diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 38732af936..f401beaa31 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -10,7 +10,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:2 wiqy rc://*/ta/man/translate/translate-names Ἀβραὰμ & τὸν Ἰσαάκ, Ἰσαὰκ & τὸν Ἰακώβ, Ἰακὼβ & τὸν Ἰούδαν 1 Unless a note specifies otherwise, all the names in the list of ancestors ([1:2–16](../01/02.md)) are names of men. 1:2 pl71 rc://*/ta/man/translate/translate-kinship τοὺς ἀδελφοὺς αὐτοῦ 1 **Judah** had 11 **brothers**, and some of them were older and some of them were younger. Make sure this is clear if your language marks these distinctions. 1:3 ncga rc://*/ta/man/translate/translate-names Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζάρα ἐκ τῆς Θαμάρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ, 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verse. -1:3 g8y6 rc://*/ta/man/translate/translate-names ἐκ τῆς Θαμάρ 1 The word **Tamar** is the name of a woman. She was the daughter-in-law of **Judah**. +1:3 g8y6 rc://*/ta/man/translate/translate-names ἐκ τῆς Θαμάρ 1 The word **Tamar** is the name of a woman. She was the daughter-in-law of **Judah**. 1:3 sn21 rc://*/ta/man/translate/translate-names τὸν Ἑσρώμ, Ἑσρὼμ & τὸν Ἀράμ 1 Many translations spell **Hezrom** as “Hezron” and **Aram** as “Ram.” Consider how translations with which your readers might be familiar spell these names. Alternate translation: “Hezron … Hezron … Ram” 1:4 kywc rc://*/ta/man/translate/translate-names Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών, 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:4 xlps rc://*/ta/man/translate/translate-names Ἀρὰμ 1 Many translations spell **Aram** as “Ram.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Ram” @@ -22,7 +22,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:7 dvau rc://*/ta/man/translate/translate-names τὸν Ἀσάφ 1 Many translations spell **Asaph** as “Asa.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Asa” 1:8 jnly rc://*/ta/man/translate/translate-names Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:8 zcs9 rc://*/ta/man/translate/translate-names Ἀσὰφ & τὸν Ὀζείαν 1 Many translations spell **Asaph** as “Asa” and **Ozias** as “Uzziah.” Consider how translations with which your readers might be familiar spell these names. Alternate translation: “Asa … Uzziah” -1:8-9 ei0o rc://*/ta/man/translate/figs-explicit Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν, Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ 1 In these two verses, Matthew lists **Joram**, **Ozias**, and **Jotham**. In the list of kings in 1 Chronicles 3, however, there are four names between **Joram** and **Jotham** (see [1 Chronicles 3:11–12](../1co/03/11.md)), not one. So, Matthew has not mentioned three of these kings, and the word translated **fathered** only requires the older person to be an ancestor of the younger person, who could be a son, grandson, great-grandson, or even great-great-grandson. It is unclear exactly where in the list Matthew leaves out the three kings. He could be using the name **Ozias**: (1) to refer to the king that 1 Chronicles names “Azariah.” In this case, **Ozias** is the great-great-grandson of **Joram** and the father of **Jotham**. Alternate translation: “and Joram was the great-great-grandfather of Ozias, and Ozias fathered Jotham” (2) to refer to the king that 1 Chronicles names “Ahaziah.” In this case, **Ozias** is the son of **Joram** and the great-great-grandfather of **Jotham**. Alternate translation: “and Joram fathered Ozias, and Ozias was the great-great-grandfather of Jotham” +1:8-9 ei0o rc://*/ta/man/translate/figs-explicit Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν, Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ 1 In these two verses, Matthew lists **Joram**, **Ozias**, and **Jotham**. In the list of kings in 1 Chronicles 3, however, there are four names between **Joram** and **Jotham** (see [1 Chronicles 3:11–12](../1co/03/11.md)), not one. So, Matthew has not mentioned three of these kings, and the word translated **fathered** only requires the older person to be an ancestor of the younger person, who could be a son, grandson, great-grandson, or even great-great-grandson. It is unclear exactly where in the list Matthew leaves out the three kings. He could be using the name **Ozias**: (1) to refer to the king that 1 Chronicles names “Azariah.” In this case, **Ozias** is the great-great-grandson of **Joram** and the father of **Jotham**. Alternate translation: “and Joram was the great-great-grandfather of Ozias, and Ozias fathered Jotham” (2) to refer to the king that 1 Chronicles names “Ahaziah.” In this case, **Ozias** is the son of **Joram** and the great-great-grandfather of **Jotham**. Alternate translation: “and Joram fathered Ozias, and Ozias was the great-great-grandfather of Jotham” 1:9 m35z rc://*/ta/man/translate/translate-names Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἀχάζ, Ἀχὰζ δὲ ἐγέννησεν τὸν Ἑζεκίαν 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:9 lj7z rc://*/ta/man/translate/translate-names Ὀζείας 1 Many translations spell **Ozias** as “Uzziah.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Uzziah” 1:10 zgmk rc://*/ta/man/translate/translate-names Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσίαν 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. @@ -34,7 +34,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:12 y7cx rc://*/ta/man/translate/figs-explicit μετὰ & τὴν μετοικεσίαν Βαβυλῶνος 1 Here Matthew refers to the same event that he referred to in [1:11](../01/11.md). Express the idea in the same way you did there. Alternate translation: “after the Babylonians captured Jerusalem and took many people away” 1:12 ua1g rc://*/ta/man/translate/translate-names Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβαβέλ 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:12 ya86 rc://*/ta/man/translate/translate-names τὸν Σαλαθιήλ, Σαλαθιὴλ 1 Many translations spell **Salathiel** as “Shealtiel.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Shealtiel … Shealtiel” -1:12 qqo6 rc://*/ta/man/translate/figs-explicit Σαλαθιὴλ & ἐγέννησεν τὸν Ζοροβαβέλ 1 In [1 Chronicles 3:19](../1co/03/19.md), a brother of **Salathiel** named Pedaiah is listed as the father of **Zerubbabel**. However, early Greek translations of [1 Chronicles 3:19](../1co/03/19.md) list **Salathiel** as the father of **Zerubabbel**. Matthew most likely used a Bible like these early Greek translations, so he probably intended his readers to think of **Salathiel** as the father of **Zerubbabel** and not as his uncle. If it would be helpful in your language, you could include some of this information in a footnote. +1:12 qqo6 rc://*/ta/man/translate/figs-explicit Σαλαθιὴλ & ἐγέννησεν τὸν Ζοροβαβέλ 1 In [1 Chronicles 3:19](../1co/03/19.md), a brother of **Salathiel** named Pedaiah is listed as the father of **Zerubbabel**. However, early Greek translations of [1 Chronicles 3:19](../1co/03/19.md) list **Salathiel** as the father of **Zerubabbel**. Matthew most likely used a Bible like these early Greek translations, so he probably intended his readers to think of **Salathiel** as the father of **Zerubbabel** and not as his uncle. If it would be helpful in your language, you could include some of this information in a footnote. 1:13 dcab rc://*/ta/man/translate/translate-names Ζοροβαβὲλ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακείμ, Ἐλιακεὶμ δὲ ἐγέννησεν τὸν Ἀζώρ 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:14 seok rc://*/ta/man/translate/translate-names Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχείμ, Ἀχεὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:15 d8av rc://*/ta/man/translate/translate-names Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Μαθθάν, Μαθθὰν δὲ ἐγέννησεν τὸν Ἰακώβ 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. @@ -53,7 +53,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:18 a71d rc://*/ta/man/translate/figs-explicit ἐκ Πνεύματος Ἁγίου 1 The phrase **from the Holy Spirit** indicates that Mary did not become pregnant in the usual way, that is, by having sex with a man. Rather, she became pregnant because the Holy Spirit caused her to be pregnant. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by the power of the Holy Spirit” or “because of the Holy Spirit’s work” 1:19 h941 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 1:19 yufg rc://*/ta/man/translate/figs-explicit Ἰωσὴφ & ὁ ἀνὴρ αὐτῆς 1 Matthew implies that Joseph did not know that the baby came from the Holy Spirit. Joseph thought that Mary had become pregnant after having sex with another man, which is why he wanted **to divorce her**. If it would be helpful in your language, you could clarify that Joseph did not know that the Holy Spirit had caused Mary to be pregnant. Alternate translation: “Joseph her husband thought that she had been unfaithful, so” -1:19 pu3p rc://*/ta/man/translate/figs-explicit ὁ ἀνὴρ αὐτῆς & ἀπολῦσαι αὐτήν 1 As the previous verse shows (see [1:18](../01/18.md)), Mary and Joseph were not yet married. In their culture, however, being “engaged” was a promise to marry, so Matthew can refer to **Joseph** as Mary’s **husband**. He can also refer to breaking the engagement as divorce. If it would be helpful in your language, you could use clarify that Matthew is referring to an engaged man breaking the engagement. Alternate translation: “her fiancé … to break the engagement with her” +1:19 pu3p rc://*/ta/man/translate/figs-explicit ὁ ἀνὴρ αὐτῆς & ἀπολῦσαι αὐτήν 1 As the previous verse shows (see [1:18](../01/18.md)), Mary and Joseph were not yet married. In their culture, however, being “engaged” was a promise to marry, so Matthew can refer to **Joseph** as Mary’s **husband**. He can also refer to breaking the engagement as divorce. If it would be helpful in your language, you could use clarify that Matthew is referring to an engaged man breaking the engagement. Alternate translation: “her fiancé … to break the engagement with her” 1:20 iip4 rc://*/ta/man/translate/grammar-connect-time-simultaneous ταῦτα & αὐτοῦ ἐνθυμηθέντος, ἰδοὺ, ἄγγελος Κυρίου & ἐφάνη 1 The angel appeared to Joseph while he was deciding to divorce Mary. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “during the time when Joseph was reflecting on these things, behold, an angel of the Lord appeared” 1:20 y747 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express behold with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” 1:20 meua rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared” @@ -62,7 +62,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:20 va5e rc://*/ta/man/translate/figs-activepassive τὸ & ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν Ἁγίου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Holy Spirit is the one who caused her to conceive her child” 1:21 yucr rc://*/ta/man/translate/grammar-connect-logic-result καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν; αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the command that the first clause describes. Alternate translation: “and because he will save his people from their sins, you will call his name Jesus” 1:21 ifq8 rc://*/ta/man/translate/translate-tense καλέσεις 1 Here the angel gives a command using the future tense. If your language does not use the future tense for commands, you could use a form that your language uses to express commands. Alternate translation: “you must call” or “you are to call” -1:21 v02j rc://*/ta/man/translate/figs-yousingular καλέσεις 1 Here, the word **you** is singular since the angel is speaking to Joseph. +1:21 v02j rc://*/ta/man/translate/figs-yousingular καλέσεις 1 Here, the word **you** is singular since the angel is speaking to Joseph. 1:21 j38f rc://*/ta/man/translate/figs-explicit Ἰησοῦν; αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν 1 The name **Jesus** means “the Lord saves” in Hebrew. The angel is explaining that **Jesus** should have this name because **he will save his people**. If it would be helpful in your language, you could explain what Jesus’ name means or include this information in a footnote. Alternate translation: “Jesus, for, as his name indicates, he will save his people from their sins” or “Jesus, that is, ‘the Lord saves,’ since he will save his people from their sins” 1:21 ocr6 rc://*/ta/man/translate/figs-explicit τὸν λαὸν αὐτοῦ 1 Here, the phrase **his people** refers most directly to Jewish people, but it also includes anyone who believes in **Jesus**. If it would be helpful in your language, you could use a word or phrase that identifies a group of people who belong to or are connected with Jesus. Alternate translation: “his own people” or “the people who belong to him” 1:22 q4lw rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the Matthew’s comment on what he has narrated so far. If it would be helpful in your language, you could use a word or phrase that introduces a comment from the narrator, or you could leave **Now** untranslated. Alternate translation: “I note that” or “As a matter of fact,” @@ -84,7 +84,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:25 i7p5 rc://*/ta/man/translate/figs-euphemism οὐκ ἐγίνωσκεν αὐτὴν 1 Matthew is referring in a polite way to having sex by using the word **know**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. See how you translated the euphemism for having sex in [1:18](../01/18.md). Alternate translation: “he did not consummate the marriage with her” or “he did not sleep with her” 1:25 v3xe rc://*/ta/man/translate/writing-pronouns οὐκ ἐγίνωσκεν & ἐκάλεσεν & αὐτοῦ 1 Here, both times the pronoun **he** occurs, it refers to Joseph. The pronoun **his** refers to the **son**, Jesus. If it would be helpful in your language, you could use names instead of pronouns. Alternate translation: “Joseph did not know … Joseph called the son’s” 1:25 mclm rc://*/ta/man/translate/figs-extrainfo ἕως οὗ 1 Christians disagree about whether Joseph had sex with Mary after Jesus was born. In this verse, Matthew only refers to the time before Jesus was born. If possible, use a form that only refers to this time period and does not imply anything about what happened after Jesus was born. Alternate translation: “prior to when” or “during time before” -2:intro dz1c 0 # Matthew 2 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The visit of the learned men (2:1–12)\n * Joseph, Mary, and Jesus escape to Egypt (2:13–15)\n * Herod kills the baby boys in Bethlehem (2:16–18)\n * Joseph, Mary, and Jesus settle in Nazareth (2:19–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in verses 6 and 18, which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Learned men”\n\nIn this chapter, Matthew tells about how “learned men” from countries to the east of Judea visited Jesus in order to worship him. These were educated men who studied dreams and stars in the sky to try to learn about what was happening and what would happen in the future. Matthew does not present them as if they are evil. Consider how you might naturally refer to this kind of educated man. The ULT provides a general translation (“learned men”), and the UST illustrates how to use a descriptive phrase (“scholars who studied the stars”). \n\n### The star\n\nThe learned men journey to Jerusalem because they see a specific star. Matthew further describes how this star moved in the sky until it was directly above where Jesus was living. It is not clear exactly what this star was. Scholars have suggested that it was one of the planets, a shooting star, a comet, or a bright angel. If possible, use a word or phrase that refers generally to a natural source of light in the sky. If you need to be more specific, could use a word or phrase that refers to stars, especially the kinds of stars that move or appear to move in the sky. \n\n### The journeys of Joseph, Mary, and Jesus\n\nIn this chapter, Matthew narrates several journeys that Joseph, Mary, and Jesus took. At first, they are in Bethlehem, which is a city near the capital city of Judea, Jerusalem. After the learned men visit, God warns Joseph to journey to Egypt, a country to the southwest of Judea, in order to escape from Herod, the king of Judea. After Herod dies, God tells Joseph that he can take his family back to Israel. However, he does not take his family back to Judea, because Herod’s son is now reigning in Herod’s place. Instead, he and his family travel to Nazareth, a city in the region of Galilee, which is north of Judea. When Matthew uses movement words, make sure that your translation fits with these journeys. +2:intro dz1c 0 # Matthew 2 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The visit of the learned men (2:1–12)\n * Joseph, Mary, and Jesus escape to Egypt (2:13–15)\n * Herod kills the baby boys in Bethlehem (2:16–18)\n * Joseph, Mary, and Jesus settle in Nazareth (2:19–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in verses 6 and 18, which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Learned men”\n\nIn this chapter, Matthew tells about how “learned men” from countries to the east of Judea visited Jesus in order to worship him. These were educated men who studied dreams and stars in the sky to try to learn about what was happening and what would happen in the future. Matthew does not present them as if they are evil. Consider how you might naturally refer to this kind of educated man. The ULT provides a general translation (“learned men”), and the UST illustrates how to use a descriptive phrase (“scholars who studied the stars”).\n\n### The star\n\nThe learned men journey to Jerusalem because they see a specific star. Matthew further describes how this star moved in the sky until it was directly above where Jesus was living. It is not clear exactly what this star was. Scholars have suggested that it was one of the planets, a shooting star, a comet, or a bright angel. If possible, use a word or phrase that refers generally to a natural source of light in the sky. If you need to be more specific, could use a word or phrase that refers to stars, especially the kinds of stars that move or appear to move in the sky.\n\n### The journeys of Joseph, Mary, and Jesus\n\nIn this chapter, Matthew narrates several journeys that Joseph, Mary, and Jesus took. At first, they are in Bethlehem, which is a city near the capital city of Judea, Jerusalem. After the learned men visit, God warns Joseph to journey to Egypt, a country to the southwest of Judea, in order to escape from Herod, the king of Judea. After Herod dies, God tells Joseph that he can take his family back to Israel. However, he does not take his family back to Judea, because Herod’s son is now reigning in Herod’s place. Instead, he and his family travel to Nazareth, a city in the region of Galilee, which is north of Judea. When Matthew uses movement words, make sure that your translation fits with these journeys. 