nan, Yesu kuma yana kan magana. AT: "Sai Yesu ya ce, 'haka yake, na ƙarshe za su zama na farko.'"
Urushalima yana bisa duwatsu ne, don haka mutane sukan haurowa sama ne zuwa wurin.
Yesu yana amfani ne da kalmar nan "Ku duba" don ya ce wa almajiransa, lallai ne su sa hankalinsu ga abinda zai faɗa masu.
A nan "mu" na nufin Yesu da almajiransa.
AT: "wani zai bada Ɗan mutum"
Yesu yana maganar kansa ne kamar wani mai saurara na uku ne. In ya zama lallai, kuna iya juya waɗannan zuwa mutum na fari.
"Babban firist ɗin da shugabannin shari'a za su yanke masa hukunci su bada shi ga al'ummai, sa'annan al'umman kuma za su ya wa Yesu ba'a.
"su zane shi" ko kuma "su yi masa duka da bulala"
"uku" na daidai bisa jerin kirge ne.
Kalmomin nan "a ta da shi" karin magana ne da ke nufin "zai rayu kuma." AT: "Allah za ta da shi" ko kuma "Allah zai ba shi rai kuma"
Wato Yakubu da Yahaya kenan.
Wato a matsayi mai girma, iƙo, da kuma daraja.
A nan "mulki" na nufin sarautar Yesu a matsaying sarki. AT: "yayin da kake sarki"
A nan "ku" na nufin uwar da 'ya'yan.
A nan "ku" na nufin 'ya'ya biyun. Kuma a yanzu dai Yesu yana magana da 'ya'ya biyun ne kawai.
A "sha kokon" ko kuma "sha daga kokon" karin magana ne da ke nufin a ɗanɗana azaba" AT: "sha azaban da zan sha"
"'Sai ya'yan Zabadi suka ce masa" ko kuma "Yakubu da Yahaya suka ce masa"
A "sha kokon" ko kuma "sha daga kokon" karin magana ne da ke nufin a ɗanɗana azaba." AT: "Lallai fa za ka sha azaba kamar yadda zan sha azaba"
Wato a matsayi mai girma, iƙo, da kuma daraja. Duba yadda kuka juya wannan a [20:21]
AT: "Ubana ne ya shirya waɗannan wuraren, kuma shi ne za ba wa duk waɗanda ya zaɓa"
Wannan wata lakani ce mai muhimmanci da ke bayyana ɗangartakar da ke tsakanin Allah da Yesu.
"suka ji abinda Yakubu da Yahaya suke tambayan Yesu"
Idan ya zama lallai, kuna iya kara bayanin dalilin bacin rai na almajirai goma. AT: "suna bacin rai da 'yan'uwan nan biyu domin kowannensu ma na son su zauna a wuri mai dararja kusa da Yesu"
"ya kira almajirai sha biyun"
"sarakunan al'ummai suna mulki a bisa mutanensu da ƙarfi"
"manyan gari a cikin al'ummai"
"suna mulkin mutanen"
"duk mai so" ko kuma "duk wanda ke marmari"
"yă zama farko"
Yesu yana maganar kansa ne kamar da wani na uku yake yi. Idan ya zama lallai, kuna iya juya wannan zuwa mutum na farko
AT: "bai zo don sauran mutane su bauta masa ba" ko kuma "ban zo don sauran mutane su bauta mini ba"
Kuna iya karin bayyanin abinda aka fahimta da wannan maganan. AT: "amma ya bauta wa mutane"
Ran Yesu "domin mutane" karin magana ne da ke nufin hukuncinsa don ya ceci mutane daga hukuncin zunubansu. AT: "ya ba da ransa a maimakon na mutane" ko kuma "ya da da ransa domin ya ceci mutane masu yawa"
Mutum yă ba da ransa karin magana ne da ke nufin mutum yă zaba ya mutu, sau da dama ana haka ne domin a ceci mutane. AT: "ya mutu"
...
Wato almajiran da Yesu kenan.
"suka bi Yesu"
Akan iya juya wannan zuwa "Sai, da wasu makafai biyu a zaune." Matta na jan hankalin mu ne zuwa ga sabobin mutane a labarin. Mai yiwuwa harshen ku na da wata hanya ta musamman na yin haka.
"Da suka ji"
"ke wuce kusa da su"
Yesu ba ɗan Dauda bisa ga jiki ba ne, don haka, anan iya juya wannan zuwa "Ɗan zuriyar Sarki Dauda." Ko da shike, "Ɗan Dauda" ma wata lakaɓi ce da Almasihu, kuma mai yiwuwa mutanen suna kiran shi ne da wannan lakaɓin.
"aka kira makafin"
...
Saboda tambayan da Yesu ya yi dama, muna fahimtar cewa suna furta abinda suke so ne. AT: "muna so ka buɗe idanun mu" ko kuma "muna so mu iya gani"
"cike da tausayi" ko kuma "ya ji tausayinsu"
1 Yayinda Yesu da almajiransa suka kusato Urushalima sai suka zo Betafaji wajen dutsen zaitun, sai Yesu ya aiki almajiransa guda biyu, 2 yace masu, "Ku shiga kauyen da yake gaban ku zaku iske wata jaka da aholaki tara da ita. Ku kwance su ku kawo mani su. 3 Idan wani ya gaya maku wani abu game da haka, sai ku ce, 'Ubangiji ne yake bukatarsu,' mutumin kuwa zai aiko ku da su nan da nan." 4 Anyi wannan kuwa domin a cika annabcin anabin. Yace, 5 "Ku cewa diyar Sihiyona, duba, ga sarkinki na zuwa wurin ki, mai tawali'u ne, kuma akan jaki wanda aholaki ne." 6 Sai almajiran suka tafi suka yi kamar yadda Yesu ya umarce su. 7 Suka kawo jakar da dan aholakin, suka sa tufafinsu akai, Yesu kuwa ya zauna akan tufafin. 8 Yawancin jama'a kuwa suka baza tufafinsu akan hanya, wasu kuma suka yanko ganye daga bishiyoyi suka shimfida su a hanya. 9 Taron jama'a da suke gabansa da wadanda suke bayansa, suka ta da murya suna cewa, "Hossana ga dan Dauda! mai albarka ne shi wanda ke zuwa cikin sunan Ubangiji. Hossana ga Ubangiji!" 10 Sa'adda Yesu ya shiga Urushalima sai doki ya cika birnin ana cewa, "Wanene wannan?" 11 Sai jama'a suka amsa, "Wannan shine Yesu annabi, daga Nazaret ta Galili." 12 Sai Yesu ya shiga haikalin. Ya kori duk wadanda ke saye da sayarwa a cikin ikiilisiya. Ya birkice teburan masu canjin kudi da kujerun masu sayar da tantabaru. 13 Ya ce masu, "A rubuce yake, 'Za a kira gidana gidan addu'a,' amma kun mayar dashi kogon 'yan fashi." 14 Sai makafi da guragu suka zo wurin sa a haikalin, ya warkar da su. 15 Amma da manyan firistoci da malaman attaura suka ga abubuwan banmamaki da yayi, kuma sa'adda suka ji yara suna tada murya a cikin haikalin suna cewa, "Hossana ga dan Dauda," sai suka ji haushi. 16 Suka ce masa, kana jin abinda wadannan mutanen ke fadi?" Yesu ya ce masu, "I! Amma ba ku taba karantawa ba, 'daga bakin jarirai da masu shan mama ka sa yabo'?" 17 Sai Yesu ya bar su, ya fice daga birnin zuwa Betaniya ya kwana a wurin. 18 Washegari da safe yayin da yake komawa birnin, sai yaji yunwa. 19 Da ya ga bishiyar baure a bakin hanya, sai yaje wurin amma bai sami kome ba sai dai ganye. Sai ya ce mata, "Kada ki kara yin 'ya'ya har abada." Sai nan take bishiyar bauren ta bushe. 20 Da almajiran suka ga haka, sai suka yi mamaki suka ce, "Kaka bishiyar bauren ta bushe nan da nan?" 21 Yesu ya amsa yace masu, "Hakika ina ce maku, in dai kuna da bangaskiya ba ku yi shakka ba, ba abinda aka yi wa bauren nan kadai za kuyi ba har ma za ku cewa tsaunin nan, "Ka ciru ka fada teku,' sai kuwa haka ta kasance. 22 Kome kuka roka cikin addu'a, in dai kun gaskanta, za ku samu." 23 Sa'adda Yesu ya shiga haikalin, sai manyan fristocin da shugabannin jama'a suka zo suka same shi yayin da yake koyarwa, suka ce, "Da wane iko kake yin wadannan abubuwa?" 24 Yesu ya amsa yace masu, "Ni ma zan yi maku tambaya daya. In kun fada mani, ni ma zan fada maku ko da wane iko nake yin wadannan abubuwa. 25 Daga ina baftismar Yahaya ta fito, daga sama ko kuma daga mutune?" Sai suka yi shawara a tsakanin su, suka ce, "In munce, 'daga sama,' zai ce mana, 'don me bamu gaskanta dashi ba?' 26 Amma in munce, ' daga mutune,' muna tsoron jama'a, saboda sun san Yahaya annabi ne." 27 Sai suka amsa ma Yesu suka ce, "Bamu sani ba." Shi ma yace masu, "Nima bazan gaya maku ko da wane iko nake yin abubuwan nan ba. 28 Amma me kuke tunani? Wani mutum yana da 'ya'ya biyu. Ya je wurin na farkon yace, 'Da, je ka kayi aiki yau a cikin gona.' 29 Yaron ya amsa yace, 'bazan yi ba,' amma daga baya ya canza tunaninsa ya tafi. 30 Sai mutumin ya je wurin da na biyun ya fada masa abu guda. Wannan dan ya amsa ya ce, 'zanje, baba,' amma bai je ba. 31 Wanene a cikin 'ya'ya biyun nan yayi nufin ubansa?" Suka ce, "na farkon." Yesu ya ce masu, "Hakika ina gaya maku, masu karbar haraji da karuwai za su shiga mulkin Allah kafin ku. 32 Gama Yahaya ya zo maku a hanyar adalci, amma ba ku gaskata da shi ba, a yayinda masu karbar haraji da karuwai suka gaskata da shi. Ku kuwa, bayan kun ga abin da ya faru, baku ma tuba daga baya ba don ku gaskata da shi. 33 Ku saurari wani misalin. Anyi wani mutum, mai gona. Yayi shuka a gonar, ya shinge ta, ya gina ramin matse inabi a cikin gonar, ya kuma gina wata hasumiyar tsaro, sai ya bada hayar gonar ga wadansu manoma. Sai ya tafi wata kasa. 34 Da kakar inabi ta yi, sai ya aiki wadansu bayi su karbo masa amfanin gonar. 35 Amma manoman suka kama bayin, suka doddoki dayan, suka kashe dayan, suka jejjefe dayan da duwatsu. 36 Sai mai gonar ya sake aika wadansu bayinsa da suka fi na farko, amma manoman suka yi masu kamar yadda suka yi wa sauran. 37 Bayan wannnan, sai mai gonar ya aika da dansa wurin su yana cewa, 'za su yi wa dana biyayya.' 38 Amma da manoman suka ga dan, sai suka ce a tsakanin su, 'wannan shine magajin. Kuzo, mu kashe shi mu gaji gonar.' 39 Sai suka dauke shi, suka jefar da shi daga cikin gonar, suka kashe shi. 40 To idan me gonar ya zo, me zai yiwa manoman? 41 Suka ce masa, "Zai hallaka mugayen manoman nan ta hanya mai tsanani, zai kuma bada gonar haya ga wadansu manoman, mutanen da za su biya, lokacin da inabin ya nuna." 42 Yesu yace masu, "Baku taba karantawa a nassi ba," 'Dutsen da magina suka ki ya zama dutse mafi amfani. Wannan daga Ubangijine, kuma abin mamaki ne a idanunmu?' 43 Saboda haka ina gaya maku, za a karbe mulkin Allah daga wurin ku a ba wata al'umma da zata bada amfaninsa. 44 Duk wanda ya fadi akan dutsen nan zai ragargaje. Amma duk wanda dutsen ya fadawa, zai nike." 45 Da manyan firistocin da farisawan suka ji wannan misalin, sai suka gane da su yake. 46 Da suka nemi kama shi, sai suka ji tsoron taron, saboda mutanen sun dauke shi annabi.
Wannan ne mafarar labarin shigar Yesu a Urushalima. Anan ya ba wa almajiransa umurni game da abin da za su yi.
Wannan kawye ne da ke kusa da Urushalima.
AT: "jakin da wani ya ɗaura"
Za ku iya bayyana yadda an ɗaura jakin. AT: "a ɗaure a wurin, a kan itace"
ƙaramin jaki
A nan, marubucin ya faɗi abin da annabi Zechariah ya ce domin ya nuna cewa Yesu ya cika annabcin ta wurin hawan jaki zuwa Urushalima.
An yi amfani da wannan kalma anan domin a sa alama a ainahin labarin. Matthew ya bayyana yadda ayukan Yesu ya cika nassi.
AT: "wannan ya faru ne domin Yesu ya cika abin da Allah ya faɗa ta wurin annabi tun da daddewa"
Akwai annabawa dayawa. Matthew ya na maganar Zechariah ne. AT: "annabi Zechariah"
"diyar" garin na nufin mutanen garin. AT: "mutanen Sihiyona" ko "mutanen da su na zama a Sihiyona"
Wannan wani suna ne na Urushalima.
Jumlar "akan jaki, duƙushin jaki" na bayyana cewa jakin ƙaramin dabba ne. AT: "a kan ƙaramin jaki"
waɗannan tufa ne na waje.
Waɗannan hanyoyi ne na nuna girma ga Yesu sa'ad da ya na shigan Urushalima.
Wannan kalma na nufin "cece mu," amma ya na iya nufin "yabi Allah!"
Yesu ba ainahin ɗan Dauda ba ne, za a iya juya wannan kamar "ɗan zuriyar sarki Dauda." Ko da shike, "Ɗan Dauda" laƙani ne wa Mai ceto, mai yiwuwa taron su na kiran Yesu da wannan laƙanin.
A nan "a cikin sunan" na nufin "cikin iko" ko "kamar wakili." AT: "a cikin ikon Ubangiji" ko "kamar wakilin Ubangiji"
A nan "ma ɗaukaki" ya na nufin Allah da ke mulki daga sararin sama. AT: "Yabi Allah, wanda ya na cikin sama" ko "Yabo ga Allah"
A nan "garin" ya na nufin mutanen da suke zama a wurin. AT: "mutane dayawa daga garin sun yi ɗoki"
"murna"
Yesu bai shiga ainahin haikalin ba. Ya shiga ta fãdar haikalin.
Attajirai su na saya da sayar da dabbobi da waɗansu abubuwa da masu tafiye-tafiye sun saya don su mika hadaya da ta dace a haikalin.
"Yesu ya ce wa waɗanda su ke canza ƙudi da saya da sayar da abubuwa"
AT: "Annabawa sun rubuto tun da daddewa" ko "Allah ya faɗa da daddewa"
AT: "Gida na zai zama"
A nan "Na" ya na nufin Allah kuma "gida" na nufin haikali.
Wannan karin magana ne. AT: "wurin da mutane na addu'a"
Yesu ya yi amfani da ƙarin magana don ya tsawta wa mutanen don saya da sayar da abubuwa a cikin halkalin. AT: "kamar wurin da masu fashi suke ɓoye"
AT: "waɗanda su makafai ne da kuma waɗanda su guragu ne"
waɗanda su ke da ciwon ƙafa ko ƙafan da na sa tafiyawa wahala
"abubuwan banmamaki" ko "abin al'ajibi." Wannan ya na nufin warkaswa da Yesu ya yi wa makafi da guragu a cikin 21:14.
Ya na nufin cewa sun yi fushi domin ba su gaskanta cewa Yesu ne Almasihu ba kuma ba su son sauran mutanen su yabe shi. AT: "sun ji fushi sosai domin mutane su na yabon shi"
Manyan firistoci da malaman attaura suka yi wannan tambaya don su ƙwabe Yesu domin su na fushi da shi. AT: "Kada ka bar su sa faɗa waɗannan abubuwa game da kai!"
Yesu ya yi wannan tambaya domin ya tuna wa manyan firistoci da malaman attaura da abin da sun karanta a cikin nassi. AT: "I, Na ji su, amma ku tuna da abin da kun karanto a cikin nassi ... yabo."
Jumlar "daga bakin" na nufin magana. AT: "Ka sa ƙanannan 'ya'ya da masu shan mama su shirya don su yabi Allah"
" Yesu ya bar manyan firistoci da malaman attaura"
ya mutu ya kuma bushe
Almajiran su yi amfani da tambaya domin su nanata yadda suke mamaki. AT: "Mu na mamaki cewa bishiyar bauren ta bushe da sauri!"
"ya bushe ya kuma mutu"
"Ina gaya maku gaskiya." Wannan jimlar ya kara nanaci a abin da Yesu zai faɗa.
Yesu ya bayyana maganan don ya nanata cewa dole ne wannan bangaskiya ya zama na gaske. AT: "in kun gaskanta da gaskiya"
Za ku iya juya wannan magana kai tsaye. AT: "za ku iya ce wa wannan tsaunin nan ya tashi, ya jafa kansa a cikin teku"
AT: "zai faru"
Ya na nufin cewa Yesu bai shiga ainahin haikalin ba. Ya shiga fada a ta haikalin.
Wannan na nufin koyarswa da warkaswarYesu a cikin haikali. Mai yiwuwa ya na kuma nufin kora da Yesu ya yi wa masu saya da sayad a ranar da ta wuce.