2:1 sdst rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,” 2:1 j9yn rc://*/ta/man/translate/grammar-connect-time-sequential τοῦ & Ἰησοῦ γεννηθέντος 1 Here, the phrase **Jesus having been born** states what happened before the **learned men from the east arrived in Jerusalem**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “after Jesus had been born” 2:1 esbr rc://*/ta/man/translate/figs-possession Βηθλέεμ τῆς Ἰουδαίας 1 Here, Matthew is using the possessive form to indicate that **Bethlehem** is in **Judea**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “Bethlehem in Judea” @@ -200,7 +200,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:3 yhe7 rc://*/ta/man/translate/figs-quotesinquotes τῇ ἐρήμῳ: ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you do, you will need to delete the single quotation mark at the end of this quotation. Alternate translation: “the wilderness that people must make ready the way of the Lord, that they must make his paths straight”\n 3:3 n7lh rc://*/ta/man/translate/figs-parallelism ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a connecting word in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Make ready the way of the Lord, yes, make his paths straight” 3:3 j99i rc://*/ta/man/translate/figs-metaphor ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 Here Isaiah speaks as if people should build maintain roads for **the Lord** to travel on as he comes to visit his people. He means that people need to be living and acting the proper ways when **the Lord** appears to his people. If it would be helpful in your language, you could express the metaphor in simile form or state the meaning plainly. Alternate translation: “Live and behave in a way that pleases God, as if you were making a road ready for him to travel on” -3:4 j647 rc://*/ta/man/translate/writing-background αὐτὸς δὲ ὁ Ἰωάννης 1 Here Matthew uses the word **Now** to introduce background information that will help readers understand what happens next. The word does not introduce another event in the story. This background information is found in [3:4–6](../03/04.md). Use a natural form in your language for introducing background information. Alternate translation: “Concerning this John, he” +3:4 j647 rc://*/ta/man/translate/writing-background αὐτὸς δὲ ὁ Ἰωάννης 1 Here Matthew uses the word **Now** to introduce background information that will help readers understand what happens next. The word does not introduce another event in the story. This background information is found in [3:4–6](../03/04.md). Use a natural form in your language for introducing background information. Alternate translation: “Concerning this John, he” 3:4 su9d rc://*/ta/man/translate/figs-idiom εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου 1 The phrase **had his clothing from the hair of a camel** means that he wore clothes made from camels’ hair. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “wore clothing made from the hair of camels” 3:4 dagi rc://*/ta/man/translate/translate-unknown ζώνην δερματίνην 1 A **leather belt** is a thin strap made out of animal skin that holds clothing in place. If your readers would not be familiar with this type of clothing, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an animal skin strap” or “a band made from animal skin” 3:5 ncp6 rc://*/ta/man/translate/grammar-connect-time-simultaneous τότε 1 Here, the word **Then** refers to the period of time in which John was preaching in the wilderness (see [3:1](../03/01.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “While John was preaching,” or “During the time when John was in the wilderness,” @@ -276,10 +276,10 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:17 cdrk rc://*/ta/man/translate/figs-ellipsis φωνὴ ἐκ τῶν οὐρανῶν 1 Matthew is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply a verb of speaking if it would be clearer in your language. Alternate translation: “a voice spoke from the heavens” 3:17 m2wk rc://*/ta/man/translate/figs-synecdoche φωνὴ 1 Matthew is using **voice** to represent the person who is speaking, which is God the Father. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “a person speaking” or “God the Father spoke” 3:17 op13 rc://*/ta/man/translate/writing-quotations λέγουσα 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and it said” -3:17 myz8 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου, ὁ ἀγαπητός 1 The word **Son** is an important title for Jesus, the Son of God. +3:17 myz8 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου, ὁ ἀγαπητός 1 The word **Son** is an important title for Jesus, the Son of God. 3:17 m1ib rc://*/ta/man/translate/figs-activepassive ὁ Υἱός & ὁ ἀγαπητός 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Son, whom I love,” 3:17 hdro rc://*/ta/man/translate/figs-activepassive εὐδοκέω 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who pleases me” -4:intro hgw2 0 # Matthew 4 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The devil tempts Jesus (4:1–11)\n * Jesus begins his public ministry (4:12–17)\n * Jesus calls four of his disciples (4:18–22)\n * Summary of Jesus’ early ministry (4:23–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:15–16](../04/15.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The Devil\n\nThe devil, also named Satan, is an evil spiritual being. In this chapter, he tempts Jesus to disobey God. He even quotes the Bible to try to convince Jesus to disobey. Consider how you might naturally refer to a powerful and evil spiritual being. \n\n### Temptation\n\nIn [4:1–11](../04/01.md), Matthew tells the story of how Jesus was tempted by the devil. The devil tried to convince Jesus to do things that would be disobedient. Jesus already knew how he was supposed to live his life and how he was supposed to die on the cross. The devil tempted Jesus to act in a different way. In response, Jesus quotes the Bible and does not do what the devil tempts him to do. \n\n### Fishermen\n\nFour of Jesus’ first disciples (Peter, Andrew, James, and John) were fishermen. In their culture, fishermen usually stood on the shore or in a boat and threw a net into the water. The edges of the net had weights on it, so the net sank into the water and trapped any fish beneath it. Then, fishermen would put on a rope to close the net and haul it to shore or onto the boat. If people in your culture do not fish or do not fish in that way, consider how much information you need to provide to help your readers understand the story. +4:intro hgw2 0 # Matthew 4 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The devil tempts Jesus (4:1–11)\n * Jesus begins his public ministry (4:12–17)\n * Jesus calls four of his disciples (4:18–22)\n * Summary of Jesus’ early ministry (4:23–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:15–16](../04/15.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The Devil\n\nThe devil, also named Satan, is an evil spiritual being. In this chapter, he tempts Jesus to disobey God. He even quotes the Bible to try to convince Jesus to disobey. Consider how you might naturally refer to a powerful and evil spiritual being.\n\n### Temptation\n\nIn [4:1–11](../04/01.md), Matthew tells the story of how Jesus was tempted by the devil. The devil tried to convince Jesus to do things that would be disobedient. Jesus already knew how he was supposed to live his life and how he was supposed to die on the cross. The devil tempted Jesus to act in a different way. In response, Jesus quotes the Bible and does not do what the devil tempts him to do.\n\n### Fishermen\n\nFour of Jesus’ first disciples (Peter, Andrew, James, and John) were fishermen. In their culture, fishermen usually stood on the shore or in a boat and threw a net into the water. The edges of the net had weights on it, so the net sank into the water and trapped any fish beneath it. Then, fishermen would put on a rope to close the net and haul it to shore or onto the boat. If people in your culture do not fish or do not fish in that way, consider how much information you need to provide to help your readers understand the story. 4:1 k51m rc://*/ta/man/translate/writing-newevent τότε 1 Here, the word **Then** introduces the next major event in the story. It does not indicate how soon this event happened after the events that Matthew has already narrated. If it would be helpful in your language, you could use a word or phrase that introduces the next event in sequence. Alternate translation: “Sometime after that,” or “After he heard the voice from the heavens,” 4:1 aq3s rc://*/ta/man/translate/figs-activepassive ὁ Ἰησοῦς ἀνήχθη & ὑπὸ τοῦ Πνεύματος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Spirit led up Jesus” 4:1 wy4b rc://*/ta/man/translate/figs-activepassive πειρασθῆναι ὑπὸ τοῦ διαβόλου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that the devil could tempt Jesus” @@ -310,7 +310,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:6 x6zc rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “a poet wrote this in the Scriptures” 4:6 zofd rc://*/ta/man/translate/figs-quotesinquotes γέγραπται & ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, καὶ, ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 1 If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. If you do, you will need to delete the single quotation mark at the end of the second quotation. Alternate translation: “it is written that he will command his angels concerning you, and they will lift you up in their hands, lest you strike your foot against a stone” 4:6 zd4z rc://*/ta/man/translate/writing-pronouns ἐντελεῖται 1 The pronoun **He** refers to God. If this is not clear for your readers, you could use the person's name here. Alternate translation: “God will command” -4:6 s9i7 rc://*/ta/man/translate/figs-yousingular σοῦ & σε & προσκόψῃς & σου 1 Since the author of the quotations is addressing each specific person who is part of God’s people, every occurrence of **you** and **your** in the quotations is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “each of you … each of you … any of you strike your” +4:6 s9i7 rc://*/ta/man/translate/figs-yousingular σοῦ & σε & προσκόψῃς & σου 1 Since the author of the quotations is addressing each specific person who is part of God’s people, every occurrence of **you** and **your** in the quotations is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “each of you … each of you … any of you strike your” 4:6 azpz rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **and** connects the two quotations, which are two verses from Psalm 91. If it would be helpful in your language, you could use a word or phrase that connects two closely related quotations. Alternate translation: “and further” or “and then” 4:6 f1mm rc://*/ta/man/translate/figs-synecdoche προσκόψῃς πρὸς λίθον τὸν πόδα σου 1 The author of the quotation is using one way of being hurt to mean all ways of being hurt. Alternate translation: “even your foot strikes a stone” or “you might get hurt” 4:7 qish rc://*/ta/man/translate/writing-quotations ἔφη αὐτῷ ὁ Ἰησοῦς 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “Jesus answered” @@ -398,7 +398,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:25 j63v rc://*/ta/man/translate/figs-explicit ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας, καὶ Δεκαπόλεως, καὶ Ἱεροσολύμων, καὶ Ἰουδαίας, καὶ πέραν τοῦ Ἰορδάνου 1 Here Matthew indicates that **large crowds** traveled wherever Jesus went. The people who made up these crowds came from all the regions and towns that Matthew mentions in this verse. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “large crowds of people from Galilee and Decapolis and Jerusalem and Judea and beyond the Jordan followed him” 4:25 i9m7 rc://*/ta/man/translate/translate-names Δεκαπόλεως 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.” 4:25 yfgi rc://*/ta/man/translate/figs-explicit πέραν τοῦ Ἰορδάνου 1 Here, the phrase **beyond the Jordan** refers to regions to the east of the Jordan River. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the areas on the east side of the Jordan River” -5:intro awz8 0 # Matthew 5 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * The Beatitudes (5:1–12)\n * Salt and light (5:13–16)\n * The law and righteousness (5:17–20)\n * Moses’ law and Jesus’ commands (5:21–48)\n * Murder and anger (5:21–26)\n * Adultery and divorce (5:27–32)\n * Oaths and promises (5:33–37)\n * Punishment and retaliation (5:38–42)\n * Loving everyone (5:43–48)\n\nMany 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.\n\nMatthew 5:3–10, known as the Beatitudes or Blessings, has been set farther to the right on the page than the rest of the text. This way of placing the words on the page highlights the poetic form of this section.\n\n## Special Concepts in this Chapter\n\n### The “Beatitudes”\n\nIn [5:3–12](../05/03.md), Jesus speaks nine blessings, or “Beatitudes.” He uses poetic form, repetition, and contrasting statements. Use forms in your language that people would recognize as poetry. See the notes on these verses for translation options.\n\n### “You have heard that it was said”\n\nWhen Jesus quotes commands that his audience would be familiar with, he uses a phrase like “you have heard that it was said.” Usually when he uses this phrase, he is quoting or summarizing commands directly from the Old Testament law. However, in [5:43](../05/43.md), he quotes a command from the Old Testament (“love your neighbor”) and then includes what some people would add to that command (“hate your enemy”). You may need to clarify that only the clause “love your neighbor” is from the Old Testament law. See the notes on each verse for information about what commands Jesus is quoting or summarizing. \n\n### Jesus and the law\n\nThroughout this chapter, Jesus quotes commands that his audience would be familiar with. Then, he introduces his response to these commands with a phrase like “but I say to you.” In each case, Jesus is not contradicting or annulling the commands from God that he quotes. Instead, Jesus is correcting misunderstandings about what these commands mean. He wants his disciples to apply the commands properly. Use a form that indicates that Jesus is clarifying the commands, not contradicting them. \n\n## Important Figures of Speech in this Chapter\n\n### Salt metaphor\n\nIn [5:13](../05/13.md), Jesus describes his disciples as if they were salt that seasons the world. He means that, just as salt preserves food and makes it taste better, so his disciples help save people in the world and make the world a better place. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Light metaphor\n\nIn [5:14–16](../05/14.md), Jesus describes his disciples as if they were lamp that gives light. He means specifically that their good deeds are like light that shines on other people, which allows these people to learn what is true and to praise God. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hyperbole\n\nIn [5:29–30](../05/29.md), Jesus commands his disciples to cut off body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using you in the singular and you in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-crowd]]) +5:intro awz8 0 # Matthew 5 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * The Beatitudes (5:1–12)\n * Salt and light (5:13–16)\n * The law and righteousness (5:17–20)\n * Moses’ law and Jesus’ commands (5:21–48)\n * Murder and anger (5:21–26)\n * Adultery and divorce (5:27–32)\n * Oaths and promises (5:33–37)\n * Punishment and retaliation (5:38–42)\n * Loving everyone (5:43–48)\n\nMany 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.\n\nMatthew 5:3–10, known as the Beatitudes or Blessings, has been set farther to the right on the page than the rest of the text. This way of placing the words on the page highlights the poetic form of this section.\n\n## Special Concepts in this Chapter\n\n### The “Beatitudes”\n\nIn [5:3–12](../05/03.md), Jesus speaks nine blessings, or “Beatitudes.” He uses poetic form, repetition, and contrasting statements. Use forms in your language that people would recognize as poetry. See the notes on these verses for translation options.\n\n### “You have heard that it was said”\n\nWhen Jesus quotes commands that his audience would be familiar with, he uses a phrase like “you have heard that it was said.” Usually when he uses this phrase, he is quoting or summarizing commands directly from the Old Testament law. However, in [5:43](../05/43.md), he quotes a command from the Old Testament (“love your neighbor”) and then includes what some people would add to that command (“hate your enemy”). You may need to clarify that only the clause “love your neighbor” is from the Old Testament law. See the notes on each verse for information about what commands Jesus is quoting or summarizing.\n\n### Jesus and the law\n\nThroughout this chapter, Jesus quotes commands that his audience would be familiar with. Then, he introduces his response to these commands with a phrase like “but I say to you.” In each case, Jesus is not contradicting or annulling the commands from God that he quotes. Instead, Jesus is correcting misunderstandings about what these commands mean. He wants his disciples to apply the commands properly. Use a form that indicates that Jesus is clarifying the commands, not contradicting them.\n\n## Important Figures of Speech in this Chapter\n\n### Salt metaphor\n\nIn [5:13](../05/13.md), Jesus describes his disciples as if they were salt that seasons the world. He means that, just as salt preserves food and makes it taste better, so his disciples help save people in the world and make the world a better place. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Light metaphor\n\nIn [5:14–16](../05/14.md), Jesus describes his disciples as if they were lamp that gives light. He means specifically that their good deeds are like light that shines on other people, which allows these people to learn what is true and to praise God. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hyperbole\n\nIn [5:29–30](../05/29.md), Jesus commands his disciples to cut off body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using you in the singular and you in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-crowd]]) 5:1 c5rq rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 5:1 xpes rc://*/ta/man/translate/figs-extrainfo τὸ ὄρος 1 Matthew does not clarify what **mountain** this is or how high up it is. If possible, use a general word for a hill or small **mountain** without indicating one particular place. Alternate translation: “a high place” or “a small mountain” 5:1 z880 rc://*/ta/man/translate/figs-explicit καθίσαντος αὐτοῦ 1 In Jesus’ culture, teachers usually **sat down** when they were going to teach. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he having sat down to teach” or “he having sat down as a teacher does” @@ -555,7 +555,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:26 uu76 rc://*/ta/man/translate/figs-youcrowd σοι, οὐ μὴ ἐξέλθῃς & ἀποδῷς 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation. 5:26 l1xl rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” 5:26 z8sl rc://*/ta/man/translate/figs-go οὐ μὴ ἐξέλθῃς 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “you will certainly not go out” -5:26 z2mc rc://*/ta/man/translate/figs-explicit ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην 1 Here Jesus implies that the “judge” required the person to pay a fine or give money to the person who accused him or her. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “until you have paid the last quadrans that the judge required” +5:26 z2mc rc://*/ta/man/translate/figs-explicit ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην 1 Here Jesus implies that the “judge” required the person to pay a fine or give money to the person who accused him or her. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “until you have paid the last quadrans that the judge required” 5:26 zlil rc://*/ta/man/translate/translate-bmoney τὸν ἔσχατον κοδράντην 1 A **quadrans** was one of the smallest and least valuable coins in circulation in this place and time. It was equivalent to about an eighth of an hour’s wage. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might use the name of the least valuable coin in your culture, or a general expression. Alternate translation: “the last penny” or “every bit of money that your creditor demands” 5:27 jxg5 rc://*/ta/man/translate/figs-activepassive ἐρρέθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through Moses. Alternate translation: “God commanded” or “Moses said” 5:27 u2d8 rc://*/ta/man/translate/writing-quotations ἐρρέθη 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Exodus 20:14](../exo/20/14.md) or [Deuteronomy 5:18](../deu/05/18.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “it was commanded in the law” @@ -666,10 +666,10 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:44 ogqi rc://*/ta/man/translate/translate-textvariants ἐχθροὺς ὑμῶν, καὶ προσεύχεσθε 1 Many ancient manuscripts only include these two commands in this verse. The ULT follows that reading. Other ancient manuscripts include the commands “bless the ones cursing you, do good to the ones hating you” between the words **enemies** and **and**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.\n 5:45 ir75 rc://*/ta/man/translate/grammar-connect-logic-goal ὅπως 1 The connecting words **so that** introduce a goal or purpose relationship. The purpose for loving enemies and praying for persecutors (see [5:44](../05/44.md)) is to **be sons of your Father**. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in order that” 5:45 my3d rc://*/ta/man/translate/figs-metaphor υἱοὶ τοῦ Πατρὸς ὑμῶν 1 Jesus speaks of his disciples as if God were their physical **Father**. He means that they have a father-son relationship with God, which indicates that they act or behave like God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “spiritual sons of your spiritual Father” or “like God, whom you can call your Father” -5:45 jzu9 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρὸς ὑμῶν 1 **Father** is an important title for the first person in the Trinity. He is the **Father** also of Jesus. +5:45 jzu9 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρὸς ὑμῶν 1 **Father** is an important title for the first person in the Trinity. He is the **Father** also of Jesus. 5:45 syjz rc://*/ta/man/translate/figs-metonymy ἐν οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God **the Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens” 5:45 sxvq rc://*/ta/man/translate/grammar-connect-logic-result ὅτι 1 Here, the word **For** introduces a reason why those who treat their enemies well will **be sons** of their **Father**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “You will be his sons because” or “That is because” -5:45 hwxb rc://*/ta/man/translate/figs-infostructure πονηροὺς καὶ ἀγαθοὺς & δικαίους καὶ ἀδίκους 1 In the first clause, Jesus mentions the wicked person first, but in the second clause he mentions the wicked person second. This structure sounded good in his culture. If your language would not use this structure, you could consistently refer to either the wicked or the good person first. Alternate translation: “the good and the evil … the just and the unjust” or “the evil and the good … the unjust and the just” +5:45 hwxb rc://*/ta/man/translate/figs-infostructure πονηροὺς καὶ ἀγαθοὺς & δικαίους καὶ ἀδίκους 1 In the first clause, Jesus mentions the wicked person first, but in the second clause he mentions the wicked person second. This structure sounded good in his culture. If your language would not use this structure, you could consistently refer to either the wicked or the good person first. Alternate translation: “the good and the evil … the just and the unjust” or “the evil and the good … the unjust and the just” 5:45 qj7n rc://*/ta/man/translate/figs-nominaladj πονηροὺς καὶ ἀγαθοὺς & δικαίους καὶ ἀδίκους 1 Jesus is using the adjectives **evil**, **good**, **just**, and **unjust** as nouns to mean people who are characterized by these qualities. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “evil people and good people … just people and unjust people” 5:46 qjwb rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces further support for Jesus’ command to love enemies. If it would be helpful in your language, you could use a word or phrase that introduces support for a claim, or you could leave **For** untranslated. Alternate translation: “You should love your enemies because” or “You should do what I am saying since” 5:46 se4k rc://*/ta/man/translate/figs-rquestion τίνα μισθὸν ἔχετε? 1 Jesus uses this question to show that people who only love others who love them will not receive any **reward**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you have no reward.” or “there is no reward for you!” @@ -681,7 +681,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:47 cjkf rc://*/ta/man/translate/figs-rquestion οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν? 1 Jesus uses this question to show that even **Gentiles**, who do not know God, greet their friends. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Even the Gentiles do the same thing.” or “Even Gentiles do that very thing!” 5:48 x9xh rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces the conclusion to what Jesus has been telling his disciples about how to live. He could be concluding everything he said in [5:21–47](../05/21.md), or he could concluding only what he said in [5:43–47](../05/43.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In summary” 5:48 l6pa rc://*/ta/man/translate/figs-metaphor Πατὴρ ὑμῶν ὁ οὐράνιος 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father” -6:intro jrj2 0 # Matthew 6 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Giving alms (6:1–4)\n * Praying to God (6:5–15)\n * Fasting (6:16–18)\n * Storing up treasure (6:19–21)\n * The eye and the body (6:22–23)\n * Two masters (6:24)\n * Being anxious (6:25–34)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the prayer in [6:9–13](../06/09.md).\n\nJesus 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.\n\n## Special Concepts in this Chapter\n\n### Giving alms\n\nGiving alms was an important practice for religious people in Jesus’ culture. To give alms, a person would offer money or possessions to other people who were poor or in need. Sometimes they would give the money or possessions directly to poor people. Other times, they would give it to the priests, who would give to poor people. Make sure that your translation refers to this kind of practice.\n\n### “The Lord’s Prayer”\n\nIn [6:9–13](../06/09.md), Jesus speaks a prayer that he wants his disciples to imitate when they pray. The prayer is very poetic, and it is sometimes called “the Lord’s Prayer.” Many churches use this prayer during their meetings, and the form that churches use is often not the same form that Matthew wrote down. If churches already use a form of this prayer in your language, you could use the same words. However, you should follow the form of the prayer as Mathew wrote it down, and you should not include any extra lines or pieces of the prayer beyond what Matthew included. \n\n### Fasting\n\nIn [6:16–18](../06/16.md), Jesus gives instructions related to fasting. Just as with giving alms, fasting was an important practice for religious people in Jesus’ culture. Fasting usually required avoiding all food and drink, but some kinds of fasting only required avoiding certain kinds of food. Also, some fasts were public (that is, many people fasted on these set days) and some fasts were private (that is, individuals would choose to fast for certain reasons). Many fasts lasted part of a day or a full day. Jesus does not condemn fasting; instead, he gives instructions for how to behave while fasting. Make sure that your translation refers to these kinds of practices.\n\n### Storing up treasures\n\nIn [6:19–21](../06/19.md), Jesus speaks about storing up treasures either on earth or in heaven. He is speaking not only of possessions or money but also of anything that one considers to be valuable. Jesus points out that valuable things in heaven cannot be ruined like valuable things on earth can. Also, he states that a person’s “heart” is where they store their treasures. If possible, use a word for “treasure” that can refer to money, possessions, and any other valuable things. \n\n## Important Figures of Speech in this Chapter\n\n### The lamp and light metaphor in [6:22–23](../06/22.md)\n\nIn these verses, Jesus speaks about eyes as if they were lamps for the body. This figure of speech has two pieces to it. First, Jesus speaks of how bodies work using the metaphor of lamps and light. Second, Jesus speaks of Christian living using the metaphor of how bodies work. It is important to consider both of these pieces as you translate these verses.\n\nFirst, Jesus speaks of how bodies work using the metaphor of lamps and light. There are two major options for understanding what Jesus means when he refers to an eye as the lamp of the body. First, in Matthew’s culture, some people thought that eyes worked by sending out a form of light that would shine on what they saw. In this case, eyes are like lamps because they have light inside them that shines out. So, the whole body is light or dark inside based on whether the eyes shine properly. Second, the eyes could be like windows that let light into the body. Since they let light into a place, they are like lamps. So, the whole body is light or dark inside based on whether the eyes let light in. Consider how you might best express one of these meanings while maintaining the light and dark language, which is very important for understanding the figure of speech. \n\nSecond, Jesus speaks of Christian life using the metaphor of how bodies work. Scholars debate what Jesus means when he talks about a “healthy eye” and “light” in contrast to an “evil eye” and “darkness.” He might mean devotion to God in contrast to evil desires. He might mean generosity in contrast to greed and selfishness. He might mean paying attention to what he is saying in contrast to ignoring his instructions. Since Jesus most likely intended this figure of speech to be like a riddle or puzzle, you should retain the body metaphor. If necessary, you could indicate that this is a figure of speech without stating exactly what it means. \n\n### Rhetorical questions\n\nIn [6:25–28](../06/25.md) and [6:30](../06/30.md), Jesus uses rhetorical questions. He asks these questions to include the disciples in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +6:intro jrj2 0 # Matthew 6 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Giving alms (6:1–4)\n * Praying to God (6:5–15)\n * Fasting (6:16–18)\n * Storing up treasure (6:19–21)\n * The eye and the body (6:22–23)\n * Two masters (6:24)\n * Being anxious (6:25–34)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the prayer in [6:9–13](../06/09.md).\n\nJesus 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.\n\n## Special Concepts in this Chapter\n\n### Giving alms\n\nGiving alms was an important practice for religious people in Jesus’ culture. To give alms, a person would offer money or possessions to other people who were poor or in need. Sometimes they would give the money or possessions directly to poor people. Other times, they would give it to the priests, who would give to poor people. Make sure that your translation refers to this kind of practice.\n\n### “The Lord’s Prayer”\n\nIn [6:9–13](../06/09.md), Jesus speaks a prayer that he wants his disciples to imitate when they pray. The prayer is very poetic, and it is sometimes called “the Lord’s Prayer.” Many churches use this prayer during their meetings, and the form that churches use is often not the same form that Matthew wrote down. If churches already use a form of this prayer in your language, you could use the same words. However, you should follow the form of the prayer as Mathew wrote it down, and you should not include any extra lines or pieces of the prayer beyond what Matthew included.\n\n### Fasting\n\nIn [6:16–18](../06/16.md), Jesus gives instructions related to fasting. Just as with giving alms, fasting was an important practice for religious people in Jesus’ culture. Fasting usually required avoiding all food and drink, but some kinds of fasting only required avoiding certain kinds of food. Also, some fasts were public (that is, many people fasted on these set days) and some fasts were private (that is, individuals would choose to fast for certain reasons). Many fasts lasted part of a day or a full day. Jesus does not condemn fasting; instead, he gives instructions for how to behave while fasting. Make sure that your translation refers to these kinds of practices.\n\n### Storing up treasures\n\nIn [6:19–21](../06/19.md), Jesus speaks about storing up treasures either on earth or in heaven. He is speaking not only of possessions or money but also of anything that one considers to be valuable. Jesus points out that valuable things in heaven cannot be ruined like valuable things on earth can. Also, he states that a person’s “heart” is where they store their treasures. If possible, use a word for “treasure” that can refer to money, possessions, and any other valuable things.\n\n## Important Figures of Speech in this Chapter\n\n### The lamp and light metaphor in [6:22–23](../06/22.md)\n\nIn these verses, Jesus speaks about eyes as if they were lamps for the body. This figure of speech has two pieces to it. First, Jesus speaks of how bodies work using the metaphor of lamps and light. Second, Jesus speaks of Christian living using the metaphor of how bodies work. It is important to consider both of these pieces as you translate these verses.\n\nFirst, Jesus speaks of how bodies work using the metaphor of lamps and light. There are two major options for understanding what Jesus means when he refers to an eye as the lamp of the body. First, in Matthew’s culture, some people thought that eyes worked by sending out a form of light that would shine on what they saw. In this case, eyes are like lamps because they have light inside them that shines out. So, the whole body is light or dark inside based on whether the eyes shine properly. Second, the eyes could be like windows that let light into the body. Since they let light into a place, they are like lamps. So, the whole body is light or dark inside based on whether the eyes let light in. Consider how you might best express one of these meanings while maintaining the light and dark language, which is very important for understanding the figure of speech.\n\nSecond, Jesus speaks of Christian life using the metaphor of how bodies work. Scholars debate what Jesus means when he talks about a “healthy eye” and “light” in contrast to an “evil eye” and “darkness.” He might mean devotion to God in contrast to evil desires. He might mean generosity in contrast to greed and selfishness. He might mean paying attention to what he is saying in contrast to ignoring his instructions. Since Jesus most likely intended this figure of speech to be like a riddle or puzzle, you should retain the body metaphor. If necessary, you could indicate that this is a figure of speech without stating exactly what it means.\n\n### Rhetorical questions\n\nIn [6:25–28](../06/25.md) and [6:30](../06/30.md), Jesus uses rhetorical questions. He asks these questions to include the disciples in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 6:1 zvn1 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,”\n 6:1 bgc7 rc://*/ta/man/translate/figs-abstractnouns τὴν δικαιοσύνην ὑμῶν 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “what is righteous” or “your righteous deeds” 6:1 p335 rc://*/ta/man/translate/figs-gendernotations ἔμπροσθεν τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “before men and women” @@ -735,10 +735,10 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:9 ffn0 rc://*/ta/man/translate/figs-imperative3p ἁγιασθήτω τὸ ὄνομά σου 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “we want your name to be made holy” or “we pray that your name is made holy” 6:9 knx7 rc://*/ta/man/translate/figs-activepassive ἁγιασθήτω τὸ ὄνομά σου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “let people treat your name as holy” or “let people regard your name as holy” 6:9 tqm4 rc://*/ta/man/translate/figs-metonymy τὸ ὄνομά σου 1 Here, the word **name** refers primarily to the person who has that name, and it focuses especially on who that person is. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “you yourself” or “who you are” -6:9 syaa rc://*/ta/man/translate/figs-yousingular σου 1 Since Jesus is praying to God the Father, the word **your** here is singular. +6:9 syaa rc://*/ta/man/translate/figs-yousingular σου 1 Since Jesus is praying to God the Father, the word **your** here is singular. 6:10 n67c rc://*/ta/man/translate/figs-imperative3p ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “we want your kingdom to come, we want your will to be done” or “we pray that your kingdom comes, we pray that your will is done” 6:10 v7mb rc://*/ta/man/translate/figs-personification ἐλθέτω ἡ βασιλεία σου 1 Here Jesus speaks as if God’s **kingdom** were a person who could **come**. He means that disciples should pray for God to establish or begin his **kingdom**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Let your kingdom grow” or “Let your kingdom begin” -6:10 wrox rc://*/ta/man/translate/figs-yousingular σου -1 Since Jesus is praying to God the Father, the word **your** here is singular. +6:10 wrox rc://*/ta/man/translate/figs-yousingular σου -1 Since Jesus is praying to God the Father, the word **your** here is singular. 6:10 pdc5 rc://*/ta/man/translate/figs-activepassive γενηθήτω τὸ θέλημά σου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could use an indefinite subject. Alternate translation: “let all people do your will” or “let your will take place” 6:10 rtnz rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημά σου 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what you desire” 6:10 pv3w rc://*/ta/man/translate/figs-explicit ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς 1 Here Jesus implies that God’s **will** is always done **in heaven**, and believers should pray that this will also be true **on earth**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “on earth, just as it already is done in heaven” @@ -874,7 +874,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:34 xdg7 rc://*/ta/man/translate/figs-personification ἡ & αὔριον μεριμνήσει ἑαυτῆς 1 Jesus speaks of **tomorrow** as if it were a person who could **be anxious**. He could mean: (1) that people should worry about what happens the next day only when that day arrives. Alternate translation: “you can be anxious about tomorrow when it arrives” (2) that worrying about **tomorrow** is as ridiculous as **tomorrow** being a person who can **be anxious**. Alternate translation: “that helps you as much as if tomorrow could be anxious about itself” or “tomorrow is not even here yet” 6:34 bqny rc://*/ta/man/translate/figs-explicit ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς 1 Here Jesus means that much **evil** happens each day, so people should not add to their troubles by worrying about anything that might happen the next day. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Each day has enough evil already without worrying about tomorrow” or “Evil already happens each day, so you should not add to it by worrying about tomorrow” 6:34 c490 rc://*/ta/man/translate/figs-explicit ἡ κακία αὐτῆς 1 Here, the phrase **its evil** refers to any bad or difficult things that happen each day. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “are the difficult things that happen that day” or “is the trouble that happens during it” -7:intro bz7e 0 # Matthew 7 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Making judgments (7:1–6)\n * Asking and receiving (7:7–12)\n * Narrow and wide gates (7:13–14)\n * Obeying God is what matters (7:15–27)\n * Fruits metaphor (7:15–20)\n * Judgment day (7:21–23)\n * House metaphor (7:24–27)\n * The people are amazed (7:28–29)\n\nJesus 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.