"daga ina ne ya sami ikon yin wannan?
Wannan na da magana a cikin magana. za ku iya juya maganan. AT: "In mun ce mun gaskanta cewa yahaya ya karba ikonsa daga sama, Yesu zai tambaye dalilin da ba mu gaskanta da yahaya ba."
A nan "sama" na nufin Allah. AT: "daga Allah a sama"
Shugabanin addinai sun san cewa Yesu zai iya tsawta masu da wannan tambaya. AT: "Da kun gaskanta da Yahaya mai Baftisma"
Wannan magana ne cikin magana. Za ku iya juya maganan kai tsaye. AT: "Amma in mun faɗa cewa mun gaskanta Yahaya ya karba ikonsa daga mutane"
"muna tsoron abin da taron za su yi tunani ko su yi mana"
"sun gaskanta cewa Yahaya annabi ne"
Yesu ya yi amfani da tambaya domin ya tsokane shugabanin adini don su yi tunani da zurfi game da misalin da zai gaya masu. AT: "Faɗa mani game da abin da ku ke tunani a abin da zan gaya maku."
Wannan na nufin ɗan da ya sake duba tunaninsa ya kuma so ya aikata dabam daga yadda ya ce zai yi.
"Shugaban firistoci da dattawa su ka ce"
"Yesu ya ce wa shugaban firistoci da dattawa"
A nan "mulkin Allah" na nufin mulkin Allah kamar sarki. AT: "a loƙacin da Allah zai kafa mulkinsa a duniya, zai yarda ya albarkace masu karban haraji da karuwai ta wurin yin mulki da su kafin ya yarda ya yi maku wannan"
AT: 1) Allah zai karɓi masu karban haraji da karuwai ba da daddewa ba fiye da yadda zai karbi shugabanin Yahudawa, ko 2) Allah zai karbi masu karban haraji da karuwai a maimakon shugabanin addin yahudawa.
A nan "ku" ɗaya ne kuma ya na nufin dukka mutanen isra'ila ba shugabanin Yahudawa kadai ba. AT: "Yahaya ya zo wa mutanen isra'ila"
Wannan karin magana ne da na nufin cewa Yahaya ya nuna wa mutanen hanyar gaskiya da za su yi rayuwa. AT: "ya kuma gaya ma ku yadda Allah ya na so ku yi rayuwa"
A nan " ku" ɗaya ne kuma ya na nufin shugabanin Yahudawa.
"mutum da ke da dan dukiya"
"danga"
"gina rami a cikin gonan don matse inabi"
Mai shi ne ya ke da gonan, amma ya bar manoman su kula da shi. A loƙacin da inabin sun yi, za su ba wa mai shi sai su ajiye sauran.
Waɗannan mutane ne da sun san yadda ana kula da gona da kuma inabi.
"bayin mai gonan"
Matiyu bai bayyana wanda ya amsa Yesu ba. Idan ku na so ku ba da takamaiman mai sauraro, za ku iya juya ta kamar "Mutanen sun ce wa Yesu."
Yesu ya yi amfani da tambaya domin ya sa masu sauraransa su yi tunani da zurfi game da abin da wannan nassin na nufi. AT: "Yi tunanin abin da kun karanta ... idanu.?
Yesu ya na faɗa daga cikin zabura. Wannan magana ne da na nufin shugabanin Yahudawa, kamar masu gini, za su ki Yesu, amma Allah zai sa shi mafi muhimminci a cikin mulkinsa, kamar dutse mafi amfani a cikin gini.
AT: "ya zama dutse mafi amfani"
"Ubangiji ya sa wannan babban canji"
A nan "a idanunmu" na nufin gani. AT: "abin al'ajibi ne a gani"
Wannan na kara nanaci akan abin da Yesu zai ce.
A nan "ku" ɗaya ne. Yesu ya na magana da shugabanin addini da kuma mutanen Yahudawa ne a takaice.
A nan "mulkin Allah" ya na nufin mulkin Allah kamar sarki. AT: "Allah zai karbi mulkinsa daga wurin ku ya kuma ba wata al'umma" ko "Allah zai ki ku, Mutanen Yahudawa, kuma zai zama sarki ga mutane daga wasu al'ummai"
Ba bu wanda ya tabatar ko Yesu ya na nufin cewa Allah zai ba da mulkin wata rana ko kuwa ba zai ba da shi ba. Juyawarku ya ba da fahimta mai yiwuwa.
"amfanin" a nan magana ne na "sakamako." AT: "da na ba da sakamako masu kyau"
A nan, "wannan dutse" ɗaya ne a cikin 21:42. Wannan magana ne da na nufin cewa Almasihu zai hallakar da duk wanda ya yi masa tawaye. AT: "Dutsen zai ragargaje duk wanda ya faɗi akai"
A takaice wannan ya na nufin abu ɗaya ne a jumla da ta wuce. Magana ne da ya na nufin cewa Almasihu zai yi hukunci na ƙarshe kuma zai hallakar da duk wanda ya yi masa tawaye.
"misalan Yesu"
1 Yesu ya sake yi masu magana da misalai, yace, 2 "Mulkin sama yana kama da wani sarki wanda ya shirya wa dansa liyafar aure. 3 Ya aiki bayinsa su kira wadanda aka gayyata su zo liyafar auren, amma suka ki zuwa. 4 Sai sarkin ya sake aiken wasu bayin, yace, "Ku gaya wa wadanda aka gayyata, "Duba, na shirya liyafata. An yanka bajimaina da kosassun 'yanmarukana, an gama shirya komai. Ku zo wurin bikin auren." 5 Amma mutanen ba su dauki sakon da mahimmanci ba kuma suka yi tafiyarsu. Wani ga gonarsa, wani ga kasuwancinsa. 6 Sauran kuma suka kama bayin sarkin, suka wulakanta su, suka kuma kashe su. 7 Amma sarkin ya ji haushi. Ya aika sojojinsa, ku kashe masu kisan kan nan, ku kuma kone birnin su. 8 Sai ya ce wa bayinsa, 'An gama shirya bikin, amma wadanda aka gayyata ba su cancanta ba. 9 Saboda haka ku je bakin hanya ku gayyaci iyakar yawan mutanen da za ku samu zuwa bukin auren.' 10 Bayin suka tafi hanya suka tattaro dukan mutanen da suka samu, da masu kyau da marassa kyau. Zauren auren kuwa ya cika makil da baki. 11 Amma da sarkin ya zo don ya ga bakin, sai ya ga wani wanda bai sa kayan aure ba. 12 Sai sarkin ya ce masa, 'Aboki, ta yaya ka shigo nan ba tare da kayan aure ba?' Mutumin kuwa ya rasa ta cewa. 13 Sai sarkin ya ce wa bayinsa, 'Ku daure mutumin nan hannu da kafa, ku jefa shi cikin duhun, inda za ayi kuka da cizon hakora.' 14 Gama mutane dayawa aka kira, amma kadan aka zaba."' 15 Sai Farisawan suka tafi suka shirya makirci akan yadda zasu kama shi ta maganarsa. 16 Suka tura masa almajiransu, da Hirudiyawa. Suka ce ma Yesu, "Mallam, mun san kai mai gaskiya ne, kuma kana koyar da hanyar Ubangiji da gaskiya. Ba ka damu da ra'ayin kowa ba, kuma ba ka nuna bambanci a tsakanin mutane. 17 To gaya mana, menene tunaninka? Ya halarta a biya haraji ga Kaisar ko a'a?" 18 Amma Yesu ya gane muguntarsu yace, "Don me kuke gwada ni, ku munafukai? 19 Ku nuna mani sulen harajin." Sai suka kawo masa sulen. 20 Yesu yace masu, "Hoto da sunan wanene wadannan?" 21 Suka ce masa, "Na Kaisar." Sai Yesu ya ce masu, "To ku ba Kaisar abubuwan dake na Kaisar, Allah kuma abubuwan dake na Allah." 22 Da suka ji haka, suka yi mamaki. Sai suka bar shi suka tafi. 23 A ran nan sai wadansu Sadukiyawa, wadanda suka ce ba tashin matattu, suka zo wurinsa. Suka tambaye shi, 24 cewa, "Mallam, Musa yace, 'Idan mutum ya mutu, bashi da 'ya'ya, dole dan'uwansa ya auri matarsa ya kuwa haifawa dan'uwansa 'ya'ya. 25 Akwai wasu 'yan'uwa bakwai. Na farkon yayi aure sai ya mutu. Da shike bai bar 'ya'ya ba. Ya bar wa dan'uwansa matarsa. 26 Sai dan'uwansa na biyu shi ma yayi haka, haka kuma na ukun, har zuwa dan'uwan na bakwai. 27 Bayan dukansu, sai matar ta mutu. 28 To a tashin matattu, matar wa zata zama a cikin su bakwai din? Don duk sun aure ta." 29 Amma Yesu ya amsa yace masu, "Kun bata, domin ba ku san litattafai ko ikon Allah ba. 30 Domin a tashin matattu basu aure, ba kuma a bada su aure. Maimaikon haka, suna kama da mala'ikun sama. 31 Amma game da tashin matattu, ba ku karanta abinda Allah ya fada maku ba, cewa, 32 'Nine Allah na Ibrahim, Allah na Ishaku, da Allah na Yakubu'? Allah ba Allah na matattu bane, amma na rayayyu." 33 Da taron suka ji haka, sai suka yi mamakin koyarwarsa. 34 Amma da Farisawan suka ji cewa Yesu ya kure Sadukiyawa, sai suka tattara kansu. 35 Daya daga cikinsu, masanin shari'a, yayi masa tambaya, yana gwada shi- 36 "Mallam, wace doka ce mafi girma a cikin shari'a?" 37 Yesu yace masa, "Ka kaunaci Ubangiji Allahnka da dukkan zuciyarka, da dukkan ranka, da dukkan hankalinka.' 38 Wannan itace babbar doka ta farko. 39 Doka ta biyu kuma kamar ta take- 'Ka kaunaci makwabcinka kamar kanka.' 40 Akan wadannan dokoki ne dukkan shari'a da annabawa suka rataya." 41 Yayin da Farisawa suke tattare wuri daya, Yesu yayi masu tambaya. 42 Yace, "Me kuke tunani game da Almasihu? Shi dan wanene?" Suka ce masa, "Dan Dauda ne." 43 Yesu yace masu, "To ta yaya kuma Dauda cikin Ruhu ya kira shi Ubangiji, yana cewa, 44 "Ubangiji ya cewa wa Ubangijina, zauna a hannun damana, har sai na mai da makiyanka matakin sawayenka." 45 Idan Dauda ya kira Almasihu 'Ubangiji,' ta yaya ya zama dan Dauda?" 46 Ba wanda ya iya bashi amsa, ba kuma wanda ya kara yi masa tambayoyi tun daga wannan rana.
Yesu ya ba da labari game da bikin auren, don ya tsawata shugabanin addini da kuma nuna rashin gaskantawarsu.
"wa mutanen"
Wannan ne farkon labari. dubi yadda kun juya wannan a cikin 13:24.
AT: "mutanen da sarkin ya gayyato"
Ana iya bayyana wannan magana kai tsaye. AT: "bayin, umurta su su gaya wa waɗanda ya gayyato"
"Duba" ko "ji" ko" saurara abin da zan gaya ma ku"
Ya na nufin cewa an dafa dabbobin kuma su na nan a shirye don ci. AT: "Bayi na sun kashe sun kuma dafa bajimaina da kosassun 'yanmarukana"
"Bajimaina mafi kyau da kosassun 'yanmarukana don ci"
"Amma waɗannan baƙi da sarkin ya gayyata sun ki gayyatan"
Ya na nufin cewa sojojin sarkin sun ƙashe masu kisa.
AT: "waɗanda na gayyato"
"inda ainahin hanyoyin haye suke." Sarkin ya na aikan bayin zuwa wurin da za a iya samin mutane.
"mutane masu kyau da marassa kyau"
AT: "Bakin sun cika da zauren auren"
babban ɗaki
Sarkin ya yi amfani da wannan tambaya domin ya tsawata bakon? AT: "ba ka sa kayan da ta dace da aure ba. Bai kamata ka na nan ba."
"mutumin ya yi shiru"
"ɗaure shi don kada ya iya motsa hannunsa ko kafa"
A nan "cikin duhu" magana ne na wurin da Allah na tura waɗanda sun ki su. Wannan wuri ne da an ƙebe daga Allah har abada. Dubi yadda kun juya wannan a cikin 8:12. AT: "duhun wuri da nisa daga Allah"
"cizon hakora" alama ne na yin abu, da na wakilcin bakin ciki mai tsanani da wahala. Dubi yadda kun juya wannan a cikin 8:12. AT: "kuka da bayyana wahala mai tsanani"
AT: "Gama Allah ya gayyace mutane dayawa, amma ya zabi kadan"
Wannan ya nuna wucewa. Yesu ya kalmasa labarin zai kuma bayyana ma'anar labarin yanzu.
"yadda za su sa Yesu ya faɗa wani abin da ba daidai ba don su iya kama shi"
Almajiran Farisawa sun amince da biyan haraji ga shugabanin Yahudawa. Hirudiyawan sun amince da biyan haraji ga shugabanin Romawa. Ana nufin cewa Farisawa sun yarda cewa duk abin da Yesu ya ce, zai saba wa ɗaya daga cikin taron.
Waɗannan ma'aikata ne da masu bin sarki Hiradus na Yahudawa. Shi abuta ne da shugabanin Romawa.
"ba ka nuna bambancin girma ga kowa" ko "ba ku ɗaukan wani da mafi muhimminci fiye da wani dabam ba"
Mutane ba su biyan haraji kai tsaye wa kaisar ba amma ga wani mai karɓan harajinsa. AT: "a biya harajin da Kaisar ya umurta"
Yesu ya yi amfani da wannan tambaya domin ya tsawata waɗanda su na son su kama shi. AT: "Kada ku gwada ni, ku munafukai? ko "Na san cewa ku munafukai ku na so ku gwada ni ne!"
Wannan sulen Romawa ne da ya kai ƙudin aikin rana ɗaya.
Yesu ya yi amfani da wannan tambaya domin ya sa mutanen su yi tunani sosai game da abin da ya na faɗa. AT: "Faɗa mani hoto da sunan wanene ku ke gani a kan wannan sulen."
Za ku iya bayyana bayanin da an fahimta a cikin amsansu. AT: "Sulen na da hoto da sunar Kaisar a kai"
"abubuwan dake na Kaisar"
"abubuwan dake na Allah"
Shugabanin addini su na tambayan Yesu game da abin da Musa ya rubuto a cikin nissi. Idan harshenku bai yarda da magana a cikin magana ba, za a iya bayyana maganan kai tsaye. AT: "Mallam, Musa ya faɗa cewa idan mutum ya mutu"
Anan "sa" ya na nufin mutumin da ya mutu.
"Babban ... mai bin babban ... ɗayan babbab ... ƙaramin" ko "Babban ... babban ƙaramin ɗan'uwansa ... wannan babban ƙaramin ɗan'uwan ... ƙaramin"
"Bayan kowane ɗan'uwa ya mutu"
A nan Saducees sun matsa daga labari game da 'yan'uwa bakwai zuwa ainahin tambayansu.
"lokacin da matattu za su rayu kuma"
Ana nufin cewa Yesu ya na nufin sun bata da abin da su ke tunani game da tashin matattu. AT: "kun bata da tashin matattu"
"abin da Allah na iya yi"
"mutane ba za su yi aure ba"
AT: "mutane ba za su kuma ba da 'ya'yansu a aure ba"
A cikin 22:32, Yesu ya faɗa daga Fitowa don ya nuna cewa mutane na rayuwa kuma bayan mutuwa.
Yesu ya yi wannan tambaya domin ya tuna wa shugabanin addini game da abin da sun sani daga nassi. AT: "Na san cewa kun karanta, amma ba ku fahimci abin da ... Yakubu."
AT: "abinda Allah ya faɗa maku"
Za ku iya juya wannan magana kai tsaye. AT: "Allah, wanda ya ce wa Musa cewa shi ne Allah na Ibrahim, Allah na Ishaku, da Allah na Yakubu."
AT: "na matattun mutane, amma shi Allah na rayayyun mutane"
"gwani a shari'a." Wannan ba-Farasi ne da ke da fasahar shari'ar Musa.
An yi amfani da waɗannan jimloli biyu don a nuna "cikakke" ko "mai himma." A nan "zuciya" da "rai" magana ne na cikin mutum.
A nan "babban" da "farko" na nufin abu ɗaya. Su na nanata cewa wannan ne doka mafi muhimminci.
AT: 1) "akwai wani doka dake biye a muhimminci" ko 2) "akwai doka ta biyu da ke da muhimminci." haka kuma, Yesu ya na nufin waɗannan dokoki biyu su na da muhimminci fiye da dukka sauran dokoki.
Wannan ya na nufin kamar doka a cikin 22:37.
A nan "makwabcinka" ya na nufin fiye da waɗanda su ke zama kusa. Yesu ya na nufin dole ne mutum ya kaunace dukka mutane.
A nan jumlar "dukkan shari'a da annabawa" na nufin dukka nassi. AT: "Komai da Musa da annabawan sun rubuto a cikin nissi su na bisa waɗannan dokoki biyu"
A cikin waɗannan "ɗan" ya na nufin "zuriya."
Yesu ya yi amfani da tambaya domin ya sa shugabanin addini su yi zurfin tunani game da zabura da ya na sa ya faɗa. AT: "To, faɗa mani dalilin da Dauda a cikin Ruhu ya kira shi Ubangiji"
"Dauda, wanda Ruhu mai Tsarki ke ƙarfafa." Wannan na nufin Ruhu mai Tsarki ne na albarkaci abin da Dauda na faɗa.
A nan "shi" ya na nufin Almasihu, wanda shi ma zuriyar Dauda ce.
A nan "Ubangiji" ya na nufin Allah Uba.
A nan "Ubangiji" ya na nufin Almasihu. Kuma, "na" ya na nufin Dauda. Wannan Almasihun ya fi Dauda.
Zauna a "hannun damanan Allah" alama ne na karban babban ɗaukaka da iko daga Allah. AT: " zauna a wurin girma a gefena"
Wannan ƙarin magana ne. AT: "sai na ci nasara da makiyanka" ko "sai na sa makiyanka su durkusa a gaban ka"
Yesu ya yi amfani da tambaya don ya sa shugabanin addini su yi zurfin tunani game da abin da ya na faɗa. AT: "Dauda ya na kiransa 'Almasihu,' don haka dole Almasihu zai fi zuriyar Dauda."
Dauda ya na kiran Yesu "Almasihu" domin Yesu ba zuriyan Dauda kadai ba, amma ya fi shi.
A nan "amsa" na nufin abin da mutane na na faɗa. AT: "ba shi amsan komai" ko "amsa shi"
Ana nufin cewa babu wanda ya yi masa irin tambayoyin da zai sa shi ya faɗa abin da bai dace ba don shugabanin addini su iya kama shi.
1 Sai Yesu yayi wa taron da alamajiransa magana. 2 Ya ce, "Marubuta da Farisawa suna zaune a mazaunin Musa. 3 Don haka, duk abinda suka umarceku kuyi, kuyi wadannan abubuwa ku kuma kiyaye su. Amma kada kuyi koyi da ayyukansu, gama suna fadar abubuwa amma kuma ba su aikata su. 4 I, sukan daura kaya masu nauyi, masu wuyar dauka, daga nan su dauka su jibga wa mutane a kafada. Amma su kan su baza su mika danyatsa ba su dauka. 5 Duk ayyukan su suna yi ne don mutane su gani, suna dinka aljihunan nassinsu da fadi, suna fadada iyakokin rigunansu. 6 Su na son mafifitan wuraren zama a gidan biki, da mafifitan wuraren zama a majami'u, 7 da kuma gaisuwar musamman a wuraren kasuwanci, a kuma rika ce da su 'mallam.' 8 Amma ba sai an kira ku 'mallam, ba' domin malami daya kuke da shi, ku duka kuwa 'yan'uwan juna ne. 9 Kada ku kira kowa 'Ubanku' a duniya, domin Uba daya ne ku ke da shi, kuma yana sama. 10 Kada kuma a kira ku malamai, saboda malamin ku daya ne, shi ne Almasihu. 11 Amma wanda yake babba a cikin ku zaya zama bawanku. 12 Duk wanda ya daukaka kansa za a kaskantar dashi. Duk wanda ya kaskantar da kansa kuma za a daukaka shi. 13 Amma kaiton ku marubuta da Farisawa, munafukai! Kun toshewa mutane kofar mulkin sama. Baku shiga ba, kuma ba ku bar wadanda suke so su sami shiga ba. 14 kaiton ku marubuta da Farisawa, domin kuna hallaka gwauraya - 15 Kaiton ku marubuta da Farisawa, munafukai! Kuna tafiya ketaren tekuna da kasashe domin samun almajiri daya tak, in kwa kun samu kukan mai da shi biyunku danwuta. 16 Kaiton ku, makafin jagora, kuda kuke cewa, Kowa ya rantse da Haikali, ba komai. Amma duk wanda ya rantse da zinariyar Haikalin, rantsuwarsa ta daure shi.' 17 Ku wawayen makafi! wanene yafi girma, zinariyar ko kuwa Haikalin da yake tsarkake zinariyar? 18 Kuma, 'Kowa ya rantse da bagadi, ba komai bane. Amma duk wanda ya rantse da baikon da aka dora a kai, sai rantsuwarsa ta kama shi.' 19 Ku makafi! Wanene yafi girma, baikon ko kuwa bagadin da yake kebe baikon ga Allah? 20 Saboda haka, duk wanda ya rantse da bagadi, ya rantse da shi da duk abinda ke kansa. 21 Kuma duk wanda ya rantse da Haikali ya rantse dashi da kuma wanda yake cikin sa. 22 Kuma duk wanda ya rantse da sama, ya rantse da kursiyin Allah da kuma wanda yake zaune akai. 23 Kaiton ku Farisawa da marubuta, munafukai! Kukan fitar da zakkar doddoya, da karkashi, da lamsur, amma kun yar da al'amuran attaura mafi nauyi-, wato, hukunci, da jinkai da bangaskiya. Wadannan ne ya kamata kuyi, ba tare da kunyi watsi da sauran ba. 24 Makafin jagora, ku kan burtsar da kwaro dan mitsil, amma kukan hadiye rakumi! 25 Kaiton ku marubuta da Farisawa, munafukai! kuna wanke bayan moda da kwano, amma aciki cike suke da zalunci da keta. 26 Kai makahon Bafarise! Sai ka fara tsarkake cikin modar da kwanon domin bayansu ma su tsarkaka. 27 Kaiton ku marubuta da Farisawa, munafukai! Kamar kaburburan da aka shafa wa farar kasa kuke, masu kyaun gani daga waje, daga ciki kuwa sai kasusuwan matattu da kazanta iri iri. 28 Haka nan kuke a idanun mutane ku adalai ne, amma a ciki sai munafunci da mugun aiki. 29 Kaiton ku marubuta da Farisawa, munafukai! Ku kan gina kaburburan annabawa, kuna kuma kawata kaburburan adalai. 30 Kuna cewa, 'Da muna nan a zamanin Ubanninmu, da bamu basu goyon baya ba wajen zubar da jinin annabawa.' 31 Domin haka kun shaida kanku ku ne 'ya'yan masu kisan annabawa. 32 Sai kuma kuka cika ma'aunin ubanninku! 33 macizai, Ku 'ya'yan ganshekai, Yaya zaku tsere wa hukuncin Gidan wuta? 34 Saboda haka, duba, ina aiko maku da annabawa, da masu hikima da marubuta. Za ku kashe wadansun su kuma ku gicciye su. Zaku yiwa wasu bulala a majami'un ku, kuna bin su gari gari. 35 Sakamakon hakan alhakin jinin dukkan adalai da aka zubar a duniya ya komo a kan ku, tun daga jinin Habila adali har ya zuwa na Zakariya dan Barakiya, wanda kuka kashe a tsakanin Haikali da bagadi. 36 Hakika, Ina gaya maku, duk wannan zai auko wa mutanen wannan zamani. 37 Urushalima, Urushalima, keda kika kashe annabawa kika kuma jejjefi wadanda aka turo maki da duwatsu! Sau nawa ne naso in tattaro ki kamar yadda kaza take tattara 'yan tsakinta cikin fukafukanta, amma kin ki. 38 Ga shi an bar maku gidan ku a yashe! 39 Ina dai gaya maku, ba za ku kara gani na ba, sai ran da kuka ce, 'Albarka ta tabbata ga mai zuwa cikin sunan Ubangiji."'
Wannan farkon sabon sashin labarin da ta bi 25:46, inda Yesu ya koyar game da ceto da kuma hukunci na karshe. A nan ya fara da tsawata wa mutanen game da Marubuta da Farisawa.
A nan "zauna" na wakilcin ikon yin mulki da kuma yin hukunci. AT: "na da iko kamar Musa" ko "na da ikon faɗan abin da dokan Musa ke nufi"
"dukkan abubuwa ... yi su ku kuma kiyaye su" ko "komai ... yi ku kuma kiyaye"
A nan "ɗaura kaya masu nauyi ... jibga wa mutane a kafada" magana ne na shugabanin addini da su ke sa dokoki masu wuya da kuma sa mutane su yi biyayya ga su. Kuma "baza su motsa danyatsa" ƙarin magana ne da ke nufin cewa shugabanin addin ba za su taimake mutanen ba. AT: "su na sa ku yi biyayya ga dokoki masu yawa da ke da wuyan bi. Amma basu yin komai don su taimake mutanen a bin dokan"
AT: "Su na yin dukka ayukansu domin mutane su iya ganin abin da suke yi"
Dukka waɗannan abubuwa ne da Farisawa suke don su bayyana kamar su na girmama Allah fiye da waɗansu mutane.
ƙaramin akwatin fata da ke ɗauke da takarda da an rubuto nassi a kai
Farisawan sun yi alakwayi a ƙasan tufafinsu musamman don su nuna biyayyar su ga Allah.
Yesu ya cigaba da magana da taron da kuma almajiran game da su Farisawan.
Dukka waɗannan wurare ne da mutane masu daraja suke zama.
babban, fili inda mutane suke saya da sayar da abubuwa
AT: "don mutane su kira su 'Mallam."'
AT: "Amma ba sai kun yarda wani ya kira ku"
Duk aukuwar "ku" ɗaya ne kuma na nfuin duka masubin Yesu.
A nan "'yan'uwa" na nufin "'yan'uwa masubi"
Yesu ya na amfani da ƙarin magana domin ya faɗa wa masu sauraransa cewa kaɗa su yarda mutane masu daraja su fi daraja a wurinsu fiye da Allah. AT: "kaɗa ku kira wani a duniya Ubanku" ko "kaɗa ku faɗa cewa kowane mutum a duniya ubanku ne"
"Uba" anan muhimmin laƙabi ne wa Allah.
AT: "Kuma, kaɗa ku bar wani ya ƙira ku"
A lokacin da Yesu ya ce "Almasihu," ya na maganan kansa a cikin mutum na uku. AT: "Ni, Almasihun, ni ne malaminku"
"mutumin da ke mafi daraja a cikinku"
A nan "ku" na nufin masubin Yesu."
"daraja kansa"
AT: "Allah zai kaskanta"
AT: "Allah zai sa daraja" ko "Allah zai girmama"
"yadda zai zama da ban tsora a Dubi yadda kun juya wannan a cikin 11:21.
Yesu ya na maganar mulkin sama, wadda Allah ya na mulki akan mutane, kamar gida ne, kofa wadda farisawan suka toshe daga waje domin kada su ko wani dabam ya shiga gidan. Ana samin jumlar "mulkin sama" a cikin littafin matthew. In ya yiwu, Yi amfani da kalmar harshenku na "sama" a juyinku. AT: "kun sa shi yiwuwa wa mutane su shiga mulkin sama ... ba ku shiga ba ... kuma ba ku bar waɗanda suke so su sami shiga ba" ko "Kun hana mutane daga karban Allah, wadda yake zama a sama, sarki ... ba ku ƙarbe shi kamar sarki ba ... kuma kun sa shi mara yiwuwa wa waɗanda su ke so ƙarbe shi sarki su yi haka"
Wannan ƙarin magana ne da na nufin su na tifiyan wurare masu nisa. AT: "ku na tafiya mai nisa sosai"
"domin ya sa wani ya ƙarba addininka"
A nan "ɗan" ƙarin magana ne da na nufin "zama na." AT: "mutum da ya zama na wuta" ko "mutum da ya kamata ya je wuta"
Dubi rubutan ƙasa. Kalmar "cinye" magana ne da ke nufin kwace da ƙarfi. Ma'ana mai yiwuwa 1) "gidaje" na nufin gidajensu. AT: "ku na sace gidajen gomraye daga wurinsu" 2) "gidaje" magana ne na dukka mallakarsu. AT: "ku na sata dukka mallakar gomraye"
Shugabanin Yahudawan makafi ne a ruhaniya. Ko da shike sun ɗauki kansa kamar malamai, ba su iya gane gaskiyar Allah ba. Dubi yadda kun juya "jagora makafin" a cikin 15:14.
"ta haikali ba sai ya ɗauka rantuwarsa ba"
"ɗaure da rantsuwarsa." Jumlar "ɗaure da rantuwarsa" magana ne da na bukata a yi abin da ya ce zai yi a cikin rantsuwa. AT: "dole ne ya yi abin da ya ce zai yi"
Yesu ya yi amfani da wannan tambayan domin ya ƙwabe Farisawan domin sun ɗaukake zinariyar kamar ya fi haikalin daraja. AT: "Haikalin da ya mika zinariyar ga Allah ya fi daraja fiye da zinariya!"
"Haikalin da yake sa zinariyar ya zama na Allah kadai"
Ana iya sa a bayyana bayanin da an fahimta. AT: "Kun kuma ce"
"ba sai ya yi abin da ya rantse zai yi ba" ko "ba sai ya tsaya a kan rantsuwarsa ba"
Wannan dabba ne ko hatsi da mutum zai kawo wa Allah ta wurin sakawa a kan bagadin Allah.
Shugabanin Yahudawan makafi ne a ruhaniya. Ko da shike sun ɗauki kansa kamar malamai, ba su iya gane gaskiyar Allah ba.
Yesu ya yi amfani da wannan tambayan domin ya ƙwabe Farisawan don yadda suke yi da kyautan kamar ya fi daraja fiye da bagadin. AT: "Bagadin da ya na tsarkake kyautan ya fi kyautan!"
"bagadin da yake ba kyautan daraja ga Allah" "
"ta dukkan kyautanne da mutane sun saka a kai"
Duk waɗannan na nufin Allah Uban.
yadda zai zama da ban tsora ... munafukai! Dubi yadda kun juya wannan a cikin 11:21.
Waɗannan itce da iri ne da mutane na amfani don su sa abinci ya yi dadi.
"ba ku yi biyyaya"
"al'amuran mafi daraja"
"ya kamata kun yi biyyaya da waɗannan dokoki masu daraja"
AT: "tare da bin dokoki masu dan daraja"
Yesu ya yi amfani da wannan magana domin ya kwatanta Farisawan. Yesu ya na nufin cewa Farisawan ba su fahimci umurnin Allah ko yadda za su faranta mashi rai ba. Don haka, ba za su iya koya wa waɗansu yadda za su faranta wa Allah rai ba. Dubi yadda kun juya wannan magana a cikin 15:14.
Mai da hankali a bin ƙananan dokoki masu dan daraja da kuma ƙyale dokoki mafi daraja na nan kamar hwaka ne kamar mai da hankali don ƙada ku haɗiye ƙaramin dabba mai datti amma cin namam babban dabba. AT: "ku na nan kamar wawaye kamar mutum da ya na butsar da ƙwaro da ya faɗi a cikin ruwansa amma ya haɗiye rakumi"
Wannan na nufin juye ruwa a tuffafi don a cire ƙwaro daga ruwan sha.
ƙaramin ƙwaro mai tashi sama
Wannan magana ne da ke nufin cewa marubuta da Farisawan sun bayyana da tsarki a waje ga waɗansu, amma a a ciki kuwa mugaye ne.
"su na son abin da waɗansu ke da shi, kuma sun yi son kai"
Farisawan sun makanta a ruhaniya. Ko da shike sun ɗauki kansu kamar mallamai, ba su iya fahimtar gaskiyar Allah.
Wannan magana ne da na nufin cewa idan za su zama da tsarki a cikinsu sakamokan shi ne za su zama da tsarki a wajen.
Wannan magana ne da ke nufin cewa Farisawa da marubuta
"kaburburan da wani ya shafa wa farar kasa." Yahudawa su na shafa wa kaburbura farar kasa domin mutane su iya gani su kuma daina taɓasu. Taɓa kaburi zai sa mutum ya zama da kazanta.
AT: "na mutane masu adalci"
"a loƙacin kakaninmu"
"da bamu hadu da su ba"
A nan "jini" na nufin rai. Zub da jini na nufin ƙashe. AT: "ƙashe" ko "yin kisa"
A nan "'ya'ya" na nufin "zuriya."
Yesu ya yi amfani da wannan domin ya nuna cewa Farisawan za su cika mugayen ayukan da kakaninsu su ka fara a loƙacin da sun ƙashe annabawan. AT: "Kun kuma gama zunuban da kakaninku sun fara"
Shaidan macizai ne, kuma ganshekai macizai ne masu dafi. Mugaye ne kuma su kullum alamu ne na mugu. AT: "Ku na nan muguye da mugunta kamar macizai masu dafi"
A nan "'ya'ya" na nufin "samin halin." Dubi yadda kun juya jumla irin wannan a cikin 3: 7.
Yesu ya yi amfani da wannan tambaya don ƙwaba. "babu hanya da za ku tsere hukuncin gidan wuta!"
Ana magana wani loƙaci domin a nuna cewa wani zai yi wani abu nan ba da juma ba. AT: "Zan turo maku annabawa, masu hikima, da kuma marubuta"
Jumlar "A kan ku zai zo" ƙarin magana ne da ke nufin ƙarban hukunci. Zuba jini magana ne da na nufin ƙashe mutane, don haka "jinin adalci da an zuba a duniya" na wakilcin mutane masu adalci da an ƙashe su. AT: "Allah zai hukunta ku domin kisan dukka mutane masu adalci"
A nan kalmar "jini" na wakilcin ƙashen mutum. AT: "daga mai kisan ... zuwa mai kisan"
Habila ne farkon mai adalci wanda aka ƙashe shi, kuma Zakariya, wanda Yahudawa suka ƙashe shi a cikin haikali, ana zaton ku shi ne na ƙarshe. Waɗannan maza biyun su na wakilcin dukka mutane masu adalci da aka ƙashe.
Wannan Zakariya ba shi ne Uban Yahaya mai baftisma ba.