\n\n## Special Concepts in this Chapter\n\n### Judging\n\nIn [7:1–6](../07/01.md), Jesus warns his disciples about judging others. Most specifically, he warns them against mentioning or dealing with someone else’s fault or sin when they themselves have an even more significant fault or sin. Jesus does want his disciples to make choices and decisions about other people, as [7:6](../07/06.md) makes clear. That verse requires people to be careful what they do with holy and valuable things. However, the general message is to avoid making judgments about others, especially when one has one’s own faults and sins. \n\n### Words and deeds\n\nIn [7:15–27](../07/15.md), Jesus teaches about the importance of doing what is right, not just saying the right things. He says that his disciples can recognize false prophets by what they do, that he himself will honor and acknowledge his disciples based on what they do, and that only those who do what is right will survive difficult experiences. \n\n## Important Figures of Speech in this Chapter\n\n### The speck of wood and the log\n\nIn [7:3–5](../07/03.md), Jesus refers to small faults and sins as if they were specks of wood in people’s eyes. He refers to larger faults and sins as if they were logs in people’s eyes. Jesus speaks in this way to contrast how significant these sins and faults are. He also speaks in this way to indicate that larger sins and faults make people spiritually unobservant, just as a log in someone’s eye makes that person unable to see. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Dogs and pigs\n\nIn [7:6](../07/06.md), Jesus speaks of how his disciples should behave as if they were interacting with holy things, pearls, dogs, and pigs. He could be speaking of the gospel as the holy and pearls. In this case, the dogs and pigs represent people who reject the gospel. Or, Jesus could be speaking of his disciples’ possessions and skills as the holy and pearls. In this case, the dogs and pigs represent worthless tasks and goals. Or, Jesus could be speaking of fellow disciples as the holy and pearls. In this case, the dogs and pigs represent unbelievers. Since Jesus speaks these words as a saying or proverb, you should avoid choosing one option. Instead, you should express the idea in a way that allows for all these and other interpretations. If if it would be helpful to your readers, you could use a form that you would normally use for a proverb or saying. See the notes on this verse for translation options. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Gates and roads\n\nIn [7:13–14](../07/13.md), Jesus speaks of how people live as if they were traveling on a road or passing through a gate. He says that the gate and road that lead to eternal life are narrow and difficult, and only a few people travel that way. On the other hand, the gate and road that lead to destruction are wide and easy, and many people travel that way. He means that it is very easy to live in ways that will end in destruction, and it is hard to live in ways that will end in eternal life. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Trees and fruits\n\nIn [7:16–20](../07/16.md), Jesus speaks of people as if they were plants. Just as you can tell what kind of plant it is by what fruit the plant produces, so you can tell whether people are really Jesus’ disciples based on what they do. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Building houses\n\nIn [7:24–27](../07/24.md), Jesus compares obedient people to wise people who build their homes on a solid foundation. When bad things happen, they will be safe and secure, just like those homes will be safe and secure through storms and floods. In contrast, Jesus compares disobedient people to foolish people who build their homes on an insecure foundation. When bad things happen, they will be destroyed, just like those homes will collapse when storms and floods come. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +7:intro bz7e 0 # Matthew 7 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Making judgments (7:1–6)\n * Asking and receiving (7:7–12)\n * Narrow and wide gates (7:13–14)\n * Obeying God is what matters (7:15–27)\n * Fruits metaphor (7:15–20)\n * Judgment day (7:21–23)\n * House metaphor (7:24–27)\n * The people are amazed (7:28–29)\n\nJesus 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.\n\n## Special Concepts in this Chapter\n\n### Judging\n\nIn [7:1–6](../07/01.md), Jesus warns his disciples about judging others. Most specifically, he warns them against mentioning or dealing with someone else’s fault or sin when they themselves have an even more significant fault or sin. Jesus does want his disciples to make choices and decisions about other people, as [7:6](../07/06.md) makes clear. That verse requires people to be careful what they do with holy and valuable things. However, the general message is to avoid making judgments about others, especially when one has one’s own faults and sins.\n\n### Words and deeds\n\nIn [7:15–27](../07/15.md), Jesus teaches about the importance of doing what is right, not just saying the right things. He says that his disciples can recognize false prophets by what they do, that he himself will honor and acknowledge his disciples based on what they do, and that only those who do what is right will survive difficult experiences.\n\n## Important Figures of Speech in this Chapter\n\n### The speck of wood and the log\n\nIn [7:3–5](../07/03.md), Jesus refers to small faults and sins as if they were specks of wood in people’s eyes. He refers to larger faults and sins as if they were logs in people’s eyes. Jesus speaks in this way to contrast how significant these sins and faults are. He also speaks in this way to indicate that larger sins and faults make people spiritually unobservant, just as a log in someone’s eye makes that person unable to see. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Dogs and pigs\n\nIn [7:6](../07/06.md), Jesus speaks of how his disciples should behave as if they were interacting with holy things, pearls, dogs, and pigs. He could be speaking of the gospel as the holy and pearls. In this case, the dogs and pigs represent people who reject the gospel. Or, Jesus could be speaking of his disciples’ possessions and skills as the holy and pearls. In this case, the dogs and pigs represent worthless tasks and goals. Or, Jesus could be speaking of fellow disciples as the holy and pearls. In this case, the dogs and pigs represent unbelievers. Since Jesus speaks these words as a saying or proverb, you should avoid choosing one option. Instead, you should express the idea in a way that allows for all these and other interpretations. If if it would be helpful to your readers, you could use a form that you would normally use for a proverb or saying. See the notes on this verse for translation options. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Gates and roads\n\nIn [7:13–14](../07/13.md), Jesus speaks of how people live as if they were traveling on a road or passing through a gate. He says that the gate and road that lead to eternal life are narrow and difficult, and only a few people travel that way. On the other hand, the gate and road that lead to destruction are wide and easy, and many people travel that way. He means that it is very easy to live in ways that will end in destruction, and it is hard to live in ways that will end in eternal life. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Trees and fruits\n\nIn [7:16–20](../07/16.md), Jesus speaks of people as if they were plants. Just as you can tell what kind of plant it is by what fruit the plant produces, so you can tell whether people are really Jesus’ disciples based on what they do. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Building houses\n\nIn [7:24–27](../07/24.md), Jesus compares obedient people to wise people who build their homes on a solid foundation. When bad things happen, they will be safe and secure, just like those homes will be safe and secure through storms and floods. In contrast, Jesus compares disobedient people to foolish people who build their homes on an insecure foundation. When bad things happen, they will be destroyed, just like those homes will collapse when storms and floods come. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 7:1 xk6w rc://*/ta/man/translate/figs-explicit μὴ κρίνετε 1 Here Jesus uses the word **judge** to refer to unofficial and improper judging. If it would be helpful in your language, you could make this explicit. Alternate translation: “Do not harshly judge” or “Do not condemn” 7:1 l2c2 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, the phrase **so that** introduces the goal for which the disciples refrain from judging. If it would be helpful in your language, you could use a different word or phrase that introduces a goal. Alternate translation: “in order that” 7:1 bk8y rc://*/ta/man/translate/figs-activepassive μὴ κριθῆτε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will not judge you” @@ -975,10 +975,10 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:16 gy7s rc://*/ta/man/translate/writing-pronouns μήτι συλλέγουσιν 1 The pronoun **they** refers to people in general. If this is not clear for your readers, you could use a form that refers to any person or group of people. Alternate translation: “People do not gather … do they” 7:16 d7ac rc://*/ta/man/translate/figs-parallelism ἀπὸ ἀκανθῶν σταφυλὰς, ἢ ἀπὸ τριβόλων σῦκα 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could combine the two phrases. Alternate translation: “grapes or figs from thorny plants” or “fruits from scrub plants” 7:16 vqnd rc://*/ta/man/translate/translate-unknown τριβόλων 1 Here, the word **thistles** refers generally to plants that have points or spikes on their stems or leaves. These plants do not produce fruit. If your readers would not be familiar with this type of plant, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “spiky plants” -7:17 f5l3 rc://*/ta/man/translate/figs-exmetaphor οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ; τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ 1 Here Jesus continues to speak of people as if they were plants that produced **fruits**. Just as a **good tree** produces **good fruits**, so people who follow God do what is right. Just as a **bad tree** produces **bad fruits**, so people who do not follow God do what is wrong. Jesus uses this metaphor for several verses, so you should preserve the figure of speech or use simile form. Alternate translation: “In the same way, every good tree produces good fruits, but the bad tree produces bad fruits. Similarly, believers do what is right, but unbelievers do what is wrong” -7:17 vy6i rc://*/ta/man/translate/figs-genericnoun τὸ & σαπρὸν δένδρον & ποιεῖ 1 The phrase **the bad tree** represents bad trees in general, not one particular bad tree. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “bad trees produce” -7:18 gey5 rc://*/ta/man/translate/figs-exmetaphor οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν 1 Here Jesus continues to speak of people as if they were plants that produced **fruits**. Express the idea as you did in the previous verse [7:17](../07/17.md). Alternate translation: “A good tree is not able to produce bad fruits, nor a bad tree to produce good fruits. Similarly, believers do not do what is wrong, and unbelievers do not do what is right” -7:18 x849 rc://*/ta/man/translate/figs-ellipsis οὐδὲ δένδρον σαπρὸν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “nor is a bad tree able” +7:17 f5l3 rc://*/ta/man/translate/figs-exmetaphor οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ; τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ 1 Here Jesus continues to speak of people as if they were plants that produced **fruits**. Just as a **good tree** produces **good fruits**, so people who follow God do what is right. Just as a **roten tree** produces **rotten fruits**, so people who do not follow God do what is wrong. Jesus uses this metaphor for several verses, so you should preserve the figure of speech or use simile form. Alternate translation: “In the same way, every good tree produces good fruits, but the rotten tree produces bad fruits. Similarly, believers do what is right, but unbelievers do what is wrong” +7:17 vy6i rc://*/ta/man/translate/figs-genericnoun τὸ & σαπρὸν δένδρον & ποιεῖ 1 The phrase **the rotten tree** represents rotten trees in general, not one particular rotten tree. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “rotten trees produce” +7:18 gey5 rc://*/ta/man/translate/figs-exmetaphor οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν 1 Here Jesus continues to speak of people as if they were plants that produced **fruits**. Express the idea as you did in the previous verse [7:17](../07/17.md). Alternate translation: “A good tree is not able to produce bad fruits, nor a rotten tree to produce good fruits. Similarly, believers do not do what is wrong, and unbelievers do not do what is right” +7:18 x849 rc://*/ta/man/translate/figs-ellipsis οὐδὲ δένδρον σαπρὸν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “nor is a rotten tree able” 7:19 xwrm rc://*/ta/man/translate/figs-exmetaphor πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται 1 Here Jesus continues to speak of people as if they were plants that produced **fruit**. Express the idea as you did in the previous verses [7:17–18](../07/17.md). Alternate translation: “Every tree not producing good fruit is cut down and thrown into a fire. Similarly, every person who does not do what is right is judged and punished” 7:19 g7fs rc://*/ta/man/translate/figs-activepassive πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “They cut down every tree not producing good fruit and throw it into a fire” 7:19 a5u1 rc://*/ta/man/translate/grammar-collectivenouns καρπὸν καλὸν 1 In this verse, the word **fruit** is singular in form, but it refers to many fruits as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “good fruits” @@ -989,7 +989,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:21 qq3y rc://*/ta/man/translate/figs-explicit ἀλλ’ ὁ ποιῶν 1 Here Jesus means that the only people who **enter into the kingdom of the heavens** are those who do God’s will. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “but only the one doing” 7:21 wzoi rc://*/ta/man/translate/figs-genericnoun ὁ ποιῶν 1 The the phrase **the one doing** represents anyone who does these things in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “those who do” 7:21 fgdo rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν τοῖς οὐρανοῖς 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what my Father in the heavens desires” -7:21 c6yz rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός μου 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus. +7:21 c6yz rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός μου 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus. 7:21 l1te rc://*/ta/man/translate/figs-explicit τοῦ ἐν τοῖς οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens”\n 7:21 m4ny rc://*/ta/man/translate/figs-ellipsis τοῦ ἐν τοῖς οὐρανοῖς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “in the heavens will enter into the kingdom of the heavens” 7:22 t095 rc://*/ta/man/translate/figs-nominaladj πολλοὶ 1 Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” @@ -1019,12 +1019,12 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:26 fzhc rc://*/ta/man/translate/translate-unknown ἐπὶ τὴν ἄμμον 1 The word **sand** refers to very small pieces of rock that collect together, often on the edge of a body of water or in a desert. The **sand** constantly moves and shifts, and it is not a solid foundation on which to place anything. If your readers would not be familiar with **sand**, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “upon mud” or “upon what is not solid” 7:27 tkt0 rc://*/ta/man/translate/figs-explicit προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ 1 Express the idea as you did in [7:25](../07/25.md). Alternate translation: “stressed that house” or “strained the house” 7:27 k4hi rc://*/ta/man/translate/figs-abstractnouns ἦν ἡ πτῶσις αὐτῆς μεγάλη 1 If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea in another way. Alternate translation: “it was totally destroyed” -7:28 jrh7 rc://*/ta/man/translate/writing-endofstory καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ 1 This sentence marks the end of Jesus’ sermon by describing how the people in the crowds reacted to Jesus’ teaching. Use the natural form in your language for expressing the conclusion of a story. Alternate translation: “Then Jesus finished speaking these words. The crowds were astonished at his teaching” +7:28 jrh7 rc://*/ta/man/translate/writing-endofstory καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ 1 This sentence marks the end of Jesus’ sermon by describing how the people in the crowds reacted to Jesus’ teaching. Use the natural form in your language for expressing the conclusion of a story. Alternate translation: “Then Jesus finished speaking these words. The crowds were astonished at his teaching” 7:28 fo8g rc://*/ta/man/translate/figs-abstractnouns ἐπὶ τῇ διδαχῇ αὐτοῦ 1 If your language does not use an abstract noun for the idea of **teaching**, you could express the same idea in another way. Matthew could be focusing primarily on: (1) the way in which Jesus taught. Alternate translation: “at how he taught” (2) what Jesus taught. Alternate translation: “at what he taught” 7:29 gnyw rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **for** introduces the reason why “the crowds were astonished by his teaching” ([7:28](../07/28.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason, or you could leave **for** untranslated. Alternate translation: “since” 7:29 qpp6 rc://*/ta/man/translate/figs-abstractnouns ἐξουσίαν ἔχων 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “one having been authorized” 7:29 bzur rc://*/ta/man/translate/figs-ellipsis οὐχ ὡς οἱ γραμματεῖς αὐτῶν 1 Matthew is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “not as their scribes taught them” -8:intro f33a 0 # Matthew 8 General Notes\n\n## Structure and Formatting\n\n3. Jesus illustrates the kingdom of God through acts of healing (8:1–9:34)\n * Healing a leper (8:1–4)\n * Healing the centurion’s servant (8:5–13)\n * Healing Peter’s mother-in-law and many others (8:14–17)\n * The cost of following Jesus (8:18–22)\n * Calming the storm (8:23–27)\n * Casting demons out of two men (8:28–34)\n\n## Important Concepts in this Chapter\n\n### Healings\n\nIn this chapter, Matthew narrates how Jesus heals a leper, the paralyzed servant of a centurion, Peter’s mother who had a fever, and many other people who were sick. In every case where Matthew describes what happened, Jesus speaks words, or he touches the sick person, or he does both. These stories show how powerful Jesus is. He does not need to use medicine or magic to heal people. Instead, he can just command the sickness to go away or simply touch the person.\n\n### Casting out demons\n\nMatthew clearly distinguishes sick people from people who are controlled by demons. Demons are evil spiritual beings who can control people. They usually use these people to hurt themselves or others. Matthew briefly mentions that Jesus drives demons out of people in [8:16](../08/16.md). At the end of the chapter, he includes a longer story about how Jesus drives demons out of two men ([8:28–34](../08/28.md)). The demons use the two men to speak, but they say what the demons want them to say. The demons know that Jesus is the Son of God, and they plead with Jesus not to punish them too much. Jesus agrees to do what they ask, but he is the one who is in charge. Again, the story shows how powerful Jesus is.