Yesu ba ya nufin cewa mutanen da ya ke magana da su ne suka ƙashe Zakariya. Ya na nufin kakaninsu ne su yi.
"Ina gaya maku gaskiyar." Wannan na kara nanaci a abin da Yesu zai faɗa nan gaba.
Yesu ya yi magana da mutanen Urushalima kamar su ne garin.
AT: "waɗanda Allah ya turo maki"
Yesu ya na magana da Urushalima kamar mace ne kuma mutanen 'ya'yanta ne. AT: "mutanen ki" ko "mazaunanki"
Wannan magana ne da ke nanata kaunar Yesu ga mutanen da kuma yadda ya so ya kula da su.
kaza na mace. Za ku iya juya da kowane tsuntsu da ke ƙare 'ya'yanta a cikin fiffikenta.
"Allah zai bar gidanku, kuma zai zama fanko"
AT: 1) "birnin Urushalima" ko 2) "haikalin."
Wannan na ƙara nanata abin da Yesu zai faɗa a gaba.
A nan "cikin sunan" ko "kamar wakili." Dubi yadda kun juya wannan a cikin 21:9. AT: "Mai albarka ne shi wanda ke zuwa a cikin ikon Ubangiji" ko "Shi wanda ke zuwa a matsayin wakilin Ubangiji zai zama da albarka"
1 Yesu ya fita daga cikin haikalin ya kama hanyar sa. Almajiran sa suka zo suna nuna masa ginin haikali. 2 Amma ya amsa masu yace, "kun ga dukkan wadannan abubuwan? Ina gaya maku gaskiya, ba ko dutse daya da za'a bari akan dan'uwansa wanda ba za'a rushe shi ba." 3 Yayin da ya zauna a kan dutsen zaitun, almajiran sa suka zo wurin sa a boye suka ce, "me zai zama alamar zuwanka da kuma na karshen duniya?" 4 Yesu ya amsa yace dasu, "Ku kula kada wani yasa ku kauce." 5 Gama da yawa za su zo da sunana. Za su ce, "ni ne almasihu," kuma za su sa da yawa su kauce. 6 Za ku ji labarin yake-yake da kuma shelar yake-yake. Ku kula kar ku tsorata, domin dole abubuwan nan su faru; amma karshen dai tukunna. 7 Gama al'umma zata tayarwa al'umma, kuma mulki zai tayarwa mulki. Za'a yi yunwa da girgizar kasa a wurare dabam dabam. 8 Amma dukkan wadannan farkon ciwon haihuwa ne kawai. 9 Bayan haka za'a bada ku ga tsanani a kuma kashe ku. Dukkan al'ummai za su tsane ku saboda sunana. 10 Daga nan da yawa za su yi tuntube, kuma su ci amanar juna, su kuma tsani juna. 11 Annabawan karya da yawa za su taso kuma susa da yawa su kauce. 12 Domin mugunta zata ribambanya, kaunar masu yawa zata yi sanyi. 13 Amma duk wanda ya jure har karshe, zai sami ceto. 14 Za'a yi wa'azin wannan bisharar mulkin a dukkan duniya don ya zama shaida akan dukkan al'ummai. Daganan karshen zai zo. 15 Don haka, idan kun ga abin kyama mai lalatarwa, wanda Annabi Daniyel ya yi maganar sa, Ya tsaya a wuri mai tsarki (bari mai karatu ya fahimta), 16 bari wadanda ke yahudiya su gudu zuwa kan duwatsu, 17 Bari wanda yake kan bene kada ya sauko don daukar wani abu a cikin gidansa, 18 kuma wanda yake gona kar ya dawo gida domin daukar babbar rigarsa. 19 Amma kaito ga wadanda suke dauke da yaro, ko masu shayarwa a wannan kwanakin! 20 Ku yi addu'a kada gudun ku ya zama lokacin hunturu, ko ranan asabaci. 21 Domin za'ayi tsanani mai girma, wanda ba'a taba yin irin shi ba, tun farkon duniya har ya zuwa yau, a'a ba za ayi irin shi ba kuma. 22 In ba don an rage kwanakin ba, da ba mahalukin da zai tsira. Amma albarkacin zababbun, za a rage kwanakin. 23 Sa'annan idan wani yace maku, duba, "ga Almasihu a nan!" ko, "ga Almasihu a can!" kar ku gaskata. 24 Gama annabawan karya da almasihan karya za su zo suna nuna alamu da al'ajibai, don su yaudari masu yawa zuwa ga bata, in ya yiwuma har da zababbun. 25 Kun gani, na gaya maku kafin lokacin ya zo. 26 Saboda haka, idan suka ce maku, "ga shi a jeji," kar ku je jejin. Ko, "ga shi a can cikin kuryar daki," kar ku gaskata. 27 Yadda walkiya ke haskakawa daga gabas zuwa yamma, haka nan zuwan Dan mutum zai zama. 28 Duk inda mushe yake, nan ungulai suke taruwa. 29 Amma nan da nan bayan kwanakin tsananin nan, rana za ta duhunta, wata kuma ba zai ba da haskensa ba, taurari kuma za su fado daga sama, ikokin sammai za su girgiza. 30 Sa'annan alamar Dan Mutum za ta bayyana a sararin sama, kuma dukkan kabilun duniya za su yi bakin ciki. Za su ga Dan Mutun na zuwa a gajimarai da iko da daukaka mai girma. 31 Zai aiki mala'ikunsa, da karar kaho mai karfi, kuma za su tattara dukkan zababbu daga dukkan kusurwoyi hudu, daga karshen sararin sama har zuwa wani karshen. 32 Kuyi koyi da itacen baure. Da zaran reshen sa ya yi toho ya fara bada ganye, za ku sani bazara ta kusa. 33 Haka kuma, idan kun ga dukkan wadannan abubuwa, ya kamata ku sani, Ya yi kusa, ya na bakin kofa. 34 Ina gaya maku gaskiya, wannan zamanin ba zai wuce ba, sai dukkan wadannan abubuwan sun faru. 35 Sama da kasa za su shude, amma kalmomina ba za su shude ba. 36 Amma game da ranan nan ko sa'a ba wanda ya sani, ko mala'ikun sama, ko Dan, sai Uban kadai. 37 Kamar yadda kwanakin Nuhu suke, haka zai zama game da zuwan Dan Mutum. 38 A wadannan kwankin kafin zuwan ruwan tsufana suna ci suna sha, suna aure suna aurarwa har ranar da Nuhu ya shiga jirgin, 39 ba su san kome ba har ruwan ya zo ya cinye su_ haka ma zuwan Dan Mutun zai zama. 40 Sa'annan mutane biyu zasu kasance a gona za a dauke daya, a bar daya a baya. 41 Mata biyu na nika a manika za a dauke daya, za a bar dayar. 42 Don haka sai ku yi zaman tsaro, domin baku san ranar da Ubangijinku zai zo ba. 43 Amma ku san wannan, idan maigida ya san lokacin da barawo zai zo, zai zauna a shirye ba zai bar gidan sa har a balle a shiga ba. 44 Don haka sai ku shirya, domin Dan Mutum zai zo a sa'ar da ba ku yi zato ba. 45 To wanene amintaccen bawannan mai hikima, wanda maigidan sa ya sa ya kula mar da gida, domin ya ba su abinci a kan lokaci? 46 Mai albarka ne bawan, da mai gidan zai same shi a kan aikin sa a lokacin da ya dawo. 47 Ina gaya maku gaskiya mai gidan zai dora shi a kan dukkan a binda yake da shi. 48 Amma idan mugun bawa ya ce a zuciyarsa, "maigida na ya yi jinkiri," 49 sai ya fara dukan sauran barorin, ya yi ta ci da sha tare da mashaya, 50 uban gidan bawan zai dawo a ranar da bawan bai zata ba, a lokacin da bai sani ba. 51 Uban gidansa zai datsa shi biyu, karshen sa zai zama daidai da na munafukai, za a sashi inda a ke kuka da cizon hakora.
Yesu ya fara kwatanta abubuwan da zai faru kafin ya dawo kuma a zamanin ƙarshe.
Ya na nufin cewa Yesu da kansa ma ba ya cikin haikalin. Ya na cikin fadan haikalin.
Yesu ya yi amfani da tambaya domin ya sa almajiransa su yi tunani mai zurfi game da abin da zai gaya masu. AT: "Bari in gaya maku game da dukka waɗannan ginin."
"Na faɗa maku gaskiya." Wannan ya kara nanaci a abin da Yesu zai ce nan gaba.
Ya na nufin cewa makiya sojoji za su rushe duwatsun. AT: "loƙacin da makiya sojoji su ka zo, zo su rushe kowane dutse a cikin waɗannan gini"
Anan "zuwanka" na nufin loƙacin da Yesu zai zo a cikin iko, kafa mulkin Allah a duniya
A nan "sa ku kauce" magana ne na sa wani ya gaskanta da abin da ba gaskiya ba. AT: "Ku kula kada wani ya ruɗe ku ... kuma zai ruɗe mutane dayawa"
A nan "suna" na nufin "iko" ko "kamar wakilin" wani. AT: "da yawa za su amince cewa sun zo kamar wakili na" ko "da yawa za su ce su na yi mani magana"
AT: "Kaɗa ku bar wannan ya tsorata ku"
Dukka waɗannan na nufin abu ɗaya. Yesu ya na nanata cewa mutane a ko ina za su yi faɗa da juna.
Wannan na nufin zafin da mace ta ke ji kafin ta haife yaro. Wannan magana na nufin waɗannan yaƙe-yaƙe, yunwa, da girgizan kasa farkon abubuwan da zai kai ga ƙarshen duniya.
"mutane za su ba da ku ga masu iko, wadda za su za ku wahala a kuma ƙashe ku."
A nan "al'ummai" magana ne, da na nufin mutanen al'ummai. AT: "Mutane daga kowane al'umma za su tsane ku"
A nan "suna" na nufin cikakken mutum. AT: "domin kun gaskanta da ni"
"Taso" anan ƙarin magana ne na "zama tabbatacce." A: "zai zo"
A nan "sa ... ƙauce" magana ne na sa wani ya gaskanta da abin da ba gaskiya ba. AT: "kuma ruɗe mutane dayawa"
Za a iya fasara "rashin doka" da jumlar "rashin biyayya ga doka." AT: "rashin biyayya ga doka zai karu" ko "mutane za su ki bin dokan Allah da kuma fiye"
AT: 1) "mutane dayawa ba za su ƙaunaci sauran mutane ba" ko 2) "mutane dayawa ba za su ƙaunace Allah ba."
AT: "Allah zai cece mutumin da ya jure har ƙarshe"
"mutum da ya tsaya da aminci"
Ba a fahimci ko kalmar "ƙarshe" na nufin loƙacin da mutu ya mutu ko loƙacin da azaban ya kare ko ƙarshen zamani loƙacin da Allah zai nuna kansa a matsayin sarki. Ainahin maganan shi ne sun jure.
A nan "mulki" na nufin mulkin Allah kamar sarki. AT: "Mutane za su faɗa wannan sako game da mulkin Allah"
A nan, "alummai" na nufin mutane. AT: "dukka mutane a dukka wurare"
"ƙarshen duniya"
AT: "mara kunya wadda ya ƙazantad da abubuwan Allah, game da wadda Daniyel ya rubuto"
Ba Yesu ne na magana ba. Matthew ya ƙara wannan don ya shirya mai karatun da cewa Yesu ya na amfani da kalmomin da zai sa su yi tunani su kuma fasara.
Benen da Yesu ya yi zama na nan shimfiɗaɗɗe, kuma mutane na iya tsaya a kai.
Wannan wata hanya ne na ce "mata masu ciki."
"a wannan loƙacin"
"da ba sai kun gudu ba"
"loƙacin sanyi"
AT: "In Allah bai rage loƙacin wahalan ba, kowa zai mutu"
"mutane." Anan "mahaluki" hanya ne na ce dukka mutane.
AT: "Allah zai rage loƙacin wahalan"
"kada ku yarda da abubuwan karya da sun gaya maku"
A nan "yauɗare" magana ne na sa wani ya gaskanta wani abun da ba gaskiya ba. Ana iya juya wannan a jimloli biyu. AT: "don su ruɗi, in ya yiwu, har zababbun" ko "don su ruɗi mutane. In ya yiwu, za su ma ruɗi zababbun"
AT: "Idan wani ya ce faɗa maku cewa Almasihun na cikin jeji, kar"
AT: "Ko, idan wani ya gaya maku cewa Almasihun na cikin kuryar daka,"
"a cikin dakin ɓoye" ko "a cikin ɓoyeyyer wurare"
Wannan na nufin cewa Ɗan Mutum zai zo da sauri kuma za a iya ganin shi.
Yesu ya na maganar kansa a cikin na uku.
Mai yiwuwa wannan labari ne da mutanen zamanin Yesu sun fahimta. AT: 1) Loƙacin da Ɗan Mutum zai zo, kowa zai gan shi za su kuma san cewa ya zo, ko 2) duk inda matattun mutane a ruhaniya suke, annabawan karya za su kasance a wurin domin su gaya masu karya.
tsuntsaye da su ke cin jikin matattu ko matattun dabbobi
"sa'adda tsananin wannan loƙacin ya gama, ranan"
"loƙacin wahala"
AT: "Allah zai sa rana ta duhunta"
AT: "Allah zai girgiza abubuwa a cikin sarari da kuma saman sararin"
Yesu ya na maganar kansa a cikin na uku.
A nan "kabilu" na nufin mutane. AT: "dukka mutanen kabilun" ko "dukka mutane"
"Zai busa kaho ya kuma aiki mala'ikunsa" ko "zai sa mala'ika ya busa kahon, zai kuma aiki mala'ikunsa"
"mala'ikarsa za su tattara"
Waɗannan mutane ne da Ɗan Mutum ya zaba.
Dukka waɗannan na nufin abu ɗaya. Karin magana ne da ke nufin "daga koina." AT: "daga dukkan duniya"
Yesu ya na maganar kansa a cikin na uku. AT: "loƙacin zuwa na ya yi kusa"
"kusa da kofofin." Yesu ya yi amfani da misalin sarki ko mutum mai daraja da ke zuwa kusa da kofofin gari mai katanga. Magana ne da ke nufin loƙacin da Yesu zai shiga ba da daddewa ba.
A nan "wuce" hanya mai kyau ne a ce "mutu." AT: "wannan zamani ba za su mutu dukka ba"
AT: 1) "dukka mutane musa rai yau,"na nufin mutanen da suke rayayye a loƙacin da Yesu ya na magana, ko 2) "dukka mutane musa rai a loƙacin da waɗannan abubuwan da na faɗa maku ya faru." Yi kokari ku juya dukka don fasara ya iya yiwuwa.
"sai Allah ya sa dukka waɗannan abubuwa sun faru"
Kalmomin "sama" da "kasa" magana ne da ya kumshi komai da Allah ya hallita, musamman abubuwa da su na nan kamar dauwammamme. Yesu ya na ce wa kalmarsa, ba kamar waɗannan abubuwa ba, dauwammamme ne. AT: "Ko sama da kasa ma za su shude"
"ɓace"
A nan "kalmomi" na nufin abin da Yesu ya faɗa. AT: "abin da na faɗa zai zama gaskiya kulum"
A nan "rana" da "sa'a" na nufin daidan loƙacin da Ɗan Mutum zai dawo.
"ba ma Ɗan ba"
Wannan muhimmin laƙabi ne wa Yesu, Ɗan Allah.
Wannan muhimmin laƙabi ne wa Allah.
"A loƙacin da Ɗan Mutum zai zo, zai zama kamar loƙacin Nuhu."
Yesu ya na maganar kansa a na uku.
AT: " jirgin. Kuma mutanen ba su gane wani abu na faruwa ba"
AT: "ɗauke. haka ne zai zama a loƙacin da Ɗan Mutum zai zo"
Wannan ne loƙacin da Ɗan Mutum ya zo.
AT: 1)Ɗan Mutum zai ɗauki hanya ɗaya zuwa sama zai kuma bar ɗayan a duniya wa hukunci ko 2) mala'ikun za su ɗauki ɗaya don hukunci su kuma bar ɗayan wa albarka.
abin nika
"Domin abin da na faɗa gaskiya ne"
"yi hankali"
Yesu ya yi amfani da labarin maigida da bayi domin ya kwatanta wa almajiransa cewa su zauna a shirye domin zuwansa.
Yesu ya na faɗa cewa zai zo a loƙacin da mutane ba su zata ba, ba wai zai zo ya yi tsata ba.
"da ya tsare gidansa"
AT: "da bai bar wani ya shiga gidansa don ya saci abubuwa ba"
Yesu ya yi mafani da wannan tambaya domin ya sa almajiransa su yi tunani. AT: "To wanene amintaccen bawannan mai hikima wanda maigidansa ... lokaci."
"ba wa mutanen cikin gidan maigida abincinsu"
A nan "zuciya" na nufin hankali. AT: "na tunani a zuciyarsa"
AT: "Maigida ya ɗade da dawowa" ko "Maigida na ba zai dawo da sauri ba"
Dukka waɗannan maganganun na nufin abu ɗaya. Su na nanata cewa Uban gidan zai zo a loƙacin da bawan bai zata ba.
Wannan ƙarin magana ne da na nufin a sa mutum ya sha wuya sosai.