\n\n### Feasting in the kingdom of heaven\n\nIn [8:11–12](../08/11.md), Jesus speaks about how many people will feast with Abraham, Isaac, and Jacob in the kingdom of the heavens. However, some people who are expected to be part of the feast will be cast outside and punished. It is likely that Jesus is referring to a feast that will eventually happen, so do not express the idea as if it were a metaphor. \n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [8:26](../08/26.md) and [8:29](../08/29.md), characters in the story use rhetorical questions. They ask these questions to make strong points, not because they are looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +8:intro f33a 0 # Matthew 8 General Notes\n\n## Structure and Formatting\n\n3. Jesus illustrates the kingdom of God through acts of healing (8:1–9:34)\n * Healing a leper (8:1–4)\n * Healing the centurion’s servant (8:5–13)\n * Healing Peter’s mother-in-law and many others (8:14–17)\n * The cost of following Jesus (8:18–22)\n * Calming the storm (8:23–27)\n * Casting demons out of two men (8:28–34)\n\n## Important Concepts in this Chapter\n\n### Healings\n\nIn this chapter, Matthew narrates how Jesus heals a leper, the paralyzed servant of a centurion, Peter’s mother who had a fever, and many other people who were sick. In every case where Matthew describes what happened, Jesus speaks words, or he touches the sick person, or he does both. These stories show how powerful Jesus is. He does not need to use medicine or magic to heal people. Instead, he can just command the sickness to go away or simply touch the person.\n\n### Casting out demons\n\nMatthew clearly distinguishes sick people from people who are controlled by demons. Demons are evil spiritual beings who can control people. They usually use these people to hurt themselves or others. Matthew briefly mentions that Jesus drives demons out of people in [8:16](../08/16.md). At the end of the chapter, he includes a longer story about how Jesus drives demons out of two men ([8:28–34](../08/28.md)). The demons use the two men to speak, but they say what the demons want them to say. The demons know that Jesus is the Son of God, and they plead with Jesus not to punish them too much. Jesus agrees to do what they ask, but he is the one who is in charge. Again, the story shows how powerful Jesus is.\n\n### Feasting in the kingdom of heaven\n\nIn [8:11–12](../08/11.md), Jesus speaks about how many people will feast with Abraham, Isaac, and Jacob in the kingdom of the heavens. However, some people who are expected to be part of the feast will be cast outside and punished. It is likely that Jesus is referring to a feast that will eventually happen, so do not express the idea as if it were a metaphor.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [8:26](../08/26.md) and [8:29](../08/29.md), characters in the story use rhetorical questions. They ask these questions to make strong points, not because they are looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 8:1 qb1d rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 8:1 wd15 rc://*/ta/man/translate/figs-extrainfo τοῦ ὄρους 1 Express this phrase as you did in [5:1](../05/01.md). Alternate translation: “the high place” or “the small mountain” 8:2 vas8 rc://*/ta/man/translate/writing-participants ἰδοὺ, λεπρὸς προσελθὼν, προσεκύνει 1 Here Matthew introduces a **leper** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a man who was a leper. Approaching Jesus, he bowed before” @@ -1050,7 +1050,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:6 il8t rc://*/ta/man/translate/figs-explicit δεινῶς βασανιζόμενος 1 Here the centurion tells Jesus what is happening to his **servant**. He implies that he wants Jesus to heal the **servant**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “being tormented terribly, so please help him” 8:7 qatk rc://*/ta/man/translate/writing-pronouns λέγει αὐτῷ 1 The pronoun **he** refers to Jesus, and the pronoun **him** refers to the centurions. If this is not clear for your readers, you could refer directly to the people. Alternate translation: “Jesus says to the centurion” 8:7 u8er rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” -8:7 fh56 rc://*/ta/man/translate/figs-explicit ἐλθὼν 1 Here Jesus implies that he will **come** to the centurion’s house. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when I have come to your house” +8:7 fh56 rc://*/ta/man/translate/figs-explicit ἐλθὼν 1 Here Jesus implies that he will **come** to the centurion’s house. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when I have come to your house” 8:7 go4z rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “when I have gone” 8:8 p7p4 rc://*/ta/man/translate/figs-idiom μου ὑπὸ τὴν στέγην εἰσέλθῃς 1 The phrase **enter under my roof** means “come into my house.” If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “you might personally visit me” or “you might enter into my house” 8:8 hig7 rc://*/ta/man/translate/figs-imperative μόνον εἰπὲ λόγῳ 1 Here, the centurion uses the command form to politely ask Jesus to **speak a word**. Use a form in your language that communicates this. Alternate translation: “please speak only a word” @@ -1077,7 +1077,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:11 qmc7 rc://*/ta/man/translate/figs-explicit μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ 1 The words **Abraham**, **Isaac**, and **Jacob** are the names of the three most important ancestors of Jesus people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with Abraham and Isaac and Jacob, who are our important ancestors,” 8:12 ks3b rc://*/ta/man/translate/figs-activepassive οἱ & υἱοὶ τῆς βασιλείας ἐκβληθήσονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will throw the sons of the kingdom out” 8:12 aug7 rc://*/ta/man/translate/figs-idiom οἱ & υἱοὶ τῆς βασιλείας 1 The expression **the sons of the kingdom** refers to people who would normally belong in the **kingdom**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “those who would normally be part of the kingdom” or “those who expect to be in the kingdom” -8:12 g9js rc://*/ta/man/translate/figs-gendernotations οἱ & υἱοὶ 1 Although the term **sons** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the children” +8:12 g9js rc://*/ta/man/translate/figs-gendernotations οἱ & υἱοὶ 1 Although the term **sons** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the children” 8:12 liu4 rc://*/ta/man/translate/figs-metaphor εἰς τὸ σκότος τὸ ἐξώτερον 1 Here, the phrase **the outer darkness** refers to the place of punishment in contrast to **the kingdom**. If it would be helpful in your language, you state the meaning plainly. If possible, preserve the idea of **darkness**. Alternate translation: “into the darkness of hell” or “into the dark place of punishment” 8:12 jqpn rc://*/ta/man/translate/figs-abstractnouns τὸ σκότος τὸ ἐξώτερον 1 If your language does not use an abstract noun for the idea of **darkness**, you could express the same idea in another way. Alternate translation: “the dark place outside” 8:12 gww4 rc://*/ta/man/translate/figs-explicit ὁ βρυγμὸς τῶν ὀδόντων 1 In Jesus’ culture, people would grind their teeth when they experienced anger, grief, and pain. If it would be helpful in your language, you could refer to an action with comparable meaning or state the meaning of this action plainly. Alternate translation: “beating of breasts” or “grinding of the teeth in anger and pain” @@ -1139,7 +1139,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:24 wiyw rc://*/ta/man/translate/writing-pronouns αὐτὸς 1 The pronoun **he** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus” 8:25 kq07 rc://*/ta/man/translate/writing-pronouns ἤγειραν αὐτὸν 1 The pronoun **they** refers to the disciples, and the pronoun **him** refers to Jesus. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the disciples woke Jesus” 8:25 b9do rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation without the preceding comma: “and they said” -8:25 b2wh rc://*/ta/man/translate/figs-exclusive ἀπολλύμεθα! 1 Here, the word **we** includes both Jesus and the disciples. Your language may require you to mark this form. +8:25 b2wh rc://*/ta/man/translate/figs-exclusive ἀπολλύμεθα! 1 Here, the word **we** includes both Jesus and the disciples. Your language may require you to mark this form. 8:26 yln8 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 8:26 g8p7 rc://*/ta/man/translate/figs-rquestion τί δειλοί ἐστε, ὀλιγόπιστοι 1 Jesus is using the question form to rebuke the disciples for being **cowardly** and for having **little faith**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should not be cowardly, you of little faith.” or “Do not be cowardly, you of little faith!” 8:26 f973 rc://*/ta/man/translate/figs-yousingular ἐστε, ὀλιγόπιστοι 1 Here, the word **you** is plural because Jesus is speaking to all the disciples who in the boat with him. @@ -1152,7 +1152,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:28 jlxm rc://*/ta/man/translate/figs-explicit αὐτοῦ 1 Here, the word **he** refers directly to Jesus, but Matthew implies that the disciples were with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he and his disciples” 8:28 vxww rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here, the phrase **the other side** refers to the side of the Sea of Galilee opposite to Capernaum, where Jesus and the disciples had started. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to the opposite side of the lake” 8:28 yzi6 rc://*/ta/man/translate/translate-names τῶν Γαδαρηνῶν 1 The name **Gadarenes** refers to people from the town of Gadara. -8:28 o3du rc://*/ta/man/translate/writing-background ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λείαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης 1 Here Matthew provides background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “two men met him. Now these men were possessed by demons, and they came out of the tombs. They were very violent, so that no one was strong enough to pass through that road” +8:28 o3du rc://*/ta/man/translate/writing-background ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λείαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης 1 Here Matthew provides background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “two men met him. Now these men were possessed by demons, and they came out of the tombs. They were very violent, so that no one was strong enough to pass through that road” 8:28 hz5n rc://*/ta/man/translate/figs-activepassive δαιμονιζόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom demons had possessed” 8:28 zt5z rc://*/ta/man/translate/figs-explicit ἐκ τῶν μνημείων ἐξερχόμενοι 1 Here Matthew implies that the **two men** live in the **tombs** and came from that area to meet Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “coming out of where they lived in the tombs” 8:28 dbuo rc://*/ta/man/translate/figs-explicit τῆς ὁδοῦ ἐκείνης 1 Here Matthew implies that the **road** goes through or nearby the **tombs**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the nearby road” or “the road near them” @@ -1185,7 +1185,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:34 xb5x rc://*/ta/man/translate/figs-hyperbole πᾶσα ἡ πόλις 1 Matthew says **whole** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of the city” 8:34 j6sp rc://*/ta/man/translate/figs-metonymy πᾶσα ἡ πόλις 1 Here, the phrase **the whole city** represents most of the people who lived in the city. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “most of the people from the city”\n 8:34 nukc rc://*/ta/man/translate/figs-quotations παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “they begged, ‘Please depart from our region’” -9:intro tg41 0 # Matthew 9 General Notes\n\n## Structure and Formatting\n\n3. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n * Healing a paralytic (9:1–8)\n * Calling Matthew and eating with sinners (9:9–13)\n * Jesus brings something new (9:14–17)\n * Healing a woman and resurrecting a girl (9:18–26)\n * Healing two blind men (9:27–31)\n * Casting a demon out of a mute man (9:32–34)\n4. Jesus teaches about mission and the kingdom (9:35-10:42)\n * More laborers for the harvest (9:35–38)\n\n## Special Concepts in this Chapter\n\n### Healings\n\nIn this chapter, Matthew narrates how Jesus heals a paralyzed man, a woman with a disease that caused bleeding, two blind men, and many other people who were sick. In every case where Matthew describes what happened, Jesus speaks words, or he touches the sick person, or he does both. These stories show how powerful Jesus is. He does not need to use medicine or magic to heal people. Instead, he can just command the sickness to go away or simply touch the person.\n\n### Casting out demons\n\nMatthew clearly distinguishes sick people from people who are controlled by demons. Demons are evil spiritual beings who can control people. They usually use these people to hurt themselves or others. In [9:32–34](../09/32.md), Matthew briefly describes how Jesus drove out a demon who caused the man it controlled to be mute, that is, unable to speak. In response, both the crowds and the Pharisees realize that Jesus is powerful. \n\n### Resurrecting the dead\n\nIn [9:18–19](../09/18.md) and [9:23–26](../09/23.md), Matthew narrates how Jesus raised a girl from the dead. While Jesus describes her as only “sleeping,” he uses this word to indicate that the girl will “wake up” from being dead. The story clearly indicates that the girl had died and that Jesus raises her from the dead by touching her. \n\n### “Sinners”\n\nWhen Matthew uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [9:15–17](../09/15.md)\n\nIn these verses, Jesus gives three short parables that emphasize describe how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make a good container for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The harvest metaphor\n\nIn [9:37–38](../09/37.md), Jesus speaks of people who will believe as if they were a harvest of grain, and he speaks of those who preach the gospel as the laborers who work to harvest the grain. Just as when there is a large harvest but only a few laborers, so there are many people who will believe, but only a few people who are preaching the gospel. If possible, preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +9:intro tg41 0 # Matthew 9 General Notes\n\n## Structure and Formatting\n\n3. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n * Healing a paralytic (9:1–8)\n * Calling Matthew and eating with sinners (9:9–13)\n * Jesus brings something new (9:14–17)\n * Healing a woman and resurrecting a girl (9:18–26)\n * Healing two blind men (9:27–31)\n * Casting a demon out of a mute man (9:32–34)\n4. Jesus teaches about mission and the kingdom (9:35-10:42)\n * More laborers for the harvest (9:35–38)\n\n## Special Concepts in this Chapter\n\n### Healings\n\nIn this chapter, Matthew narrates how Jesus heals a paralyzed man, a woman with a disease that caused bleeding, two blind men, and many other people who were sick. In every case where Matthew describes what happened, Jesus speaks words, or he touches the sick person, or he does both. These stories show how powerful Jesus is. He does not need to use medicine or magic to heal people. Instead, he can just command the sickness to go away or simply touch the person.\n\n### Casting out demons\n\nMatthew clearly distinguishes sick people from people who are controlled by demons. Demons are evil spiritual beings who can control people. They usually use these people to hurt themselves or others. In [9:32–34](../09/32.md), Matthew briefly describes how Jesus drove out a demon who caused the man it controlled to be mute, that is, unable to speak. In response, both the crowds and the Pharisees realize that Jesus is powerful.\n\n### Resurrecting the dead\n\nIn [9:18–19](../09/18.md) and [9:23–26](../09/23.md), Matthew narrates how Jesus raised a girl from the dead. While Jesus describes her as only “sleeping,” he uses this word to indicate that the girl will “wake up” from being dead. The story clearly indicates that the girl had died and that Jesus raises her from the dead by touching her.\n\n### “Sinners”\n\nWhen Matthew uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [9:15–17](../09/15.md)\n\nIn these verses, Jesus gives three short parables that emphasize describe how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make a good container for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The harvest metaphor\n\nIn [9:37–38](../09/37.md), Jesus speaks of people who will believe as if they were a harvest of grain, and he speaks of those who preach the gospel as the laborers who work to harvest the grain. Just as when there is a large harvest but only a few laborers, so there are many people who will believe, but only a few people who are preaching the gospel. If possible, preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 9:1 lje9 rc://*/ta/man/translate/figs-explicit διεπέρασεν 1 Here Matthew implies that Jesus **crossed over** the Sea of Galilee. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he crossed over the lake” 9:1 s8n5 rc://*/ta/man/translate/figs-explicit διεπέρασεν 1 Here, the word **he** refers directly to Jesus, but Matthew implies that the disciples were with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he and his disciples crossed over” 9:1 mwx1 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” @@ -1208,7 +1208,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:4 jpg1 rc://*/ta/man/translate/figs-nominaladj πονηρὰ 1 Jesus is using the adjective **evil** as a noun to mean evil thoughts. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “evil thoughts” 9:4 d499 rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις ὑμῶν 1 In Matthew’s culture, **hearts** are the places where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the places where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “in your heads” or “in your minds” 9:5 hae2 rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces a reason why the scribes should not be thinking evil in their hearts ([9:4](../09/04.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “In fact,” or “I say that because” -9:5 j716 rc://*/ta/man/translate/figs-rquestion τί & ἐστιν εὐκοπώτερον εἰπεῖν, ἀφέωνται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει? 1 Jesus is using the question form to show the scribes which of these things is easier to say. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. He could mean: (1) that saying **Your sins have been forgiven** is **easier** than saying **Get up and walk**. This is because it is easy to show that someone is lying when they try to heal a paralytic, but it is not easy to show that someone is lying when they claim to forgive sins. Alternate translation: “it is easier to say, ‘Your sins have been forgiven,’ than to say, ‘Get up and walk.’” (2) that both things are equally easy to say. Alternate translation: “saying ‘Your sins have been forgiven’ is just as easy as saying, ‘Get up and walk.’” +9:5 j716 rc://*/ta/man/translate/figs-rquestion τί & ἐστιν εὐκοπώτερον εἰπεῖν, ἀφέωνται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει? 1 Jesus is using the question form to show the scribes which of these things is easier to say. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. He could mean: (1) that saying **Your sins have been forgiven** is **easier** than saying **Get up and walk**. This is because it is easy to show that someone is lying when they try to heal a paralytic, but it is not easy to show that someone is lying when they claim to forgive sins. Alternate translation: “it is easier to say, ‘Your sins have been forgiven,’ than to say, ‘Get up and walk.’” (2) that both things are equally easy to say. Alternate translation: “saying ‘Your sins have been forgiven’ is just as easy as saying, ‘Get up and walk.’” 9:5 mk14 rc://*/ta/man/translate/figs-quotesinquotes εἰπεῖν, ἀφέωνται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει? 1 If it would be clearer in your language, you could translate this sentence so that there are no quotations within a quotation. Alternate translation: “to say that a person’s sins have been forgiven to tell a person to get up and walk” 9:5 x05v rc://*/ta/man/translate/figs-activepassive ἀφέωνται σου αἱ ἁμαρτίαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is the person speaking. Alternate translation: “I have forgiven your sins” 9:6 p3nh rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces a slight contrast with the comparison in the previous verse. Jesus now shows that he will both forgive and heal the paralytic. If it would be helpful in your language, you could use a word or phrase that introduces a slight contrast, or you could leave **But** untranslated. Alternate translation: “But now,” or “Leaving that aside,” @@ -1262,7 +1262,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:14 y5yu rc://*/ta/man/translate/writing-pronouns αὐτῷ 1 The pronoun **him** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “to Jesus” 9:14 ksqy rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 9:14 halx rc://*/ta/man/translate/figs-infostructure διὰ τί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν πολλά, οἱ δὲ μαθηταί σου οὐ νηστεύουσιν? 1 If it would be helpful in your language, you could turn this sentence into two sentences, one giving the reason for the question, and the other asking the question. Alternate translation: “We and the Pharisees often fast. For what reason do your disciples not fast?” -9:14 p31d rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, the word **we** refers only to the **disciples of John**. It does not include Jesus or his disciples. Your language may require you to mark this form. +9:14 p31d rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, the word **we** refers only to the **disciples of John**. It does not include Jesus or his disciples. Your language may require you to mark this form. 9:15 vmgs rc://*/ta/man/translate/figs-parables μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφ’ ὅσον μετ’ αὐτῶν ἐστιν ὁ νυμφίος? ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν 1 To help John’s disciples understand why his disciples do not fast, Jesus offers a brief illustration. He wants John’s disciples to think of him as if he were a **bridegroom** and of his disciples as if they were the **sons of the bridal chamber**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that Jesus is like the **bridegroom**, and his disciples are like the the **sons of the bridal chamber**. Alternate translation: “The sons of the bridal chamber are not able to mourn while the bridegroom is still with them, are they? But days will come when the bridegroom will be taken away from them, and then they will fast. I am like the bridegroom, and my disciples are like the sons of the bridal chamber.” 9:15 r8if rc://*/ta/man/translate/figs-rquestion μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφ’ ὅσον μετ’ αὐτῶν ἐστιν ὁ νυμφίος? 1 Jesus is using the question form to teach John’s disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “The sons of the bridal chamber are certainly not able to mourn while the bridegroom is still with them.” or “The sons of bridal chamber cannot mourn while the bridegroom is still with them!” 9:15 xnp8 rc://*/ta/man/translate/figs-idiom οἱ υἱοὶ τοῦ νυμφῶνος 1 The expression **sons of** describes people who shares the qualities of something. In this case, Jesus is describing people who share the quality of being an integral part of a wedding. These are the male friends who attend the groom during the ceremony and the festivities. Alternate translation: “The groom’s attendants” @@ -1347,7 +1347,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:30 p5l3 rc://*/ta/man/translate/writing-quotations ἐνεβριμήθη αὐτοῖς & λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “warned them by saying” or “gave them this warning:” 9:30 t6p8 rc://*/ta/man/translate/figs-idiom ὁρᾶτε 1 Here, the word **See** means that men need to make sure that something happens or does not happen. If it would be helpful in your language, you could use a similar form or state the meaning plainly. Alternate translation: “Make sure that” 9:30 abof rc://*/ta/man/translate/figs-yousingular ὁρᾶτε 1 Here, the command is in plural form because Jesus is speaking to the two blind men. -9:30 sizx rc://*/ta/man/translate/figs-explicit μηδεὶς γινωσκέτω 1 Here Jesus implies that they should **let no one know** that Jesus was the one who healed them. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you let no one know that I healed you” or “you let no one know about what I have done” +9:30 sizx rc://*/ta/man/translate/figs-explicit μηδεὶς γινωσκέτω 1 Here Jesus implies that they should **let no one know** that Jesus was the one who healed them. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you let no one know that I healed you” or “you let no one know about what I have done” 9:31 h8hx rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what the men actually did in contrast to what Jesus told them to avoid doing. If it would be helpful in your language, you could use a different word or phrase that introduces a contrast. Alternate translation: “Despite that,” or “In contrast,” 9:31 jgre rc://*/ta/man/translate/figs-go ἐξελθόντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” 9:31 lika rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **it** refers to the story about how Jesus healed the two blind men. If this is not clear for your readers, you could refer to this story more directly. Alternate translation: “this story” or “how Jesus had healed them” @@ -1384,7 +1384,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:38 q7j7 rc://*/ta/man/translate/figs-exmetaphor τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ 1 Here Jesus continues to speak of people who will believe as if they were a **harvest** and of those who proclaim the good news as if they were **laborers** who help with the **harvest**. He also describes God as **the Lord of the harvest**. He means that the disciples should ask God to send more people to proclaim the good news to others. Express the idea as you did in [9:37](../09/37.md). Alternate translation: “the Lord, who is like the person in charge of the harvest, to send out more people who will proclaim the good news. These people are like the laborers for the harvest.” 9:38 vz8y rc://*/ta/man/translate/figs-possession τοῦ Κυρίου τοῦ θερισμοῦ 1 Here, Jesus is using the possessive form to describe God as the one who is **the Lord** who is in charge of **the harvest**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the Lord, who is in charge of the harvest” 9:38 kxbr rc://*/ta/man/translate/figs-quotations τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “of the harvest, ‘Please send out laborers into your harvest.’” -10:intro m5iu 0 # Matthew 10 General Notes\n\n## Structure and Formatting\n\n4. Jesus teaches about mission and the kingdom (9:35–10:42)\n * The 12 disciples (10:1–4)\n * Instructions about behavior and travel (10:5–15)\n * Teaching on persecution (10:16–39)\n * Expecting persecution (10:16–23)\n * Motivation to persevere (10:24–33)\n * Purpose during persecution (10:34–39)\n * How to treat fellow disciples (10:40–42)\n\n## Special Concepts in this Chapter\n\n### Jesus’ instructions on how to travel\n\nJesus instructs the disciples not to bring money, sandals, staff, or extra clothing with them when they travel and preach the good news. Instead, he wants the disciples to rely on the hospitality of people they visit. So, he instructs to find someone who is “worthy” to host them, and he tells them to stay at that person’s house until they leave the area. Make sure that your translation indicates that the disciples should not back money or extra clothing because they will be staying with people who welcome them and their message.\n\n### The coming of the Son of Man\n\nIn [10:23](../10/23.md), Jesus tells the disciples that they will not complete their work in the towns of Israel before “the Son of Man comes.” Jesus often uses the phrase “Son of Man” to refer to himself as an important representative of God. In this verse, it is not clear what it means for this important figure, Jesus himself, to “come.” Christians have understood this “coming” in several ways: \n\n1. it could describe Jesus’ second coming, but it seems like the disciples probably did finish their work in the towns of Israel before Jesus’ second coming. \n2. it could describe the time when the Romans destroyed Jerusalem, which was Jesus “coming” to judge and punish.\n3. it could describe Jesus’ ascension to be enthroned in heaven. In this case, “coming” refers going into heaven, not coming to earth.\n4. it could describe Jesus’ appearances to the disciples after his resurrection.\n\nSince Christians have understood this verse in at least these different ways, if possible your translation should allow for all these options. See the notes on [10:23](../10/23.md) for translation options.\n\n### Persecution and conflict\n\nThroughout this chapter, Jesus speaks about the persecutions and troubles his disciples will face, even from members of their own families. He motivates them to persevere during these persecutions and troubles in several ways. First, he reminds them that people persecute him, and so they will definitely persecute his disciples. That means that persecution is a sign that the disciples are following Jesus. Second, he encourages them that God knows and cares about them and their suffering. Third, he tells them that God will show them what to say when people are accusing them. In the end, Jesus wants to teach his disciples to expect persecution, how to think about it, and how to persevere during it.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (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.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14–16](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Matthew’s list as Matthew presents it.\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is giving instructions to the 12 disciples. Because of that, all forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +10:intro m5iu 0 # Matthew 10 General Notes\n\n## Structure and Formatting\n\n4. Jesus teaches about mission and the kingdom (9:35–10:42)\n * The 12 disciples (10:1–4)\n * Instructions about behavior and travel (10:5–15)\n * Teaching on persecution (10:16–39)\n * Expecting persecution (10:16–23)\n * Motivation to persevere (10:24–33)\n * Purpose during persecution (10:34–39)\n * How to treat fellow disciples (10:40–42)\n\n## Special Concepts in this Chapter\n\n### Jesus’ instructions on how to travel\n\nJesus instructs the disciples not to bring money, sandals, staff, or extra clothing with them when they travel and preach the good news. Instead, he wants the disciples to rely on the hospitality of people they visit. So, he instructs to find someone who is “worthy” to host them, and he tells them to stay at that person’s house until they leave the area. Make sure that your translation indicates that the disciples should not back money or extra clothing because they will be staying with people who welcome them and their message.\n\n### The coming of the Son of Man\n\nIn [10:23](../10/23.md), Jesus tells the disciples that they will not complete their work in the towns of Israel before “the Son of Man comes.” Jesus often uses the phrase “Son of Man” to refer to himself as an important representative of God. In this verse, it is not clear what it means for this important figure, Jesus himself, to “come.” Christians have understood this “coming” in several ways:\n\n1. it could describe Jesus’ second coming, but it seems like the disciples probably did finish their work in the towns of Israel before Jesus’ second coming.\n2. it could describe the time when the Romans destroyed Jerusalem, which was Jesus “coming” to judge and punish.\n3. it could describe Jesus’ ascension to be enthroned in heaven. In this case, “coming” refers going into heaven, not coming to earth.\n4. it could describe Jesus’ appearances to the disciples after his resurrection.\n\nSince Christians have understood this verse in at least these different ways, if possible your translation should allow for all these options. See the notes on [10:23](../10/23.md) for translation options.\n\n### Persecution and conflict\n\nThroughout this chapter, Jesus speaks about the persecutions and troubles his disciples will face, even from members of their own families. He motivates them to persevere during these persecutions and troubles in several ways. First, he reminds them that people persecute him, and so they will definitely persecute his disciples. That means that persecution is a sign that the disciples are following Jesus. Second, he encourages them that God knows and cares about them and their suffering. Third, he tells them that God will show them what to say when people are accusing them. In the end, Jesus wants to teach his disciples to expect persecution, how to think about it, and how to persevere during it.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (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.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14–16](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Matthew’s list as Matthew presents it.\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is giving instructions to the 12 disciples. Because of that, all forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 10:1 nhp2 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 10:1 xr7t rc://*/ta/man/translate/figs-extrainfo τοὺς δώδεκα μαθητὰς αὐτοῦ 1 Since Matthew will list who these **12 disciples** are in the following verse, you do not need to explain in this verse who they are. However, you could clarify that these are the **12** closest or most important disciples. Matthew does not mean that Jesus only had 12 disciples. Alternate translation: “his 12 closest disciples” or “his 12 most important disciples” 10:1 x1er rc://*/ta/man/translate/figs-abstractnouns ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “he empowered them to control unclean spirits” @@ -1419,7 +1419,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:8 bb4d rc://*/ta/man/translate/figs-idiom νεκροὺς ἐγείρετε 1 Here, the phrase **raise the dead** refers to causing someone who has died to become alive again. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “cause the dead to live again” 10:8 ggor rc://*/ta/man/translate/figs-explicit λεπροὺς καθαρίζετε 1 Jesus commands the disciples to ceremonially **cleanse the lepers**, but he implies that he wants them to heal people of skin diseases, since they are what make **lepers** unclean. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “heal lepers from their unclean diseases” 10:8 ilj9 rc://*/ta/man/translate/figs-explicit δωρεὰν ἐλάβετε, δωρεὰν δότε 1 Here Jesus means that he has given things to them **Freely**, and so they should also give to others **freely**. The things that they have received and should give could be: (1) the power and authority to preach, heal, and cast out demons. Alternate translation: “Freely you have received power from me; freely use that power for others” (2) help and blessings from God. Alternate translation: “Freely you have received help from God; freely give help to other people”\n -10:9 kufl rc://*/ta/man/translate/figs-explicit μὴ κτήσησθε 1 Here, the word **acquire** refers to getting and packing things to take on a trip. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Do not take with you” +10:9 kufl rc://*/ta/man/translate/figs-explicit μὴ κτήσησθε 1 Here, the word **acquire** refers to getting and packing things to take on a trip. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Do not take with you” 10:9 a4xx rc://*/ta/man/translate/figs-metonymy χρυσὸν, μηδὲ ἄργυρον, μηδὲ χαλκὸν 1 Here, the words **gold**, **silver**, and **copper** refer to various coins made out of these metals. If it would be helpful in your language, you could state the meaning plainly or use a more general expression. Alternate translation: “gold coins or silver coins or copper coins” or “any amount of money” 10:9 sb72 rc://*/ta/man/translate/translate-unknown χαλκὸν 1 The word **copper** refers to a brown metal that is less valuable than **gold** or **silver**. If your readers would not be familiar with this type of metal, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “bronze” or “less valuable metal” 10:9 b4m7 rc://*/ta/man/translate/translate-unknown εἰς τὰς ζώνας ὑμῶν 1 In Jesus’ culture, people would often wrap their money up in long strips of cloth and then tie them around their waists as **belts**. This was a way to keep the money safe while the people were traveling. If it would be helpful in your language, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “in your money bag” or “to have with you as you travel” @@ -1532,7 +1532,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:28 pk7k rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 2 Matthew contrasts fear of people with with fear of God by using the phrase **But instead**. People are only able to kill our physical bodies, but God is ** the one being able** to destroy both our physical bodies and our spiritual souls. Use a natural way in your language for introducing a contrast. Alternate translation: “But rather” 10:28 x3y1 rc://*/ta/man/translate/figs-explicit τὸν δυνάμενον 1 Here, the phrase **the one** refers to God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “God, who is able” 10:28 w5rq rc://*/ta/man/translate/figs-metaphor Γεέννῃ 1 Here Jesus uses the name **Gehenna** to refer to hell. The valley named **Gehenna** was outside the city of Jerusalem and was a place where people threw out and burned garbage. If it would be helpful in your language, you could use a simile or state the meaning plainly. See how you translated this name in [5:22](../05/22.md). Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna” -10:29 tm3s rc://*/ta/man/translate/figs-extrainfo οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται? καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν, ἄνευ τοῦ Πατρὸς ὑμῶν 1 Jesus applies what he says here about **sparrows** to his disciples in [10:31](../10/31.md). So, you do not need to include any implied information in this verse. +10:29 tm3s rc://*/ta/man/translate/figs-extrainfo οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται? καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν, ἄνευ τοῦ Πατρὸς ὑμῶν 1 Jesus applies what he says here about **sparrows** to his disciples in [10:31](../10/31.md). So, you do not need to include any implied information in this verse. 10:29 glbl rc://*/ta/man/translate/figs-rquestion οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται? 1 Jesus is using the question form to show the disciples how inexpensive **sparrows** are. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Two sparrows are sold for an assarion.” or “You know that two sparrows are sold for an assarion!” 10:29 zayd rc://*/ta/man/translate/figs-activepassive οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Do people not sell two sparrows for an assarion” 10:29 q22l rc://*/ta/man/translate/translate-unknown στρουθία 1 The word **sparrows** refers to small, seed-eating birds. If your readers would not know what sparrows are, you could use a general expression instead. Alternate translation: “small birds” @@ -1601,7 +1601,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:42 n58q rc://*/ta/man/translate/figs-litotes οὐ μὴ ἀπολέσῃ 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **certainly not**, together with an expression that is the opposite of the intended meaning, **lose**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “he will most certainly receive” 10:42 d61l rc://*/ta/man/translate/figs-gendernotations οὐ μὴ ἀπολέσῃ & αὐτοῦ 1 Although the term **he** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person will certainly not lose his or her” 10:42 ehq3 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” -11:intro puf4 0 # Matthew 11 General Notes\n\n## Structure and Formatting\n\n5. Jesus teaches about the gospel of the kingdom of God. Opposition to Jesus begins. (11:1-12:50)\n * Jesus and John the Baptist (11:1–19)\n * John asks about who Jesus is (11:1–6)\n * Jesus teaches about John (11:7–15)\n * Jesus speaks about himself and John (11:16–19)\n * Judgment on Galilean cities (11:20–24)\n * Jesus speaks about his ministry (11:25–30)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from [Malachi 3:1](../mal/03/01.md) in 11:10.