"sa shi da munafukai" ko "tura shi zuwa wurin da ana tura munafukai"
"cizon hakora" anan alama ne, da ke wakilcin wahala mai tsanani. Dubi yadda kun juya wannan a cikin 8: 12. AT: "mutane za su yi kuka da cizon hakoransu saboda wahalarsu"
1 Sa'annan mulkin sama zai zama kamar budurwai goma da suka dauki fitilunsu domin su taryi ango. 2 Biyar daga cikin su masu hikima ne biyar kuma wawaye. 3 Sa'adda wawayen budurwai suka dauki fitilunsu, ba su dauki karin mai ba. 4 Amma budurwai masu hikimar suka dauki gorar mai tare da fitilunsu. 5 To da angon ya makara, dukkan su sai suka fara gyangyadi sai barci ya dauke su. 6 Amma da tsakkar dare sai aka yi shela, 'Ga ango ya iso! Ku fito taryensa. 7 Sai dukka budurwan nan suka tashi suka gyaggyara fitilunsu. 8 Wawayen su ka ce da masu hikimar, 'Ku sammana kadan daga manku gama fitilunmu su na mutuwa.' 9 "Amma masu hikimar suka ce 'Tun da man ba zai ishe mu tare da ku ba, sai ku je gun ma su sayarwa ku sayo wa kanku. 10 Sa'adda suka tafi sayan man, sai angon ya shigo, kuma wadanda suke a shirye su ka shiga tare da shi bukin auren, sai aka rufe kofar. 11 Bayan dan lokaci kadan sauran budurwan suka dawo suna cewa, 'Mai gida, mai gida, bude mana kofar.' 12 Amma ya amsa ya ce, 'A gaskiya ina gaya maku, ni ban san ku ba.' 13 Don haka sai ku lura, don baku san rana ko sa'a ba. 14 Domin yana kama da wani mutum da zai tafi wata kasa. Ya kira barorinsa ya ba su dukiyar sa. 15 Ga wani ya ba shi talanti biyar, ga wani ya ba shi biyu, ga wani kuma ya ba shi talanti daya. kowa an bashi gwargwadon iyawarsa, sai wannan mutum ya yi tafiyar sa 16 nan da nan sai wanda ya karbi talanti biyar ya sa nasa a jari, ya sami ribar wasu talanti biyar. 17 Haka ma wanda ya karbi talanti biyu ya sami ribar wasu biyu. 18 Amma bawan da ya karbi talanti dayan ya yi tafiyar sa, ya haka rami, ya binne kudin mai gidansa. 19 To bayan tsawon lokaci sai ubangidan barorin nan ya dawo, domin yayi lissafin kudinsu. 20 Bawan da ya karbi talanti biyar, ya kawo nasa da ribar wasu biyar. Yace, 'Maigida, ka bani talanti biyar, gashi na samo ribar karin talanti biyar.' 21 Maigidansa yace masa, 'Madalla, bawa na gari mai aminci! Ka yi aminci akan abu kadan. Zan sa ka akan abubuwa masu yawa. Ka shiga cikin farincikin maigidanka.' 22 Bawan da ya karbi talanti biyun, ya zo yace, 'Maigida, ka ba ni talanti biyu. Gashi kuwa na sami karin ribar wasu biyun.' 23 Ubangidansa yace masa, 'Madalla, kai bawa na gari mai aminci! Ka yi aminci akan abubuwa kadan. Zan saka akan abubuwa masu yawa. Ka shiga cikin farincikin maigidanka.' 24 Sai bawan da ya karbi talanti daya ya zo yace, 'Maigida, na san kai mai tsanani ne. Kana girbi inda baka yi shuka ba, kuma kana tattarawa inda ba ka watsa ba. 25 Na ji tsoro, don haka sai na je na boye talantinka a rami. Duba, ga abinda yake naka.' 26 Amma ubangidansa ya amsa yace, kai mugu malalacin bawa, ka san cewa ni mai girbi ne inda ban shuka ba kuma ina tattarawa inda ban zuba ba. 27 To da ba sai ka kai kudina a banki ba, da bayan na dawo da sai in karbi abina da riba. 28 Saboda haka ku kwace talantin daga gare shi ku baiwa mai talanti goman nan. 29 Gama ga wanda yake da shi za'a kara masa har ma a yalwace za'a kara bashi. Amma ga wanda bashi da komai abinda ke nasa ma za'a kwace. 30 Ku jefa wannan mugun bawan marar amfani, cikin duhu mai zurfi, inda ake kuka da cizon hakora.' 31 Sa'adda Dan mutum zai zo cikin daukakarsa da dukan Mala'iku tare da shi, sa'annan zai zauna kursiyinsa na daukaka. 32 A gabansa za'a tattara dukkan al'ummai, zai rarraba mutanen daya'daya, kamar yadda makiyayi yake rarraba tumaki daga awaki. 33 Zai sa tumakin a hannunsa na dama, amma awakin a hannunsa na hagu. 34 Sa'annan sarkin zai ce wa na hannun damarsa, 'Ku zo ku da Ubana ya albarkata, ku gaji mulkin da aka shirya maku kafin a kafa duniya. 35 Gama na ji yunwa kuka bani abinci; Na ji kishi kuka bani ruwa; Na yi bakunci kun bani masauki; 36 Na yi huntanci kuka tufasar dani; Na yi ciwo kuka kula dani; Ina kurkuku kuka ziyarceni.' 37 Sa'annan masu adalcin za su amsa su ce, 'Ubangiji, yaushe muka ganka kana jin yunwa muka baka abinci? Ko kana jin kishi muka baka ruwan sha? 38 Kuma yaushe muka ganka kana bakunci har muka baka masauki? Ko kuma kana huntanci da muka tufatar da kai? 39 Yaushe kuma muka ganka kana ciwo ko a kurkuku har muka ziyarce ka?' 40 Sa'annan Sarkin zai amsa masu yace, 'Hakika Ina gaya maku, duk abinda kuka yi wa daya mafi kakanta daga cikin 'yan'uwana a nan ni kuka yi wa.' 41 Sa'annan zai cewa wadanda suke hannunsa na hagu, 'Ku rabu da ni, ku la'anannu, ku tafi cikin wutar jahannama da aka shirya wa Shaidan da aljannunsa, 42 domin ina jin yunwa baku bani abinci ba; ina jin kishi ba ku bani ruwa ba; 43 Ina bakunci amma baku bani masauki ba; ina huntanci, baku tufasar da ni ba; ina ciwo kuma ina kurkuku, baku kula da ni ba.' 44 Sa'annan suma zasu amsa su ce, 'Ubangiji, yaushe muka ganka kana jin yunwa, ko kishin ruwa, ko kana bakunci, ko kana huntanci, ko ciwo, kuma a kurkuku, da bamu yi maka hidima ba?' 45 Sa'annan zai amsa ya ce masu, 'Ina gaya maku hakika abin da baku iya yiwa mafi karanta daga cikin wadannan ba, ba ku yi mani ba.' 46 Wadannan kuwa zasu tafi cikin madawwamiyar azaba amma adalai zuwa rai madawwami."
Yesu ya ba da labarin budurwai masu hikima da wawaye don ya bayyana cewa almajiransa su shirya don dawowarsa.
A nan "mulkin sama" na nufin mulkin Allah kamar sarki. An yi amfani da jumlar "mulkin sama" a cikin Matthew ne kadai. In ya yiwu, yi amfani da "sama" a juyinku. Dubi yadda kun juya wannan a cikin 13:24. AT: "Sa'ad da Allahn mu a sama ya nuna kansa sarki, zai zama kamar"
AT: 1) fitilu ko 2) jiniya da an yi su daga sa tufaffi a karshen itace da kuma jika tufaffun da mai.
"budurwai biyar"
"su na da mai na cikin fitilar su kadai"
An yi amfani da wannan kalma don a sa alama a ainahin labarin. Yesu anan ya fara faɗan sabon sashin labarin.
AT: "sa'ad da angon ya ɗauki tsawon lokaci kafin ya isa"
"gyangyadi ya ɗauke dukka budurwai goman"
"wani ya yi ihu"
"gyaggyara fitilinsu don ya ci da haske"
AT: "Wawayen budurwan su ka ce da budurwan masu hikimar"
Wannan ƙarin magana ne. AT: "wutan cikin fitilunmu sun yi kusan mutuwa"
"wawayen budurwai biyar suka tafi"
AT: "zuwa sayan mai"
Wannan budurwan ne da suke da sauran mai.
AT: "bayin suka rufe kofan"
Ana iya sa wannan bayyani a bayyane. AT: "buɗe ma na kofa don mu iya shiga ciki"
"Ina gaya maku gaskiyan." Wannan na kara nanata a abin da mai gidan zai ce.
"Ban san wanene kai ba." wannan ne ƙarshen labarin.
A nan "rana" da "sa'a" na nufin abu ɗaya. Ana iya sa bayanin a bayyane. AT: "ba ku san ainahin lokacin da Ɗan Mutum zai dawo ba"
"mulkin Allah na nan kamar " (Dubi: Matthew 13:24)
"ya shirya tafiya" ko "ya kusan tafiya"
"ya sa su kula da dukiyarsa"
"dukiyar sa"
"talanti biyar na zinariya." Daina juya wannan zuwa kuɗin zamani. "Talanti" na zinariya ya kan kai kuɗin shekaru ashirin. Labarin ya na bayyana irin kuɗin biyar, biyu, da ɗaya da kuma babban dukiya da ke ciki. AT: "jaka biyar na zinariya" ko "jaka biyar na zinariya, kowanne ya kai kuɗin shekaru ashirin"
An fahimci kalmar "talanti" daga jumla da ta wuce. AT: "ga wani ya ba shi talanti biyu na zinariya ... ba da talanti ɗaya na zinariya" ko "ga wani ya ba shi jakan zinariya biyu ... ba da jakan zinariya ɗaya"
Ana iya bayyana wannan bayanin. AT: "bisa iyawar kowane bawa a bi da dukiya"
"daga cikin jarinsa, ya sami ribar talanti biyar"
"sami wani talanti biyu"
"na samo ribar karin talanti biyar"
"Talanti" ya kai ƙudin shekaru ashirin. Daina juya wannan zuwa kuɗin zamani. Dubi yadda kun juya wannan a cikin 25:15.
"Ka yi koƙari" ko "Ka yi daidai." Al'adan ku na iya samin bayyyani da maigida (ko wani a mulki) zai yi amfani don ya nuna cewa ya amince da abin da bawansa (ko wani a karkashinsa) ya yi.
Jumlar "shiga cikin farincikin" ƙarin magana ne. Kuma, maigidan ya na naganar kansa ne a cikinsa na uku. AT: "Zo ku yi murna da ni"
"na sami ribar talenti biyu"
Kalmomin "girbi inda baka yi shuka ba" da "tattarawa inda ba ka watsa ba" na nufin abu ɗaya ne. Su na nufin manomin da yake tattara amfanin gona da waɗansu mutane sun shuka. Bawan ya yi amfani da wannan magana don ya yi zargin maigidan da ɗaukan abubuwan waɗansu.
"watsa iri." Wannan na nufin shuka iri ta wurin jefawa a hankali cike da hanu a cikin ƙasa.
"Duba, ga abinda da ke naka"
"Kai mugun bawa ne wadda ba ya so ya yi aiki. Ka san"
Kalmomin "girba inda ban shuka ba" ko " tattarawa inda ban zuba ba" na nufin abu ɗaya ne. Su na nufin manomin da ya ke tattara amfanin gona da mutanen da sun yi masa aiki sun shuka. Dubi yadda kun juya wannan a cikin 25: 24, inda bawan ya yi amfani da waɗannan kalmomi biyu don ya yi zargin manomin. Mai karatun ya gane cewa manomin na amince cewa ya na tattara abin da waɗansu sun shuka amma ya na cewa daidai ne ya yi haka.
AT: " ƙarbi ƙudi na"
biya daga banki domin yin amfani da ƙudin mai gidan na dan loƙaci.
Mai gidan na magana da sauran bayin.
"Talanti" ya kai ƙudin shekaru ashirin. Daina juya wannan zuwa kuɗin zamani. Dubi yadda kun juya wannan a cikin 25:15.
Ya na nufin cewa wanda ke da wani abu na amfani da shi da hikima. AT: "wanda ya na amfani da abin da ya na da shi da kyau"
AT: "Allah zai ba da fiye" ko "Zan ba da fiye"
"har fiye da"
Ya na nufin cewa mutumin na da wani abu amma ba ya amfani da shi da hikima. AT: "ga wanda ba ya amfani da abin da ya ke da shi da kyau"
AT: "Allah zai kwace" ko "Zan ƙwace"
Anan "duhu mai zurfi" magana ne na inda da Allah na tura waɗanda sun ki shi. Wannan wuri ne da ke rabe daga Allah har abada. Dubi yadda kun juya wannan a cikin 8:12. AT: "wuri mai duhu mai nisa daga Allah"
"cizon hakora" anan alama ne, da ke wakilcin wahala da bakin ciki mai tsanani. Dubi yadda kun juya wannan a cikin 8: 12. AT: "kuka da nuna tsananin wahalarsu"
Yesu ya na magana game da kansa a cikin mutum na uku.
AT: "Zai tattara dukka al'ummai a ganbansa"
"A gabansa"
A nan "al'ummai" na nufin mutane. AT: "dukka mutane daga kowane ƙasa"
Yesu ya yi amfani da ƙarin magana don ya kwatanta yadda zai raɓa mutanen.
Wannan magana ne da na nufin cewa Ɗan Mutum zai raɓa dukka mutane. Zai sa mutane masu adalci a hannun damarsa, ya kuma sa masu zunubi a hannan hagunsa.
A nan, "sarkin" wani laƙabi ne wa Ɗan Mutum. Yesu ya na nufin kansa a mutum na uku. AT: "Ni, sarki, ... hannun damana"
AT: "Zo, ku da Ubana ya albarkance ku"
Wannan muhimmin laƙabi ne wa Allah da ke kwatanta ɗangartaka tsakanin Allah da Yesu.
AT: "ku gaji mulkin da Allah ya shirya maku"
"tun da ya halittce duniya"
AT: "mutane masu adalci"
AT: "Ko yaushe mun gan ka na kishi ... Ko yaushe mun gan ka na tsirara"
Wannan wani laƙabi ne wa Ɗan Mutum. Yesu ya na magana game da kansa a mutum na uku.