\n\n## Special Concepts in this Chapter\n\n### “Elijah”\n\nIn [11:14](../11/14.md), Jesus says that John the Baptist is “Elijah, the one being about to come.” Here Jesus refers to a prophecy in [Malachi 4:5–6](../mal/04/05.md) that indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). So, when Jesus says that John is “Elijah,” he means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote.\n\n### The day of judgment\n\nIn [11:21–24](../11/21.md), Jesus refers to “the day of judgment.” He says that, on that day, it will be more tolerable for wicked people who lived in cities like Tyre, Sidon, and Sodom than it will be for people who reject Jesus’ ministry in cities like Chorazin, Bethsaida, and Capernaum. The phrase “day of judgment” refers to a specific time in the future when God will judge everyone, punish those who disobey him, and reward those who believe in and obey him. What Jesus means is that even wicked people who lived in cities like Tyre, Sidon, and Sodom will receive less punishment than people who reject him and his message. See the notes on these verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The comparison with children in [11:16–19](../11/16.md)\n\nIn these verses, Jesus compares how people treat him and John with how children play in the marketplace. There are two primary ways to understand the comparison. First, Jesus and John could be like the children who play flutes or sing funeral songs. In this case, Jesus is saying that people reject both John’s mournful ministry and Jesus’ joyful ministry. Second, the people whom Jesus is speaking about could be like the children who play flutes or sing funeral songs. In this case, Jesus is saying that these people are upset that John and Jesus do not behave as they want them to behave. Since both of these options have similar meanings, and because Jesus does not clearly explain which option he intended, if possible express the comparison in such a way that either interpretation could make sense.\n\n### Jesus rebuking cities in [11:20–24](../11/20.md)\n\nIn these verses, Jesus speaks to specific cities as if they were among the crowds who were listening to him. He speaks in this way to express his attitude towards these cities. Further, when Jesus refers to the cities, he uses their names to refer to the people who live in those cities. So, when Jesus speaks directly to Chorazin, Bethsaida, and Capernaum, he is expressing his attitude toward the people who live in those cities. See the notes on these verses for translation strategies and options.\n\n### The yoke and burden metaphor in [11:28–30](../11/28.md)\n\n\nIn these verses, Jesus promises rest, an easy yoke, and a light burden to those who are laboring and heavy-burdened. There are several ways to understand these images. First, Jesus could be referring to how people struggle and suffer for many reasons, and he promises to make these things better. Second, Jesus could be referring to how people struggle to obey what the religious leaders say to do, and he promises to give them better and easier commands. Third, Jesus could be referring to how people suffer under the Roman empire, and he promises to be a better leader and ruler. Since Jesus is speaking to a crowd of people, most likely he used the images of yokes and burdens so that what he was saying would be relevant to all the people, no matter what they were struggling with. So, if possible preserve the figure of speech or express the idea in a general way that could refer to many different difficult or hard things. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### The meaning of [11:12](../11/12.md)\n\nThis verse contains two clauses, and both clauses can be interpreted in several ways. First, there are several options for understanding the meaning of the clause “the kingdom of the heavens suffers violence”:\n\n1. the “kingdom” could be what experiences the “violence.” In this case, the violence could come from: \n * people who hate and attack the kingdom\n * people who want to make the kingdom stronger by using violence\n2. the “kingdom” could be what performs the “violence.” In this case, the kingdom advances or becomes stronger in forceful and powerful ways.\n\nSecond, there are also several options for understanding the meaning of the clause “violent men take it by force”:\n\n1. the “men” could be evil or wicked. In this case, they could be trying to:\n * attack and destroy the kingdom\n * take the kingdom away from Jesus and his disciples\n2. the “men” could be trying to do what is right. In this case, they are trying to become part of the kingdom in forceful or powerful ways. \n\nAlmost any combination of these options is possible for understanding the meaning of the verse. However, the most common interpretations are these: \n\n1. the kingdom experiences violence, and violent people attack it and try to destroy it\n2. the kingdom advances forcefully, and forceful people want to be part of it\n3. the kingdom advances forcefully, but violent people attack it and try to destroy it\n4. violent people want to make the kingdom stronger by violence, and they try to take the kingdom away from Jesus and his disciples\n\nSee the translation notes on this verse for possible ways to express the ideas. Since there are many ways to understand the verse, if possible make your translation general enough to allow for several or all of these interpretations.\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +11:intro puf4 0 # Matthew 11 General Notes\n\n## Structure and Formatting\n\n5. Jesus teaches about the gospel of the kingdom of God. Opposition to Jesus begins. (11:1-12:50)\n * Jesus and John the Baptist (11:1–19)\n * John asks about who Jesus is (11:1–6)\n * Jesus teaches about John (11:7–15)\n * Jesus speaks about himself and John (11:16–19)\n * Judgment on Galilean cities (11:20–24)\n * Jesus speaks about his ministry (11:25–30)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from [Malachi 3:1](../mal/03/01.md) in 11:10.\n\n## Special Concepts in this Chapter\n\n### “Elijah”\n\nIn [11:14](../11/14.md), Jesus says that John the Baptist is “Elijah, the one being about to come.” Here Jesus refers to a prophecy in [Malachi 4:5–6](../mal/04/05.md) that indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). So, when Jesus says that John is “Elijah,” he means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote.\n\n### The day of judgment\n\nIn [11:21–24](../11/21.md), Jesus refers to “the day of judgment.” He says that, on that day, it will be more tolerable for wicked people who lived in cities like Tyre, Sidon, and Sodom than it will be for people who reject Jesus’ ministry in cities like Chorazin, Bethsaida, and Capernaum. The phrase “day of judgment” refers to a specific time in the future when God will judge everyone, punish those who disobey him, and reward those who believe in and obey him. What Jesus means is that even wicked people who lived in cities like Tyre, Sidon, and Sodom will receive less punishment than people who reject him and his message. See the notes on these verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The comparison with children in [11:16–19](../11/16.md)\n\nIn these verses, Jesus compares how people treat him and John with how children play in the marketplace. There are two primary ways to understand the comparison. First, Jesus and John could be like the children who play flutes or sing funeral songs. In this case, Jesus is saying that people reject both John’s mournful ministry and Jesus’ joyful ministry. Second, the people whom Jesus is speaking about could be like the children who play flutes or sing funeral songs. In this case, Jesus is saying that these people are upset that John and Jesus do not behave as they want them to behave. Since both of these options have similar meanings, and because Jesus does not clearly explain which option he intended, if possible express the comparison in such a way that either interpretation could make sense.\n\n### Jesus rebuking cities in [11:20–24](../11/20.md)\n\nIn these verses, Jesus speaks to specific cities as if they were among the crowds who were listening to him. He speaks in this way to express his attitude towards these cities. Further, when Jesus refers to the cities, he uses their names to refer to the people who live in those cities. So, when Jesus speaks directly to Chorazin, Bethsaida, and Capernaum, he is expressing his attitude toward the people who live in those cities. See the notes on these verses for translation strategies and options.\n\n### The yoke and burden metaphor in [11:28–30](../11/28.md)\n\n\nIn these verses, Jesus promises rest, an easy yoke, and a light burden to those who are laboring and heavy-burdened. There are several ways to understand these images. First, Jesus could be referring to how people struggle and suffer for many reasons, and he promises to make these things better. Second, Jesus could be referring to how people struggle to obey what the religious leaders say to do, and he promises to give them better and easier commands. Third, Jesus could be referring to how people suffer under the Roman empire, and he promises to be a better leader and ruler. Since Jesus is speaking to a crowd of people, most likely he used the images of yokes and burdens so that what he was saying would be relevant to all the people, no matter what they were struggling with. So, if possible preserve the figure of speech or express the idea in a general way that could refer to many different difficult or hard things.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The meaning of [11:12](../11/12.md)\n\nThis verse contains two clauses, and both clauses can be interpreted in several ways. First, there are several options for understanding the meaning of the clause “the kingdom of the heavens suffers violence”:\n\n1. the “kingdom” could be what experiences the “violence.” In this case, the violence could come from:\n * people who hate and attack the kingdom\n * people who want to make the kingdom stronger by using violence\n2. the “kingdom” could be what performs the “violence.” In this case, the kingdom advances or becomes stronger in forceful and powerful ways.\n\nSecond, there are also several options for understanding the meaning of the clause “violent men take it by force”:\n\n1. the “men” could be evil or wicked. In this case, they could be trying to:\n * attack and destroy the kingdom\n * take the kingdom away from Jesus and his disciples\n2. the “men” could be trying to do what is right. In this case, they are trying to become part of the kingdom in forceful or powerful ways.\n\nAlmost any combination of these options is possible for understanding the meaning of the verse. However, the most common interpretations are these:\n\n1. the kingdom experiences violence, and violent people attack it and try to destroy it\n2. the kingdom advances forcefully, and forceful people want to be part of it\n3. the kingdom advances forcefully, but violent people attack it and try to destroy it\n4. violent people want to make the kingdom stronger by violence, and they try to take the kingdom away from Jesus and his disciples\n\nSee the translation notes on this verse for possible ways to express the ideas. Since there are many ways to understand the verse, if possible make your translation general enough to allow for several or all of these interpretations.\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 11:1 z2y7 rc://*/ta/man/translate/writing-endofstory καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν 1 This sentence marks the end of Jesus’ instructions by summarizing what Jesus did and then describing what he did next. Use the natural form in your language for expressing the conclusion of a story. Alternate translation: “Then Jesus finished giving orders to his 12 disciples. After that, he departed from there to teach and to preach in their cities” 11:1 h5qa rc://*/ta/man/translate/figs-explicit μετέβη 1 Here Matthew implies that the **12 disciples** also left that place to do what Jesus had instructed them to do. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he sent them out, and then he departed” 11:1 md5a rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the place where Jesus was when he gave his disciples the instructions that are quoted in the previous chapter. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “from where he had been” @@ -1664,11 +1664,11 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:12 rjlg rc://*/ta/man/translate/figs-explicit βιασταὶ ἁρπάζουσιν αὐτήν 1 Christians disagree about what exactly this clause means. See the chapter introduction for more information and options. Most likely, the clause could mean: (1) that the **men** are evil and **violent** and attack the kingdom. Alternate translation: “violent men attack it forcefully” (2) that the **men** are forceful and want to be part of the kingdom. Alternate translation: “forceful men take hold of it” 11:12 viv4 rc://*/ta/man/translate/figs-gendernotations βιασταὶ 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “violent men and women” 11:12 ce88 rc://*/ta/man/translate/figs-abstractnouns ἁρπάζουσιν αὐτήν 1 If your language does not use an abstract noun for the idea of **force**, you could express the same idea in another way. Alternate translation: “take it forcefully” -11:13 xfx5 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of how John is an important or significant person. As the last verse showed, the kingdom of the heavens has “suffered violence” since John began his ministry, and this verse shows that **the Prophets** and **the Law** prophesied about these things up to the time when John began his ministry. If it would be helpful in your language, you could use a word or phrase that a further explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “In fact,” +11:13 xfx5 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of how John is an important or significant person. As the last verse showed, the kingdom of the heavens has “suffered violence” since John began his ministry, and this verse shows that **the Prophets** and **the Law** prophesied about these things up to the time when John began his ministry. If it would be helpful in your language, you could use a word or phrase that a further explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “In fact,” 11:13 g1i6 rc://*/ta/man/translate/figs-personification πάντες & οἱ προφῆται καὶ ὁ νόμος & ἐπροφήτευσαν 1 Here Jesus speaks as if **the Prophets** and **the Law** were people who **have prophesied**. He means that these sections of Scripture contain prophecies. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all the Prophets and the Law contain what people have prophesied”\n 11:13 r95f rc://*/ta/man/translate/figs-merism οἱ προφῆται καὶ ὁ νόμος 1 Jesus is referring to all of God’s word that had been written up to that time. He is using the names of two of its major components to do so. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the Scriptures” -11:13 s8h8 rc://*/ta/man/translate/figs-explicit ἕως Ἰωάννου ἐπροφήτευσαν 1 Here Jesus implies that the Scriptures includes prophecies about the kingdom of the heavens, Jesus’ ministry, and all the things that were happening once John and then Jesus began their ministries. If it would be helpful in your language, you could make this idea more explicit. If possible, use a general phrase that could refer to many of these events and actions. Alternate translation: “have prophesied until John about what has begun to happen” -11:13 s5ij rc://*/ta/man/translate/figs-explicit ἕως Ἰωάννου 1 Here Jesus could mean that: (1) **the Prophets and the Law** contain prophecies written down only **until John** began his ministry. Alternate translation: “up to when John began his ministry” (2) what **the Prophets and the Law** prophesied was a prediction about the future only **until John** began his ministry. Now these prophecies have come true. Alternate translation: “until John began his ministry, when the prophecies came true” +11:13 s8h8 rc://*/ta/man/translate/figs-explicit ἕως Ἰωάννου ἐπροφήτευσαν 1 Here Jesus implies that the Scriptures includes prophecies about the kingdom of the heavens, Jesus’ ministry, and all the things that were happening once John and then Jesus began their ministries. If it would be helpful in your language, you could make this idea more explicit. If possible, use a general phrase that could refer to many of these events and actions. Alternate translation: “have prophesied until John about what has begun to happen” +11:13 s5ij rc://*/ta/man/translate/figs-explicit ἕως Ἰωάννου 1 Here Jesus could mean that: (1) **the Prophets and the Law** contain prophecies written down only **until John** began his ministry. Alternate translation: “up to when John began his ministry” (2) what **the Prophets and the Law** prophesied was a prediction about the future only **until John** began his ministry. Now these prophecies have come true. Alternate translation: “until John began his ministry, when the prophecies came true” 11:14 rdsw rc://*/ta/man/translate/figs-explicit δέξασθαι, αὐτός 1 Here Jesus leaves out what will happen if the people are **willing to accept {it}**. He implies that, when they **accept {it}**, they will learn or understand what he is about to tell them. If it would be helpful in your language, you could include this implied idea. Alternate translation: “to accept it, you can be sure that he” or “to accept it, you will understand that he” 11:14 yg2f rc://*/ta/man/translate/figs-explicit δέξασθαι 1 Here Jesus could be implying that they need to be willing to **accept**: (1) what Jesus says about John. Alternate translation: “to accept what I tell you” (2) what the Law and the Prophets prophesied (see [11:13](../11/13.md)). Alternate translation: “to accept what the Law and the Prophets said” 11:14 fj3y rc://*/ta/man/translate/figs-explicit αὐτός ἐστιν Ἠλείας, ὁ μέλλων ἔρχεσθαι 1 Here Jesus is referring to a prophecy in [Malachi 4:5–6](../mal/04/05.md). This prophecy states that God will send **Elijah** before the day of the Lord arrives, and he will prepare people. **Elijah** was a prophet who did many powerful things a long time before Malachi wrote down this prophecy. What Jesus implies is that John the Baptist fulfills this prophecy, and so he is like **Elijah**, just as Malachi prophesied. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he is the person about whom it is prophesied that someone like Elijah would come” or “he is the one being about to come, whom the prophets named Elijah” @@ -1704,7 +1704,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:19 o3zh rc://*/ta/man/translate/figs-activepassive ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “wisdom’s children justify her” 11:19 e8h9 rc://*/ta/man/translate/translate-textvariants τῶν τέκνων αὐτῆς 1 Many ancient manuscripts read **her children**. The ULT follows that reading. Other ancient manuscripts read “her works.