"gaya wa waɗanda suke hannun hagunsa"
" ɗaya mafi daraja"
A nan " 'yan'uwa" na nufin kowai, na miji ko mace, da na biyyaya da sarkin. AT: " 'yan'uwana maza da mata anan" ko "waɗannan da su na nan kamar 'yan'uwana maza da mata"
"Na duba cewa kun yi mani"
"Sa'annan Sarkin zai." Yesu ya na maganar kansa a cikin mutum na uku"
"ku mutanen da Allah ya la'ananta"
AT: "wutar jahannama da Allah ya shirya"
masu taimakonsa
An fahimci kalmomin "ina" riga "tsirara." AT: "ina tsirara, baku tufasar da ni ba"
An fahimci kalmomin "ina" riga "ciwo." AT: " ina ciwo kuma ina kurkuku"
Wannan ne ƙarshen sashin labarin da ya fara a cikin 23
"waɗanda suke hagunsa za su amsa"
"wa mafi ƙaƙantan mutane na"
"Na duba cewa ba ku yi mani ba" ko "Ni ne wanda ba ku taimake ni ba"
"Sarkin zai turo waɗannan zuwa inda za su ƙarbi azaba da ba ya karewa"
AT: "amma sarkin zai turo adalai zuwa inda za su zauna har abada tare da Allah"
1 Yayin da Yesu ya gama fadi masu wadannan maganganu, sai ya cewa almajiransa, 2 "Kun sani sauran kwana biyu idin ketarewa ya zo, kuma za'a bada Dan mutum domin a gicciye shi. 3 Sa'annan manyan firistoci da dattawan jama'a suka taru a fadar babban firist, mai suna Kayafa. 4 Suka shirya yadda zasu kama Yesu a boye su kuma kashe shi. 5 Amma suna cewa, "Ba a lokacin idin ba, domin kada tarzoma ta tashi daga cikin mutane." 6 Sa'adda Yesu yake Baita'anya a gidan Saminu Kuturu, 7 daidai lokacin da ya zauna a gefen teburin cin abinci, sai wata mata ta shigo da kwalbar mai, mai tsada, ta zuba wa Yesu a kansa. 8 Amma da almajiransa suka ga haka, sai suka ji haushi suka ce, "Ina dalilin yin irin wannan asara? 9 Ai da an sayar da wannan mai da kudi mai yawa a rabawa talakawa." 10 Amma da yake Yesu ya san tunaninsu, sai yace masu, "Don me kuke damun matar nan? Ta yi abu mai kyau domina. 11 Kuna da talakawa tare da ku koyaushe, amma ni ba zan kasance da ku ba koyaushe. 12 Don a sa'adda ta zuba man nan a jikina, ta yi haka ne don jana'iza ta. 13 Hakika Ina gaya maku, duk inda za ayi wannan bishara a dukan duniya, abin da matar nan tayi za'a rika ambatar da shi don tunawa da ita." 14 Sai daya daga cikin sha biyun, mai suna Yahuza Iskariyoti, ya tafi wurin manyan firistocin, 15 yace, "Me kuke da niyyar bani idan na mika maku shi?" Suka auna masa azurfa talatin. 16 Daga wannan lokacin yayi ta neman zarafi da zai bada shi a wurinsu. 17 To a rana ta fari na idin ketarewa almajiran suka zo wurin Yesu suka ce, "Ina kake so mu shirya maka da zaka ci abincin idin ketarewa?" 18 Yace, "Ku shiga cikin birnin zaku sami wani mutum sai kuce masa, 'Mallam yace, "lokaci na ya kusa. Zan ci idin ketarewa a gidanka, da almajiraina."'" 19 Almajiran suka yi kamar yadda Yesu ya umarce su, suka shirya abincin idin ketarewar. 20 Da yamma ta yi, sai ya zauna domin ya ci tare da almajiransa goma sha biyu. 21 Sa'adda suke ci, yace, "Hakika ina gaya maku, daya daga cikin ku zai bada ni." 22 Suka yi bakin ciki, suka fara tambayarsa daya bayan daya, "Na tabbata ba ni bane ko, Ubangiji?" 23 Sai ya amsa, "Wanda ke sa hannu tare da ni cikin kwano daya shi ne zai bada ni. 24 Dan mutum zai tafi, kamar yadda aka rubuta akan sa. Amma kaiton mutumin da ta wurin sa za'a bada Dan mutum! Gwamma da ba'a haifi mutumin nan ba." 25 Yahuza da zai bada shi yace, "Mallam ko ni ne?" Yace masa, "Ka fada da kanka." 26 Yayin da suke ci, sai Yesu ya dauki gurasa, ya sa albarka, ya karya. Ya ba almajiran yace, "Ku karba, ku ci, wannan jiki nane." 27 Sai ya dauki kokon yayi godiya, Ya ba su yace, "Ku sha, dukanku. 28 "Gama wannan jinina ne na alkawari wanda aka zubar domin gafarar zunuban mutane da yawa. 29 Amma ina gaya maku, ba zan kara shan ruwan inabin nan ba, sai ranar da zan sha shi sabo tare da ku a cikin mulkin Ubana." 30 Da suka raira waka, sai suka ka tafi dutsen zaitun. 31 Sai Yesu yace masu, "Dukan ku zaku yi tuntube a wannan dare sabili da ni, gama a rubuce yake, "Zan bugi makiyayin, garken tumakin kuma za su watse.' 32 Amma bayan an tashe ni, zan riga ku zuwa Galili." 33 Amma Bitrus yace masa, "Ko dama duka zasu fadi sabili da kai, ni kam bazan fadi ba." 34 Yesu yace masa, "Hakika ina gaya maka, a wannan daren kafin carar zakara, za ka yi musun sani na sau uku." 35 Bitrus yace masa, koda zan mutu tare da kai, bazan yi musunka ba." Sai sauran almajiran suma suka fadi haka. 36 Sa'anna Yesu ya tafi tare da su, wurin da ake kira Getsaimani sai yace wa almajiransa, "Ku zauna a nan ni kuma zan je gaba in yi addu'a." 37 Ya dauki Bitrus da kuma 'ya'ya biyu na Zabadi tare da shi, sai ya fara damuwa da juyayi. 38 Sai yace masu, "Raina na cikin damuwa sosai har ga mutuwa. Ku kasance anan kuna tsaro tare da ni." 39 Ya dan taka zuwa gaba kadan, sai ya fadi a fuskarsa, yayi addu'a. Yace, "Ya Ubana, in zai yiwu, bari kokon nan ya wuce ni. Duk da haka, ba nufina za'a bi ba, amma naka nufin." 40 Ya koma wurin almajiran ya same su suna barci, sai ya cewa Bitrus, "Kai, ba zaku yi tsaro tare da ni ba koda sa'a daya? 41 Ku yi tsaro kuma, kuyi addu'a domin kada ku fada cikin jaraba. Ruhu dai ya yarda amma, jiki ba karfi." 42 Sai ya koma karo na biyu yayi addu'a, Yace, "Ya Ubana, in wannan kokon ba zai wuce ba sai na sha shi, bari nufinka ya kasance." 43 Ya sake dawowa, ya same su suna barci, domin idanunsu sun yi nauyi. 44 Sai ya sake barinsu ya tafi. Ya koma karo na uku yana addu'a yana fadin kalmomi iri daya. 45 Sai Yesu ya koma wurin almajiran yace masu, "Har yanzu barci kuke kuna hutawa? Duba, lokaci ya kusato, kuma an bada Dan mutum ga hannun masu zunubi. 46 Ku tashi mu tafi. Duba, wanda zai badani ya kusato." 47 Sa'adda yana cikin magana Yahuza, daya daga cikin sha biyun, ya zo. Babban taro ya zo tare da shi daga wurin manyan firistoci da dattawan jama'a. Suna rike da takubba da kulake. 48 To mutumin da zai bada Yesu ya rigaya ya basu alama, cewa, "Duk wanda na sumbata, shine. Ku kama shi." 49 Nan da nan ya kaiga Yesu ya ce, "Gaisuwa, Mallam!" sai ya sumbace shi. 50 Yesu kuwa yace masa, "Aboki, kayi abin da ya kawo ka." Sai suka iso suka sa hannuwansu kan Yesu suka kama shi. 51 Nan take, daya daga cikin wadanda suke tare da Yesu ya mika hannunsa, ya zare takobinsa, ya sare wa bawan babban firist din kunne. 52 Sai Yesu yace, masa, "Ka maida takobinka cikin kubensa, domin duk wadanda suka dauki takobi su ma ta wurin takobi za su hallaka. 53 Ko kana tunanin ba zan iya kiran Ubana ba, ya kuma aiko da rundunar Mala'iku fiye da goma sha biyu? 54 Amma to tayaya za'a cika nassi, cewa dole wannan ya faru?" 55 A wannan lokacin Yesu yace wa taron, "Kun zo da takubba da kulake ku kama ni kamar dan fashi? Ina zaune kowace rana a haikali ina koyarwa, amma baku kama ni ba. 56 Amma duk wannan ya faru ne don a cika abinda annabawa suka rubuta." Bayan haka sai dukkan almajiran suka bar shi suka gudu. 57 Wadanda suka kama Yesu, suka kai shi wurin Kayafa babban firist, inda marubuta da duttawan jama'a suka taru. 58 Amma Bitrus ya bi shi daga nesa, har zuwa farfajiyar babban firist din. Ya shiga ya zauna da masu tsaro domin ya ga abinda zai faru. 59 A wannan lokaci manyan firistoci da duk 'yan majalisar suka fara neman shaidar karya akan Yesu, domin su samu su kashe shi. 60 Amma ba su samu ko daya ba, ko dayake an samu shaidun karya dayawa da suka gabata. Amma daga baya sai wasu su biyu suka fito 61 sukace "Wannan mutum yace zan iya rushe haikalin Allah, in kuma gina shi cikin kwana uku.'" 62 Babban Firist din ya tashi tsaye yace masa, "Ba zaka ce komai ba? Wace irin shaida ce ake yi akanka?" 63 Amma Yesu yayi shiru. Babban Firist ya ce, "Na umarce ka da sunan Allah mai rai, ka gaya mana ko kai Almasihu ne, Dan Allah." 64 Yesu ya amsa masa, "Ka fada da bakin ka. Amma ina gaya maka, daga yanzu zaka ga Dan mutun na zaune a hannun dama na iko, ya na zuwa akan gizagizai na sama." 65 Sai babban firist din ya yayyaga rigarsa, yana cewa, "Yayi sabo! don me ku ke neman wata shaida kuma? Duba, yanzu kun ji sabon. 66 Menene tunaninku?" Suka amsa sukace, "Ya cancanci mutuwa." 67 Sai suka tofa masa yawu a fuska, suka kuma yi masa duka, suka kuma mammare shi da tafin hannuwansu, 68 sukace, "Ka yi mana anabci, kai Almasihu. Wanene wanda ya dokeka. 69 To Bitrus kuwa na zaune a farfajiyar, sai wata yarinya baiwa ta zo wurinsa tana cewa, "Kaima kana tare da Yesu na Galili." 70 Amma ya yi musun haka a gaban su duka, yace, "Ban ma san abinda kike magana akai ba." 71 Da ya fita zuwa bakin kofa, nan ma wata yarinyar baiwa ta gan shi tace wa wadanda suke wurin, "Wannan mutumin ma yana tare da Yesu Banazare." 72 Sai yayi musun haka kuma, har da rantsuwa, yace, "Ban san mutumin nan ba." 73 Bayan dan lokaci kadan wadanda suke a tsaye suka zo wurin Bitrus suka ce masa, "Hakika kai daya daga cikin su ne, gama harshen ka ya tonaka." 74 Sai ya fara rantsuwa irin ta la'ana, yana cewa, "Ban san wannan mutumin ba," nan da nan zakara yayi cara. 75 Bitrus ya tuna da maganar da Yesu ya fada, "Kafin carar zakara zaka yi musun sani na sau uku." Sai ya fita waje yayi kuka mai zafi."
Wannan ne farkon sabon sashin labari da ke faɗa labarin gicciyen Yesu, mutuwarsa, da kuma tashinsa. Anan ya gaya wa almajiransa yadda zai sha wahala ya kuma mutu.
"Bayan" ko "Sai, bayan." Wannan jumla ya canza labarin daga koyarwar Yesu zuwa abin da ya faru.
Wannan ya na nufin duk abin da Yesu ya koyar daga 24:3.
AT: "waɗansu mazaje za su kai Ɗan Mutum zawa wurin wasu mutanen da za su gicciye shi"
Yesu ya na maganar kansa a cikin mutum na uku.
Waɗannan ayoyin sun ba da tushin bayani game da shirin shugabannin Yahudawa don su kama Yesu su kuma ƙashe shi.
AT: "suka haɗu"
"Yesu a ɓoye"
Ana iya sa a bayyane abin da shugabannin ba su so su yi a lokacin idin. AT: "Kada mu ƙashe Yesu a lokacin idin"
Wannan idin ketarewa ne na kowane shekara.
An yi amfani da wannan kalma anan domin a sa alama a ainahin labarin. Anan Matiyu ya fara ba da sabon labari.
Ana nufin cewa wannan ne mutumin da Yesu ya warkar daga kuturta.
"Yesu ya na ƙwanciye a gefensa." Za ku iya yin amfani da kalmar harshen ku a zaman da mutane su ke yi a loƙacin da su na cin abinci.
"mace ta zo wurin Yesu"
Wannan ƙwalba ne mai tsada da an yi shi daga dutse mai laushi.
mai da ke da kamshi mai kyau
Matan ta yi wannan don ta girmama Yesu.
Almajiran sun yi wannan tambaya don fushinsu akan ayyukan matan. AT: "Wannan matan ta yi mumunan abu ta wurin yin asaran wannan mai!"
AT: "Da ta sayar da wannan da ƙudi mai yawa a kuma ba da ƙudin"
Ana iya bayyana "talakawa." AT: "wa mutane talakawa"
Yesu ya yi wannan tambaya don ya ƙwabe almajiransa. AT: "Kaɗa ku dame wannan matan!"
"ku" na nufin almajiran.
AT: "mutane talakawa"
"Ina gaya maku gaskiyan." Wannan ya kara nanata abin da Yesu ya faɗa ne.
AT: "duk inda mutane sun yi wannan wa'azin bishara"
AT: "za su tuna da abin da wannan matan ta yi za su kuma gaya wa wasu game da ita" ko "mutane za su tuna da abin da matan ta yi za su kuma gaya wa wasu game da ita"
"don in kawo maku Yesu"
Tun da waɗannan kalmomi ɗaya ne da waɗanda su na cikin annabcin Tsohon Alkawari, bar wannan a maimakon canzawa zuwa ƙudin zamani.
"guda talatin"
"don a mika shi masu"
Wannan na da magana a cikin magana. AT: "Ya faɗa wa almajiransa cewa su je cikin gari zuwa wurin wani mutum su kuma faɗa mashi cewa Mallam ya ce masa, 'Lokaci na ya kusa. Zan ci idin ketarewa a gidanka, da almajiraina."' ko "Ya gaya wa almajiransa su je cikin gari zuwa wurin wani mutum sai su faɗa mashi cewa lokacin Mallam ya yi kusa kuma zai ci idin ketarewa a gidan wannan mutumin tare da almajiraina."
AT: 1) "lokacin da na gaya maku" ko 2) "Lokacin da Allah ya shirya mani."
AT: 1) "ya yi kusa" ko 2) "ya zo."
"ci abincin idin ketarewa" ko "yi bikin idin ketarewa ta wurin cin abinci"
Yi amfani da kalman zama da mutane a al'adan ku ke amfani da shi a lokacin cin abinci.
"Na tabbata cewa ba ni bane, ni ne, Ubangiji?" Wannan na iya nufin 1) wannan tambayar ganganci ne da shike almajiran sun tabbata cewa ba za su ba da Yesu ba. AT: "Ubangiji, Ba zan taba ba da kai ba!" ko 2) wannan tambaya ne na gaskiya tun da mai yiwuwa maganar Yesu ya dame su.
A nan "tafi" wata hanya ne na nufin mutuwa. AT: "zai tafi mutuwarsa" ko "zai mutu"
AT: "kamar yadda annabawa sun rubuto game da shi a cikin nassi"
AT: "mutumin da ya ba da Ɗan mutum"
"Mallam, ni ne zan ba da kai?" Mai yiwuwa Yahuza ya na amfani da wata tambaya ne don ya musanta cewa shi ne wadda zai ba da Yesu. AT: "Mallam, hakika ba ni zan ba da kai ba"
Wannan ƙarin magana ne da Yesu na amafini da shi kuma yana nufin "i". AT: Ka na faɗin haka" ko "Ka na amincewa da haka"
Dubi yadda kun juya waɗannan kalmomi a 14:19.
Juya "ɗauki" kamar yadda kun yi a cikin 14:19.
A nan "koko" na nufin kokon da ke da ruwan inabin a cikinta.
"ya ba wa almajiransa"
"Sha ruwan inabi daga wannan kokon"
"Gama wannan ruwan inabin jini na ne"
"jinin da ya sa alkawarin yiwuwa"
AT: "zai fito daga jikina" ko "zai fito daga jikina loƙacin da na mutu"
Wannan na kara nanaci akan abin da Yesu zai faɗa.
Wannan karin magana ne. AT: "ruwan inabi"
A nan "mulki" na nufin mulkin Allah kamar sarki. AT: "a lokacin da Ubana ya ƙafa mulkinsa a duniya"
Wannan muhimmin laƙabi ne wa Allah da ke ƙwatanta ɗangartaka da ke tsakanin Allah da Yesu.
wakar yabo ga Allah
"bar ni"
AT: "gama annabi Zakariya ya rubuto da daɗewa a cikin nassin"
A nan "zan" na nufin Allah. Ana nufin cewa Allah zai sa ko zai bar mutane su yi wa Yesu illa, su kuma ƙashe shi.
Waɗannan karin magana ne da ke nufin Yesu da almajiransa.
AT: "za su watsar da garken tumakin" ko "garken tumakin za su gudu a kowane lungu"
A nan tashi ƙarin magana ne na sa wani da ya mutu ya rayu kuma. AT: "bayan Allah ya tashe ni" ko "bayan Allah ya sa na rayu kuma"
Zakaru sun saba cara a lokacin da rana ta fito, don haka mai yiwuwa masu sauraron sun fahimci waɗannan kalmomi akan karin magana ne na fitan rana. Ko da shike, ainahin carar zakara muhimmin sashi ne a labarin nan gaba, don haka ku bar kalmar "zakara" a juyin.
kaza na miji, tsuntsun da ke kira da ƙarfi a ta lokacin da rana ta fito
Wannan sanannen kalmar nasara ce na abin da zakara ya ke yi don ya yi babban kiransa.
"za ka faɗa sau uku cewa kai ba mai bi na ba ne"
"ya yi bakin ciki sosai"
Anan "rai" ya na nufin dukkan mutum. AT: "Ina bakin ciki sosai"
Wannan karin magana ne. AT: "kuma na ji kamar zan iya mutuwa"
Ya ƙwanta da da fuska a ƙasa don ya yi addu'a.
Wannan muhimmin laƙabi ne wa Allah da ke nuna ɗangartaka sakanin Allah da Yesu.
Yesu ya na maganar aikin da dole ne ya yi, tar da mutuwa a kan gicciye, kamar ruwa mai ɗaci da Allah ya umurce ci ya sha daga kokon. Kalmar "koko" muhimmin kalma ce a cikin Tsabon Alkawari, ku yi koƙari ku yi amfani da shi a juyin ku.
A nan "koko" magana ne da na wakilcin koko da abin cikin. Abin cikin kokon magana ne na wahala da Yesu zai sha. Yesu ya na rokan Uban da cewa idan zai yiwu ma shi kada ya mutu, ya kuma sha wahala da Yesu ya san zai faru ba da juma ba.
Za a iya bayyana wannan kamar jimla. AT: "Amma kada ku yi abin da ina so; a maimako, yi abin da ku na so"
Yesu ya na magana da Bitrus, amma "ku" ɗaya ne, ya na nufin Bitrus, Yakub, da kuma Yahaya.
Yesu ya yi amfani da tambaya domin ya ƙwabe Bitrus, Yakub da Yahaya. AT: "Ina mamaki da cewa ba ku iya zama da ni na sa'a ɗaya ba!"
A nan ana iya bayyana "jaraba." AT: "kada wani ya jarabce ku cikin zunubi"
A nan "ruhu" magana ne da ke matsayin begen mutum ya yi abu mai kyau. "Jiki" na matsayin sha'awar jikin mutum. Yesu ya na nufin cewa almajiran za su iya samin sha'awar yin abin da Allah na so, amma bas u da ƙarfi a mutuntaka kuma su na kasawa. (Dubi: and
"Yesu ya tafi"
"idan wannan ne hanya kadai da wannan zai wuce shi ne idan na sha shi." Yesu ya yi maganar aikin da ɗole zai yi kamar ruwa ne mai ɗaci da Allah ya umurce shi ya sha.
A nan "wannan" na nufin kokon da abin da ke ciki, magana ne na wahala, kamar a cikin 26:39.
"sai dai na sha daga shi" ko "sai dai na sha daga wannan kokon wahala." Anan "shi" na nufin kokon da abin da na cikinsa, magana ne na wahala, kamar a cikin 26:39.
AT: "bari abin da ka ke so ya faru" ko "yi abin da ka na so"
Wannan ƙarin magana ne. AT: "su na jin barci"
Yesu ya yi amfani da tambaya domin ya ƙwabe almajiransa don yin barci. AT: "Ina mamaki da cewa har yanzu ku na barci da kuma hutawa!"
Wannan ƙarin magana ne. AT: "lokaci ya kai"
AT: "wani ya na bada Ɗan Mutum"
A nan "hannu" na nufin iko ko mulki. AT: "bada ga ikon masu zunubi" ko "bada domin masu zunubi su sami iko akansa"
"kasa kunne game da abin da zan gaya maku"
"Sa'adda Yesu ya na magana"
babban itce mai ƙarfi na buga mutane
A nan an yi amfani da "Yanzu" don a sa alama a ainahin labarin. Anan Matthew ya ba da tushen bayani game da Yahuza da kuma alama da ya shirya ya yi amfani don ya bada Yesu.
AT: "cewa duk wanda ya sumbuta shi ne wadda za su kama."
"Wanda na sumbata" ko "Mutumin da na sumbata"
Wannan amintacen hanya ne na gai da Mallam.
"Yahuza ya zo wurin Yesu"
"same shi da sumbata." Abokai masu hali za su sumbace juna a tsaurin ido, amma mai yiwuwa almajira zai sumbace mallaminsa a hannu don ya nuna ladabi. Ba bu wadda da ya san yadda Yahuza ya sumbace Yesu.
A nan "su" na nufin mutane masu takubba da kulake du su ka zo tare da Yahuza da shugabanin Yahudawa.
"riƙe Yesu, kuma kama shi"
Kalmar "Nan take" na sa mu ba da hankali akan bayani mai mamaki da ke biye.
Kalmar "takobi" magana ne na ƙashe wani da takobi. Ana iya sa a bayyane bayanin. AT: "wanda na ɗaukan takobi don ya ƙashe waɗansu" ko "wadda ya na so ya ƙashe waɗansu mutane"
"takobi za su mutu ta wurin takobin" ko "takobi-takobin ne wani zai ƙashe su"
Yesu ya yi amfani da tambaya domin ya tunawa mutumin da ke da takobin cewa Yesu zai iya hana waɗanda suke kama shi. AT: "Hakika ka san cewa zan iya kiran ... mala'uku"
A nan "ka" na nufin mutum mai takobin.
Kalmar "runduna" kalmace soja da ke nufin taron sojoji kusan dubu shida. Yesu na nufin cewa Allah zai turo da mala'iku dayawa don su iya hana waɗanda suke kama Yesu. Ainahin lambar mala'ikun ba su da muhimminci. AT: "fiye da ainahin babban taron mala'iku goma sha biyu"
Yesu ya yi amfani da tambaya domin ya bayyana dalilin da ya bar waɗannan mutane su kama shi. AT: "Amma idan ba yi ba, ba zan iya cika abin da Allah ya fada cewa dole ya faru a cikin nassi"
Yesu ya na amfani da wannan tambaya domin ya nuna mumunan ayukan masu kama shi. AT: "Kun san cewa ni ba mai fashi ba ne, ba daidai ba ne ku zo mani da takubba da kulake"
A nan nufin cewa Yesu ba ya cikin ainahin haikalin. Ya na ta farfajiyar haikalin.
AT: "Zan cika dukka abin da annabawa sun rubuto a cikin nassi"
Idan harshen ku na da kalma da na nufin sun bar shi a lokacin da ya kamata su kasance tare da shi, ku yi amfani da shi anan.
"Bitrus ya bi Yesu"
filli ne kusa da gidan babban firist
"Bitrus ya shiga ciki"
A nan "su" na nufin babban firistoci da membobin majalisa.
"iya samin dalilin ƙashe shi"
"maza biyu suka zo gaba" ko "shaiɗu biyu suka zo gaba"
Idan harshenku ba ta yarda da magana a cikin magana ba, za ku iya sake rubuta shi kamar magana ɗaya. AT: "Wannan mutum yace zai iya rushe ... kwanaki.'
"Wannan mutum Yesu ya ce"
"cikin kwana uku," kafin rana ta sauka sau uku, ba "bayan kwana uku ba," bayan rana ta sauka sau uku
Babban firist din ba ya tambayan Yesu game da abin da shaiɗun sun ce. Ya na tambayar Yesu don ya nuna cewa abin da shaidun sun ce ba daidai ba ne. AT: "Menene amsar ka game da abin da shaidun su na faɗa akanka?"
Wannan muhimmin laƙabi ne wa Allah da na ƙwatanta ɗangartaka sakanin Almasihu da Allah.
A nan "rai" na bambanta Allahn Isra'ila da allolin karya da gunki da mutane suke bauta. Allahn Isra'ila ne kadai na da rai kuma na da ikon aikatu. Dubi yadda kun juya wannan a cikin 16:16.
Yesu ya na magana da babban firist da kuma sauran mutane a wurin.
AT: 1) jimlar "daga yanzu" magana ne da na nufin za su gan Ɗan Mutum a cikin ikonsa a wani lokaci gaba. ko 2) jumlar "daga yanzu" na nufin cewa daga lokacin shari'ar Yesu kuma nan gaba, Yesu ya na nuna kansa cewa shi ne Mai Ceto wadda na da iko da cin nasara.
A nan "Iko" magana ne da na wakilcin Allah. Zama a "hannun damar Allah" alama ne na karban babban daraja da iko daga Allah. AT: "a zaune a wurin daraja a gefen Allah mai iko dukka"
"zuwa duniya akan gizagizai na sama"
Yage tufafi alama ne na fushi da bakin ciki.
Dalilin da babban firist din ya kira maganar Yesu sabo shi ne wata kila ya fahimci kalmomin Yesu a cikin 26:64 da cewa shi daidai ne da Allah.
Babban firist ya yi amfani da wannan tambaya domin yă nanata cewa shi da membobin majalisa ba sau so su ji daga wasu shaiɗu. AT: "Ba mu so mu ji daga wani shaiɗu kuma ba!"
A nan "ku" na nufin mutanen majalisa.
AT: 1) Sai wasu mazajen" ko 2) "Sai sojojin."
An yi wannan kamar zagi ne.
A nan "yi mana anabci" na nufin faɗan ikon Allah. Ba ya nufin faɗan abin da zai faru a gaba.
Waɗanda suka buga Yesu ba su san cewa shi ne Almasihu ba. Sun kira shi haka don su yi masa ba'a.
Bitrus ya iya gane abin da yarinya baiwan ta na faɗa. Ya yi amfani da wannan kalmomi don ya musanta cewa ya na tare da Yesu.
"Loƙacin da Bitrus ya fita"
hanya a katangar farfajiyar
"faɗa wa mutanen da su na zaune a wurin"
"ya musanta kuma ta rantsuwa, 'Ban san mutumin ba!'"
"ɗaya daga cikin waɗanda suke tare da Yesu"
AT: "Za mu iya ce kai daga Galili domin ya na magan kamar ɗan Galili"
"ya kira rantsuwa a kansa"
Zakara tsuntsu ne da na kira da ƙarfi a lokacin da rana ta fito. A na kiran karan da zakara na yi "carar." Dubi yadda kun juya wannan a cikin 26:34.
AT: "Bitrus ya tuna cewa Yesu ya faɗa ma shi cewa kafin zakara ya yi cara, zai musanta shi sau uku"
1 Da gari ya waye, duk manyan firistoci da dattawan jama'a suka shirya yadda zasu kulla makirci domin su kashe shi. 2 Suka daure shi, suka mika shi ga gwamna Bilatus. 3 Sa'adda Yahuza, wanda ya bashe shi, ya ga an zartarwa Yesu hukuncin kisa, ya nemi tuba ya kuma mayar da azurfar talatin ga manyan firistocin da dattawan, 4 yace, "Na yi zunubi ta wurin cin amanar mara laifi." Amma sukace, "Ina ruwan mu? Ka ji da shi da kanka?" 5 Sai ya jefar da kwandalolin azurfar a kasa cikin haikalin ya kuma bar su, ya tafi ya rataye kansa. 6 Sai babban firist ya dauki kwandalolin azurfar ya ce, "Ba daidai bane bisa ga shari'a musa wannan cikin ma'aji, saboda kudin jini ne." 7 Sai suka tattauna al'amarin a tsakanin su, kudin kuma suka sayi filin maginin tukwane domin makabatar baki. 8 Dalilin wannan ne ake kiran wurin, "Filin jini" har yau. 9 Sai abin da aka fada ta bakin annabi Irmiya ya cika, cewa, "Suka dauki tsabar azurfa talatin na farashin da mutanen Isra'ila suka sa a kansa, 10 suka bayar domin sayen filin mai tukwane, kamar yadda Ubangiji ya umarce ni." 11 Sai Yesu ya tsaya a gaban gwamna, gwamna ya kuma tambaye shi, "Kai sarkin Yahudawa ne?" Yesu ya amsa, "Haka ka fada." 12 Amma da manyan firistocin da dattawan suka zarge shi, bai ce komai ba. 13 Sai Bilatus yace masa, "Baka ji dukan zarge-zargen da ake yi maka ba?" 14 Amma bai ce masa ko kalma guda ba, sai gwamna yayi matukar mamaki. 15 To lokacin bikin idi, al'adar gwamna ne ya saki mutum guda wanda jama'a suka zaba. 16 A wannan lokacin suna da wani sanannen dan kurkuku mai suna Barabbas. 17 To da suka tattaru, sai Bilatus yace masu, "Wa kuke so a sakar maku? Barabbas, ko Yesu wanda ake kira Almasihu?" 18 Saboda ya san sun kawo shi ne domin kishi. 19 Da yake zaune a kujerar shari'a, matarsa ta aika masa cewa, "Ka fita sha'anin mutumin nan marar laifi. Saboda na sha wahala sosai a yau cikin mafarki saboda shi." 20 A lokacin nan manyan firistoci da dattawa suka rinjayi ra'ayin jama'a suce a sakar masu da Barabbas, a kashe Yesu. 21 Sai gwamna ya tambayesu, "Wa kuke so a sakar maku?" Sukace, "Barabbas." 22 Bilatus yace masu, "Me zan yi da Yesu wanda ake kira Almasihu?" Sai duka suka amsa, "A gicciye shi." 23 Sai yace, "Don me, wane laifi ya aikata?" Amma suka amsa da babbar murya, "A gicciye shi" 24 Amma da Bilatus ya ga ba zai iya komai ba don hargitsi zai iya barkewa, ya dauki ruwa ya wanke hannuwansa a gaban jama'a, yace, "Ba ni da laifi ga jinin mutumin nan marar laifi. Ku yi abin da kuka ga dama." 25 Duka mutanen sukace, "Bari jininsa ya kasance a kan mu da 'ya'yan mu." 26 Sai ya sakar masu da Barabbas amma yayi wa Yesu bulala ya mika shi garesu domin su gicciye shi. 27 Sai sojojin gwamna suka dauki Yesu zuwa farfajiya suka kuma tara dukan rundunar sojoji. 28 Suka yi masa tumbur sa'annan suka sa masa jar alkyabba. 29 Sai suka yi masa rawanin kaya suka sa a kansa, suka kuma bashi sanda a hannunsa na dama. Suka rusuna a gabansa suna masa ba'a, suna cewa, "Ranka ya dade, Sarkin Yahudawa!" 30 Suka kuma tofa masa yawu, suka kwace sandar suka buga masa a ka. 31 Bayan sun gama masa ba'a, suka cire masa alkyabbar suka sa masa kayansa, suka jagorance shi zuwa wurin da za a gicciye shi. 32 Da suka fito waje, sai suka iske wani Bakurame mai suna Saminu, wanda suka tilasta ya tafi tare dasu domin ya dauki gicciyen. 33 Suka iso wani wuri da ake kira Golgotta, wanda ke nufin,"Wurin kwalluwa." 34 Suka bashi ruwan inabi da aka gauraya da wani abu mai daci. Amma da ya 'dan-'dana shi sai ya ki sha. 35 Bayan da suka gicciye shi, suka kada kuri'a a kan rigarsa. 36 Suka kuma zauna suna kallonsa. 37 A sama da kansa suka sa abinda ake tuhumarsa da ita a rubuce, "Wannan shine sarkin Yahudawa." 38 An gicciye shi da 'yanfashi guda biyu, daya ta damansa dayan kuma ta hagunsa. 39 Wadanda suke wucewa suna zaginsa, suna girgiza kai, 40 suna kuma cewa, "Kai da kace zaka rushe haikali ka kuma gina shi a kwana uku, ka ceci kanka mana! In dai kai Dan Allah ne, ka sauko daga gicciyen!" 41 Ta haka ma manyan firistocin suka rika yi masa ba'a, tare da marubuta da shugabannin, suna cewa, 42 "Ya ceci wasu amma ya kasa ceton kansa. Shi ne sarkin Isra'ila. Ya sauko mana daga kan gicciyen, sai mu ba da gaskiya gareshi. 43 Tun da ya yarda da Allah. Bari Allahn ya cece shi mana, saboda yace, "Ni dan Allah ne." 44 Hakan nan ma 'yanfashin guda biyu da aka gicciye su tare suka zage shi. 45 To tun da tsakar rana sai duhu ya rufe kasar gaba daya har karfe uku na yamma. 46 Wajen karfe uku, Yesu ya tada murya mai karfi yace, "Eli, Eli lama sabaktani?" wanda ke nufin, "Allahna, Allahna, don me ka yashe ni?" 47 Da wadanda suke tsaye kusa suka ji haka, sai sukace, "Yana kiran Iliya." 48 Nan take wani ya ruga da gudu ya dauki soso ya tsoma cikin ruwan inabi mai tsami ya soka kan sandar kara ya mika masa ya sha. 49 Sai sauran sukace, "Rabu da shi mu gani ko Iliya zai zo ya cece shi." 50 Sai Yesu ya ta da murya mai karfi yayi kuka sai ya saki ruhunsa. 51 Sai labullen haikali ya yage gida biyu daga sama zuwa kasa. Kasa kuma ta girgiza, duwatsu suka farfashe. 52 Kaburbura suka bude, tsarkaka kuwa wadanda suke barci da yawa suka tashi. 53 Suka fito daga kaburbura bayan tashinsa, suka shiga birni mai tsarki suka bayyana ga mutane da yawa. 54 Da hafsan sojan da wadanda suke kallon Yesu suka ga girgizar kasar da abinda ya faru, suka ji tsoro kwarai sukace, "Hakika wannan Dan Allah ne" 55 Mata dayawa da suka bi Yesu daga Galili domin su lura da shi suka tsaya suna kallo daga nesa. 56 A cikin su akwai Maryamu Magadaliya, Maryamu uwar Yesu da Yusufu, da uwar 'ya'yan Zabadi. 57 Da yamma sai wani attajiri mutumin Armatiya ya zo, mai suna Yusufu wanda shi ma almajirin Yesu ne. 58 Ya je wurin Bilatus ya roka a bashi jikin Yesu. Sai Bilatus ya umarta a bashi. 59 Yusufu ya dauki jikin, ya rufe shi da likafani mai tsabta, 60 sai ya sa shi a cikin sabon kabarinsa da ya sassaka cikin dutse. Sai ya mirgina babban dutse a bakin kofar kabarin ya tafi. 61 Maryamu Magadaliya da dayan Maryamun suna nan zaune akasin kabarin. 62 Washegari, wato bayan ranar Shiri, Sai manyan firistoci da Farisawa suka taru tare da Bilatus. 63 Sukace, "Mai gida, mun tuna lokacin da mayaudarin nan yake da rai, yace, "Bayan kwana uku zan tashi." 64 Saboda haka, ka bada umarni a tsare kabarin na kwana uku. In ba haka ba almajiransa zasu zo su sace shi, kuma su ce wa mutane, "Ya tashi daga mattatu." Kuma yaudarar karshe zata fi ta farko muni." 65 Bilatus yace masu, "Ku dauki masu tsaro. Kuyi tsaro iyakar karfin ku." 66 Sai suka tafi suka tsare kabarin, suka hatimce dutsen, suka sa masu tsaro.
Wannan ne farkon labarin shari'ar Yesu a gaban Bilatus.
An yi amfani da wannan kalma domin a sa alamar fashi a ainahin labarin. Anan Matiyu ya fara faɗan sabon labari.
Shugabanin Yahudawa suna shirya yadda za su iya sa shugabannin Romawa su ƙashe Yesu.
Wannan abin ya faru a bayan shari'ar Yesu a gaban majalisar shugabannin adinin Yahudawa, amma ba mu san ko ya faru kafin shari'a ko lokacin shari'ar Yesu a gaban Bilatus ba.
Idan harshenku na da wata hanyar nuna cewa an fara sabon labari, za ku so ku iya amfani da shi a nan.
AT: "cewa shugabannin Yahudawa sun hukunta Yesu"
Wannan ne ƙudin da firistoci suka ba wa Yahuza don ya bashe Yesu. Dubi yadda kun juya wannan a cikin 26:15.
Wannan ƙarin magana ne da na nufin mutuwar mai mara laifi. AT: "mutumin da bai cancanci mutuwa ba"
Shugabannin Yahudawa sun yi amfani da wannan tambaya domin su nanata cewa ba su damu da abin da Yahuza ya faɗa ba. AT: "Wannan ba damuwar mu bane!" ko "Wannan damuwar ku ne!"
AT: 1) ya jefar da kandalolin azurfar a cikin farfajiyar haikalin, ko 2) ya na tsaye a cikin farfajiyar haikalin, sai ya jefar da kwandalolin azurfar a cikin haikalin.
"Shari'ar mu ba ta yarda mana mu sa wannan"
"sa wannan azurfa"
Wannan ne wurin da sun ajiye ƙudin ne da suke amfani da shi don su tanada abubuwan da ake bukata a haikali da kuma firistoci.
Wannan karin magana ne da na nufin ƙudin da an biya mutumin da ya taimaka a ƙashen wani. AT: "ƙudin da an biya don mutum yă mutu"
Wannan fili ne da aka saya domin a binne baki da suka mutu a cikin Urushalima.
AT: "mutane suke kiran wannan filin"
Wannan na nufin har lokacin da Matiyu ya na rubuta wannan littafi.
AT: "Wannan ya cika abin da annabi Irimiya ya faɗa"
AT: "farashin da mutanen Isra'ila suka sa a kansa"
Wannan na nufin waɗanda su na cikin mutanen Isra'ila wadda sun biya don a ƙashe Yesu. AT: "waɗansu mutanen Isra'ila" ko "shugabanin Isra'ila"
A nan "ni" na nufin Irmiya.
"Bilatus"
Wannan na iya nufin 1) ta wurin faɗin haka, Yesu ya na nufin cewa shi ne Sarkin Yahudawa. AT : "I, kamar yadda ka faɗa, haka ne" ko "I, haka ne yadda ka ce" ko 2) ta faɗin haka, Yesu ya na faɗin cewa Bilatus, ba Yesu ba, ne na kiran sa Sarkin Yahudawa. AT: "Kai da kanka ne ka faɗi haka"
AT: "Amma lokacin da manyan firistocin da dattawan suka zarge shi"
Bilatus ya yi wannan tambaya domin ya na mamaki da yadda Yesu ya yi shiru. AT: "Ina mamakin cewa ba ka amsa waɗannan mutanen da sun yi zargin ka da yin abubuwan da ba daidai ba!"
"bai ce ko kalma ɗaya ba; wannan ya ba wa gwamna mamaki sosai." Wannan wata hanyar nanaci ne na faɗa cewa Yesu ya yi shiru.
Wannan ne bikin idin ketarewa.
AT: "ɗan kurkuku wadda jama'a za su zaba"
"akwai wani sanannen ɗan kurkuku"
sananne a yin mugun abu
AT: "taron sun tattaru"
AT: "wanda wasu mutane ke kira Almasihu"
"shugabannin Yahudawa sun kawo masa Yesu." Sun yi wannan domin Bilatus ya hukunta Yesu.
"Da Bilatus yake zaune"
"zaune a kujerar mai shari'a." Wannan ne wurin da mai shari'a zai zauna a yayin da ya na yanke hukunci.
" aika sako"
"na damu sosai yau"
An yi amfani da "yanzu" a nan don a sa alama a ainahin labarin. Matiyu ya ba da tushen bayani game da dalilin da ya sa taron suka zabi Barabbas.
AT: "sa sojojin Romawa su ƙashe Yesu"
"tambaye taron"
AT: "wanda waɗansu mutane suke kira Almasihu"
"Yesu ya aikata"
"taron suka amsa da babbar murya"
Bilatus ya yi wannan domin ya nuna cewa ba shi da hakin mutuwar Yesu.
A nan "jini" na nufin mutuwar wani. AT: "mattatu"
"wannan hakinku ne"
A nan "jini" magana ne da na matsayin mutuwar mutum. Jumlar "kasance a kan mu da 'ya'yan mu" ƙarin magana ne da na nufin cewa sun amince da hakin abin da na faruwa. AT: "I! Mu da zuriyarmu mun ɗauki hakin zartadda shi"
"Sai Bilatus ya sakar masu da Barabbas"
Ana nufin cewa Bilatus ya umurci sojojin don su bulali Yesu. Mika Yesu domin a gicciye shi ƙarin magana ne na sa sojojinsa su gicciye Yesu. AT: "ya umurci sojojinsa don su bulali Yesu su kuma gicciye shi" (Dubi: and )
"bulali Yesu"
"taron sojoji"
"cire tufafinsa"
jar walƙiya
"rawanin da an yi daga reshen kaya" ko "rawanin da an yi daga reshe masu kaya"
Sun ba Yesu sanda ya rike don ya wakilci sandar sarauta da sarki ke rikewa. Sun yi haka don su yi wa Yesu ba'a.
Su na faɗa haka domin su yi wa Yesu ba'a. Su na kiran Yesu Sarkin Yahudawa," amma ba su gaskanta cewa shi sarki ba ne. Kuma abin da suna faɗa gaskiya ne.
"Mun girmamaka" ko "Bari ka yi rayuwar tsawon lokaci"
"da yawunsu, sojojin suka tofa wa Yesu yawu"
Wannan na nufin Yesu da sojojin sun fita daga garin. AT: "Sa'adda suka fito daga Urushalima"
"sojojin sun gan wani mutum"
"wanda sojojin suka tilasta ya tafi tare dasu domin ya ɗauki gicciyen Yesu"
AT: "wuri da mutane na kira Golgotta"
AT: "shi ruwan inabi da suka gauraya da wani abu mai ɗaci"
ruwan 'yarani mai ɗaci da jiki na amfani da shi a narkewar abinci
Waɗannan tufafi ne da Yesu na sakawa.
"rubutaccen bayani na dalilin da aka gacciye shi"
AT: "Sojojin suka gicciye 'yan fashi biyu tare da Yesu"
Sun yi haka ne don su yi wa Yesu ba'a.
Ba su gaskanta cewa Yesu Ɗan Allah ba ne, sun so ya nuna har idan gaskiya ne. AT: "Idan kai ne Ɗan Allah, ka nuna ta wurin saukowa daga gicciyen"
Wannan muhimmin laƙabi ne wa Almasihu da ke nuna ɗangartakarsa da Allah.
AT: ) Shugabannin Yahudawa ba su gaskanta cewa Yesu ya ceci wasu ba ko ma zai iya ceton kansa ba, ko 2) sun gaskanta cewa ya ceci wasu amma suna dariyarsa domin bai iya ceton kansa yanzu ba.
Shugabannin na yi wa Yesu ba'a. Sun kira shi "Sarkin Isra'ila," amma ba su gaskanta cewa shi sarki ba ne. AT: "Ya faɗa cewa shi ne Sarkin Isra'ila"
AT: "Don Yesu ya faɗa cewa shi ne Ɗan Allah."
Ɗan Allah Wannan muhimmin laƙabi ne wa Yesu da ke ƙwatanta dangartakarsa da Allah.
AT: "'yan fashin da sojojin suka gicciye su tare da Yesu"
"daga rana ... na sa'a uku" ko "daga ƙarfe sha biyu na tsakar dare ... sai ƙarfe uku na rana"
Kalmar "duhu" mai zuzzurfar ma'ana ne. AT:
"Yesu ya yi ihu"
Waɗannan ne kalmomin da Yesu ya yi kira a cikin harshensa. Masu juyi su na kan bar waɗannan kalmomin a yadda suke.
AT: 1) ɗaya daga cikin sojojin ko 2) ɗaya daga cikin masu kallo.
Wannan wani abu ne da ake samunta a teku, ana kuma amfani da shi don a daga a kuma riƙe abu ruwa-ruwa. Ana iya matse waɗannan abubuwa ruwa-ruwan.
"mika wa Yesu"
A nan "ruhu" na nufin abin da na ba da rai wa mutum. Wannan jimlar wata hanya ne na cewa Yesu ya mutu. AT: "ya mutu, ya ba da ruhunsa wa Allah" ko "ya ja numfashinsa na ƙarshe"
Kalmar "gashi" anan ya shiryamu mu ne mu ba da hankali ga bayani na mamaki da na biye.
AT: "labullen haikali ya yage gida biyu" ko "Allah ya sa labullen haikali ya yage gida biyu"
AT: "Allah ya buɗe kaburburan ya tashi da tsarkakun mutane dayawa da suka mutu"
Tashi anan ƙarin magana ne na sa mutum da ya mutu ya kuma rayu. AT: "Allah ya sa rai a tsarkakun mutane da suka yi barci"
Wannan wata hanya ce na ce mutuwa. AT: "mutu"
Jerin abubuwa da suka faru ba su a bayane. Bayan girgizan ƙasa a lokacin da Yesu ya mutu kaburbura kuma suka buɗe 1) tsarkakun mutanen suka rayu kuma, sai kuma, Yesu ya rayu kuma, tsarkakun mutanen suka shiga Urushalima, inda mutane dayawa suka gan su, ko 2) Yesu ya rayu kuma, sai kuma tsarkakun sun rayu, sun kuma shiga cikin garin, inda mutane dayawa sun gan su.
"waɗanda suke tsaron Yesu." Wannan na nufin sojojin da ke tsaron Yesu tare da jarumin. AT: "sojojin tare da shi wanda suke tsaron Yesu"
"mahaifiyar Yakub da Yahaya" ko "matar Zabadi"
Wannan sunan wata gari ne a Isra'ila.
AT: " Sai Bilatus ya umarci sojojin su ba wa Yusufu jikin Yesu"
tufafi mai kyau da kuma tsada
Ana nufin cewa Yusufu na da ma'aikata da sun yanka kabarin a cikin dutsen.
Mai yiwuwa Yusufu na da waɗansu mutane a wurin da sun taimake shi mirgina dutsen.
"a ƙetare daga kabarin"
Wannan rana ce da mutane na sa komai a shirye domin Asabar.
"sadu da Bilatus"
"lokacin da Yesu, mayaudarin, yake da rai"
Wannan na da magana a cikin magana. AT: "ya ce bayan kwana uku zai tashi kuma."
AT: "umurce sojojinka su tsare kabarin"
"almajiransa zasu iya zuwa su sace jikin shi"
AT: "almajiransa zasu iya ... ce wa mutane ya tashi daga mattatu, kuma"
Daga dukka waɗanda sun mutu. Wannan magana ya nuna dukka mattatu a cikin duniya. Tashi daga sakaninsu na nufin zama rayeyye kuma.
AT: "kuma idan sun yaudare mutane ta faɗa cewa, zai zama da muni fiye da yadda ya yaudare mutane a da lokacin da ya ce shi ne Almasihu"
Wannan ya ƙunshi sojoji huɗu zuwa sha shida na Romawa.
Wannan na iya nufin 1) suka sa igiya a kewaye da dutsen sun kuma haɗa shi da bangon dutsen a dukka gafen kofan kabarin ko 2) sun sa hatimi a sakanin dutsen da bangon.
"gayawa sojojin su tsaya a inda za su iya hana mutane daga yin karambani da kabari"
1 Da daddare ranar Asabaci, rana ta fari ga mako ta fara gabatowa, Maryamu Magadaliya da daya Maryamun suka zo don su ziyarci kabarin. 2 Sai aka yi girgizar kasa mai karfi, saboda mala'ikan Ubangiji ya sauko daga sama ya kuma murgine dutsen ya zauna a kai. 3 Kamanninsa kamar walkiya, tufafinsa kuma fari fat kamar suno. 4 Masu tsaron suka razana don tsoro suka zama kamar matattun mutane. 5 Mala'ikan ya yi wa matan magana cewa, "Kada ku ji tsoro, nasan kuna neman Yesu wanda aka gicciye. 6 Baya nan, amma ya tashi kamar yadda ya fada. Ku zo ku ga wurin da aka kwantar da shi. 7 Ku hanzarta ku gaya wa almajiransa, 'Ya tashi daga matattu. Duba, ya tafi Galili, can zaku same shi.' Gashi ni kuwa na fada maku." 8 Matan suka yi hanzari suka bar kabarin da tsoro da murna, suka ruga domin su sanar wa almajiransa. 9 Sai ga Yesu ya tare su, yace masu, "A gaishe ku." Sai matan suka kama kafar sa, suka kuma yi masa sujada. 10 Sai Yesu yace masu, "Kada ku ji tsoro. Ku je ku fada wa 'yan'uwana su je Galili. Can zasu ganni." 11 Sa'adda matan suke tafiya, sai wadansu masu tsaro suka shiga gari suka fada wa Shugabanin Firistoci dukan abin da ya faru. 12 Firistocin suka hadu da dattawa suka tattauna al'amarin, sai suka bada kudi masu yawa ga sojojin 13 Sukace masu, "Ku gaya wa sauran cewa, "Almajiran Yesu sun zo da daddare sun sace gangar jikinsa lokacin da muke barci." 14 Idan wannan rahoto ya isa wurin gwamna, za mu lallashe shi mu ja hankalinsa mu raba ku da damuwa." 15 Sai sojojin suka karbi kudin suka yi abinda aka umarcesu. Wannan rahoto ya bazu a tsakanin Yahudawa, ya ci gaba har zuwa yau. 16 Amma almajiran sha daya suka tafi Galili, kan dutsen da Yesu ya umarcesu. 17 Da suka gan shi, suka yi masa sujada, amma wadansu suka yi shakka. 18 Yesu ya zo wurin su ya yi masu magana, yace, "Dukan iko dake sama da kasa an ba ni. 19 Sai kuje ku almajirantar da dukan al'ummai. Kuna yi masu baftisma cikin sunan Uba da na Da da na Ruhu Mai Tsarki. 20 Ku koya masu su kiyaye dukan abin da na umarce ku. Duba, ni kuma kullum ina tare da ku har karshen zamani."
Wannan ya fara labarin tashiwar Yesu daga matattu.
"Da Asabar ya wuce, daidai haurowar rana da safe ran Lahadi"
An yi amfani da wannan kalma anan ne don a sa alama a ainahin labarin. Anan Matiyu ya fara maganar wata sabuwar sashin labarin kenan.
"ɗayan matan mai suna Maryamu." Wannan Maryamu uwar Yakubu da Yusufu. (Dubi: [Matthew 27:56])
Kalmar "ku ga" a nan yana sa mu mu sa hankali ne ga bayanin ban mamaki da ke biye. Harshenku na iya samun wata hanyar yin haka.
AT: 1) girgizan kasan ya faru domin mala'ikan ya sauko ya kuma murgine dutsen ko 2) dukka abubuwannan ya faru a lokaci ɗaya.
wata girgizan ƙasa mai ƙarfi
"Bayanuwar mala'ikan"
Wannan magana ne da ke nanata yadda hasken kamannin mala'ikan yake. AT: "na da haske kamar walkiya"
Wannan magana ne da ke nanata yadda tufafin mala'ikan yake da fari da kuma haske. AT: "tufafinsa fari ne sosai, kamar suno"
Wannan magana ne da ke nufin cewa sojojin sun faɗi kuma ba su motsa ba. AT: "sun faɗi a ƙasa sun kuma kwanta kamar matattun mutane"
"Maryamu Magadaliya da kuma wata mata mai suna Maryamu"
AT: "wanda mutane da sojoji suka gicciye" ko "wanda suka gicciye"
Wannan magana ne a cikin magana. AT: "gaya wa almajiransa cewa ya tashi daga matattu kuma Yesu ya tafi Galili inda za ku gan shi."
"Ya rayu kuma"
Daga cikin dukka waɗanda sun mutu. Wannan magana ya kwatanta dukka matattu a cikin karkashin duniya. Tashi a cikinsu na nufin rayuwa kuma.
A nan "ku" ɗaya. Ya na nufin matan da almajiran.
Anan "ku" na nufin matan.
Wannan gaisuwa ne irin ta yau da kullum, kamar "barka" a turanci.
"durkusa da gwiwarsu suka kuma kama kafarsa"
Wannan na nufin almajiran Yesu.
"daidaita shiri a sakaninsu." Firistoci da dattawa sun yarda su ba sojoji kuɗin.
AT: "Gaya wa waɗansu cewa almajiran Yesu sun zo ... lokacin da kuke barci"
"Idan gwamna ya ji cewa kuna barci ne lokacin da almajiran Yesu sun ɗauke jikinsa"
"Bilatus" 27:2
"kad ku damu. Za mu ɗauke shi don ka da ya hukunta ku."
AT: "yi abin da firistoci sun ce masu su yi"
"Yahudawa dayawa sun ji wannan rahoto sun kuma cigaba da faɗa wa waɗansu har zuwa yau"
Wannan na nufin lokacin da Matthew ya rubuto littafin.
AT: 1) sukka yi wa Yesu sujada ko da shike waɗansu sun yi shakka, ko 2) waɗansu sun yi wa Yesu sujada, amma waɗansu ba su yi masa sujada ba domin sun yi shakka.
Ana iya bayyana abin da almajiran sun yi shakka. AT: "waɗansu sun yi shakka cewa shi ne Yesu kuma wai ya rayu kuma"
AT: "Ubana ya ba ni dukkan iko"
An yi amfani da "sama" da "ƙasa" anan don a bayyana kowa da komai a cikin sama da ƙasa.
A nan "al'ummai" na nufin mutane. AT: "na dukkan mutanen duniya"
A nan "suna" ya na nufin iko. AT: "ta wurin ikon"
Waɗannan muhimmin laƙabi ne da ke kwatanta ɗangantaka sakanin Allah da Yesu.
"Duba" ko "ji" ko "ba da hankulanku ga abin da zan gaya maku"
"sai ƙarshen zamani" ko "sai ƙarshen duniya"