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 11:20 w12g rc://*/ta/man/translate/grammar-connect-time-sequential τότε 1 Here, the word **Then** introduces what happened after Jesus finished saying what Matthew has included in the previous verses. If it would be helpful in your language, you could use a word or phrase that introduces the next thing that happened. Alternate translation: “After that,” -11:20 n39l rc://*/ta/man/translate/grammar-connect-logic-result τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second phrase gives the reason for the result that the first clause describes. Alternate translation: “Then, because the cities in which most of his miracles were done had not repented, he began to rebuke them” +11:20 n39l rc://*/ta/man/translate/grammar-connect-logic-result τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second phrase gives the reason for the result that the first clause describes. Alternate translation: “Then, because the cities in which most of his miracles were done had not repented, he began to rebuke them” 11:20 w4g8 rc://*/ta/man/translate/figs-metonymy τὰς πόλεις 1 Here, **the cities** refers to the people who live in the cities. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of the cities” 11:20 t51a rc://*/ta/man/translate/figs-activepassive ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “he had done most of his miracles” 11:21 xxb3 rc://*/ta/man/translate/figs-apostrophe οὐαί σοι, Χοραζείν! οὐαί σοι, Βηθσαϊδάν! & ὑμῖν 1 Jesus is addressing something that he knows cannot hear him, the cities of **Chorazin** and **Bethsaida**. He is doing this to show his listeners in a strong way how he feels about those cities. If it would be helpful in your language, you could translate these words as if he were speaking directly to people about these cities. Alternate translation: “There will be woe for Chorazin! There will be woe for Bethsaida! … those cities”\n @@ -1763,7 +1763,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:27 esp4 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν & ὁ Υἱὸς & βούληται ὁ Υἱὸς 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, the Son, … me, the Son … I, the Son, desire” 11:27 l8xe rc://*/ta/man/translate/grammar-connect-exceptions οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει, εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς ἀποκαλύψαι 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only ones who know the Father are the Son and anyone to whom the Son desires to reveal him” 11:28 x978 rc://*/ta/man/translate/figs-idiom δεῦτε πρός με 1 Here, the phrase **Come to me** is an invitation to be with Jesus as his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Be my disciples” or “Be with me as my students” -11:28 o49n rc://*/ta/man/translate/figs-explicit πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς 1 Here Jesus could be speaking about: (1) how many experiences and situations make people tired and exhausted. Jesus promises **rest** from these things. Alternate translation: “all the ones whose lives are full of labor and heavy burdens, and I will give you rest from these things” (2) how the religious leaders’ interpretation of the law made people tired and exhausted when they tried to obey it. Jesus promises **rest** and offers a different interpretation of the law. Alternate translation: “all the ones laboring under the law and heavy burdened by it, and I will give you rest from that law” +11:28 o49n rc://*/ta/man/translate/figs-explicit πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς 1 Here Jesus could be speaking about: (1) how many experiences and situations make people tired and exhausted. Jesus promises **rest** from these things. Alternate translation: “all the ones whose lives are full of labor and heavy burdens, and I will give you rest from these things” (2) how the religious leaders’ interpretation of the law made people tired and exhausted when they tried to obey it. Jesus promises **rest** and offers a different interpretation of the law. Alternate translation: “all the ones laboring under the law and heavy burdened by it, and I will give you rest from that law” 11:28 t2jj rc://*/ta/man/translate/figs-explicit κοπιῶντες 1 Here, the word **laboring** could describe: (1) people who are tired. Alternate translation: “who are tired” or “who are exhausted” (2) people who are working hard. Alternate translation: “who are working hard” 11:28 oetw rc://*/ta/man/translate/figs-metaphor πεφορτισμένοι 1 Here Jesus speaks of how people struggle or suffer as if they were **burdened** by a **heavy** load. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “suffering” or “being oppressed” 11:28 f1w4 rc://*/ta/man/translate/figs-abstractnouns ἀναπαύσω ὑμᾶς 1 If your language does not use an abstract noun for the idea of **rest**, you could express the same idea in another way. Alternate translation: “will make you restful” or “cause you to rest” @@ -1777,13 +1777,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:30 o9zz rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why people should take Jesus’ yoke and find rest (see [11:30](../11/30.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “You should do that because” or “That is because” 11:30 ynf1 rc://*/ta/man/translate/figs-parallelism ὁ & ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second clause is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses. Alternate translation: “my yoke is easy; yes, my burden is light” or “my yoke and burden are easy” 11:30 hlv3 rc://*/ta/man/translate/figs-exmetaphor ὁ & ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν 1 Here Jesus continues to speak of people who obey his commands and teaching as if they were farm animals that accepted a **yoke** or carried a **burden**. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “obeying me is easy. It is as if you were a farm animal wearing an easy yoke. Accepting my teaching is not difficult. It is as if you were a farm animal carrying a light burden” or “Obeying me is easy, and accepting my teaching is not difficult” -12:intro y7z6 0 # Matthew 12 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:18-21, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The Sabbath\n\nThis chapter has much to say about how God’s people are to honor 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: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n### “Blasphemy against the Spirit”\n\nNo 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: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Brothers and sisters\n\nMost people call those who have the same parents “brother” and “sister” and think of them as some of the most important people in their lives. Many people also call those with the same grandparents “brother” and “sister.” In this chapter Jesus says that the most important people to him are those who obey his Father in heaven. (See: [[rc://*/tw/dict/bible/kt/brother]]) +12:intro y7z6 0 # Matthew 12 General Notes\n\n## Structure and Formatting\n\n5. Jesus teaches about the gospel of the kingdom of God. Opposition to Jesus begins. (11:1-12:50)\n * Arguments with the Pharisees about the Sabbath (12:1–14)\n * Picking heads of grain on the Sabbath (12:1–8)\n * Healing a man on the Sabbath (12:9–14)\n * Jesus fulfills a quotation from Isaiah (12:15–21)\n * Argument with the Pharisees about casting out demons (12:22–30)\n * Jesus teaches on words and God’s judgment (12:31–37)\n * Jesus condemns “this generation” (12:38–45)\n * Jesus’ true family (12:46–50)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [12:18–21](../12/18.md), which is a quotation from [Isaiah 42:1–4](../isa/42/01.md).\n\n## Special Concepts in this Chapter\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. For example, they debated which emergencies were serious enough that someone could do work on the Sabbath without disobeying God’s command. In [12:1–14](../12/01.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n### Casting out demons\n\nDemons are evil spiritual beings who can control people and who serve Satan. They usually use the people they control to hurt themselves or others. In [12:22](../12/22.md), Matthew briefly describes how Jesus drove out a demon who caused the man it controlled to be blind and mute, that is, unable to see or speak. In response, the crowds wonder whether Jesus is the special “Son of David.” However, the Pharisees accuse Jesus of using the power of Beelzebul, that is, Satan, to cast out demons. Jesus tells them that it does not make sense for Satan, who rules the demons, to empower someone to cast out demons.\n\n### “Blasphemy against the Spirit”\n\nIn [12:31–32](../12/31.md), Jesus speaks about “blasphemy of the Spirit” and speaking “against the Holy Spirit.” He indicates that God will forgive all kinds of sins, including speaking against Jesus himself. However, God will not forgive people who speak against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should express the idea as generally as Jesus does. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n### The sign of Jonah\n\nIn [12:39–41](../12/39.md), Jesus refers to a story about a prophet named Jonah. God told Jonah to prophesy in the city of Nineveh that God would destroy it. Jonah instead got on a boat to go the opposite direction. God sent a bad storm on the ocean, and to stop the storm Jonah had the sailors throw him into the ocean. God then had a huge fish swallow Jonah. He was inside the fish for three days and three nights, and then the fish spit Jonah out near the city of Nineveh. Jonah then did prophesy in the city of Nineveh, and the people there repented and asked God for mercy. In response, God chose not to destroy the city. You can read this story in [Jonah 1–4](../jon/01/01.md). When Jesus refers to “the sign of Jonah,” he is speaking about this story, particularly about how Jonah was in the fish for three days and nights. Jesus indicates that he will be in his tomb for three days, just as Jonah was in the fish for three days.\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [12:29](../12/29.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Demons living in people as if they were houses\n\nIn [12:43–45](../12/43.md), Jesus tells a story that describes people as if they were houses that demons could live in. When a demon is living in someone, this means that the demon is controlling that person. If possible, preserve this metaphor. If it is necessary, you could use simile form or state the meaning more plainly. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Jesus’ mother and brothers\n\nIn [12:46–50](../12/46.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brothers and sisters. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The quotation from [Isaiah 42:1–4](../isa/42/01.md) in [12:18–21](../12/18.md)\n\nMatthew quotes a long section of Isaiah in this chapter. However, he does not quote every line, specifically leaving out parts of [Isaiah 42:4](../isa/42/04.md). Also, in many places his quotation does not directly match the Hebrew version of Isaiah. However, since Matthew quotes these verses for a specific reason and in a different language (Greek), you should translate what Matthew wrote, not what you might find in [Isaiah 42:1–4](../isa/42/01.md). 12:1 m2n1 rc://*/ta/man/translate/writing-newevent ἐν ἐκείνῳ τῷ καιρῷ 1 The phrase **At that time** introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use a natural form in your language for introducing a new event. Alternate translation: “Soon after that,” or “Then,” 12:1 xte6 rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 Here Matthew uses the phrase **on the Sabbaths** to indicate that this event occurred on one specific Sabbath day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on one of the Sabbath days” or “during a Sabbath day” 12:1 tvt9 rc://*/ta/man/translate/translate-unknown τῶν σπορίμων 1 The word **grainfields** refers to places where grain is grown and harvested. This grain is usually ground and made into bread. If your readers would not be familiar with this type of field, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “fields where grain is grown” 12:1 rgpc rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **but** introduces a contrast with how people were expected to behave **on the Sabbaths**, which included not picking grain or other crops. If it would be helpful in your language, you could use a different word or phrase that introduces this contrast. Alternate translation: “but, even though it was the Sabbath,” or “and, despite the fact that it was the Sabbath,” 12:1 y5vr rc://*/ta/man/translate/translate-unknown στάχυας 1 The **heads** are the topmost part of the grain plant, which is a kind of tall grass. The heads hold the mature grain or seeds of the plant, which are the parts that people eat. If it would be helpful in your language, you could state this more explicitly. Alternate translation: “the tops of the grain plants” or “the edible parts of the grain plants” 12:2 dkze rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** is meant to draw the attention of Jesus. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the person to listen or pay attention. Alternate translation: “See” or “Pay attention:” +12:2 x6pp rc://*/ta/man/translate/figs-yousingular σου 1 Here, the word **your** is singular since the Pharisees are speaking to Jesus. 12:2 swl7 rc://*/ta/man/translate/figs-explicit ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν Σαββάτῳ 1 The Pharisees considered even the small action of picking heads of grain to be harvesting, and therefore work. This kind of work was prohibited on the **Sabbath**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “are harvesting grain, and that is work that is not lawful to do on the Sabbath” 12:3-4 d712 rc://*/ta/man/translate/figs-rquestion οὐκ ἀνέγνωτε τί ἐποίησεν Δαυεὶδ, ὅτε ἐπείνασεν καὶ οἱ μετ’ αὐτοῦ & πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, καὶ τοὺς ἄρτους τῆς Προθέσεως ἔφαγεν, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν, οὐδὲ τοῖς μετ’ αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσιν μόνοις? 1 Jesus is using the question form to show the Pharisees that they should have learned a principle from the story about **David** that indicates that they are wrong to criticize the disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You have not understood what you have read about what David did when he was hungry, and the ones with him—how he went into the house of God and ate the bread of the Presence, which was not lawful for him to eat nor for the ones with him, except only for the priests.” 12:3-4 ov8o rc://*/ta/man/translate/figs-explicit οὐκ ἀνέγνωτε τί ἐποίησεν Δαυεὶδ, ὅτε ἐπείνασεν καὶ οἱ μετ’ αὐτοῦ & πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, καὶ τοὺς ἄρτους τῆς Προθέσεως ἔφαγεν, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν, οὐδὲ τοῖς μετ’ αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσιν μόνοις? 1 Here Jesus refers to a story about **David** before he became king. The current king, Saul was trying to kill David. So, David ran away to the priest who was serving God at the time. David and the men who ran away with him were very hungry, so they asked the priest for food. The priest gave them the special bread that was laid out in God’s presence every day, and David and his men ate this bread. You can read this story in [1 Samuel 21:1–6](../1sa/21/01.md). If it would be helpful in your language, you could include some extra information in your translation or in a footnote. Alternate translation: “Have you not read what David did when he was hungry after he escaped from King Saul, who wanted to kill him? He and the ones with him visited the priest, went into the house of God, and ate the bread of the Presence, which was not lawful for him to eat nor for the ones with him, except only for the priests.” @@ -1799,7 +1800,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:6 k4mn rc://*/ta/man/translate/figs-extrainfo μεῖζόν 1 Here, the word **something** is a very general term. It could refer to the kingdom of God, Jesus himself, the ministry that Jesus begins, what Jesus calls his disciples to do, or many other things. If possible, you should use a general term that could refer to many or all of these things. Alternate translation: “an entity greater than” or “a new thing greater than” 12:7 wjba rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a further development of what Jesus has been saying about the Sabbath. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Now” or “In fact,” 12:7 ypj7 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ & ἐγνώκειτε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους 1 Jesus is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has concluded that the Pharisee have not understood this quotation, because they have indeed **condemned the innocent**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “since you do not know what this is, ‘I desire mercy and not sacrifice,’ you have condemned the innocent” -12:7 pp9n rc://*/ta/man/translate/figs-idiom τί ἐστιν\n 1 Here Jesus means that they should learn what the passage he is about to quote means. See how you translated this phrase in [9:13](../09/13.md). Alternate translation: “what this means” or “the meaning of this passage” +12:7 pp9n rc://*/ta/man/translate/figs-idiom τί ἐστιν 1 Here Jesus means that they should learn what the passage he is about to quote means. See how you translated this phrase in [9:13](../09/13.md). Alternate translation: “what this means” or “the meaning of this passage” 12:7 e1ju rc://*/ta/man/translate/writing-quotations ἔλεος θέλω καὶ οὐ θυσίαν 1 Here Jesus introduces a quotation from [Hosea 6:6](../hos/06/06.md), where God is speaking to the Israelites. Jesus has already quoted this verse in [9:13](../09/13.md), so translate it exactly as you did there. 12:7 s23l rc://*/ta/man/translate/figs-nominaladj τοὺς ἀναιτίους 1 Jesus is using the adjective **innocent** as a noun in order to describe his disciples. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are innocent” or “my innocent disciples” 12:7 wc5o rc://*/ta/man/translate/figs-explicit τοὺς ἀναιτίους 1 Here Jesus means that his disciples are **innocent** of breaking the Sabbath laws. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “those who are innocent of breaking the Sabbath” or “those who have not disobeyed Sabbath laws” @@ -1814,106 +1815,229 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:10 dn3q rc://*/ta/man/translate/writing-pronouns ἐπηρώτησαν & κατηγορήσωσιν 1 The pronoun **they** in both cases could refer to: (1) the Pharisees, the ones who had asked about the disciples picking grain on the Sabbath. Alternate translation: “these Pharisees questioned … they might accuse” (2) some people who were in the synagogue. Alternate translation: “some people there questioned … they might accuse” 12:10 c1cc rc://*/ta/man/translate/writing-background αὐτὸν & αὐτοῦ 1 The pronoun **him** in both places refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus … Jesus” 12:10 s9bt rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they asked” -12:10 nabg rc://*/ta/man/translate/figs-quotations λέγοντες, εἰ ἔξεστι τοῖς Σάββασιν θεραπεύειν? ἵνα 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asking whether it was lawful to heal on the Sabbaths, in order that” +12:10 nabg rc://*/ta/man/translate/figs-quotations λέγοντες, εἰ ἔξεστι τοῖς Σάββασιν θεραπεύειν? ἵνα 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asking whether it was lawful to heal on the Sabbaths, in order that” 12:10 x6ck rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, the phrase **so that** introduces the purpose for which the Pharisees ask this question. They intend to **accuse** Jesus based on how he answers the question. If it would be helpful in your language, you could use a word or phrase that introduces this kind of purpose. Alternate translation: “so that, when he answered,” or “They asked this question so that” 12:10 odoz rc://*/ta/man/translate/figs-explicit κατηγορήσωσιν αὐτοῦ 1 Here Matthew implies that they would accuse Jesus of breaking the Sabbath commandments. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they could accuse him of wrongdoing” or “they could accuse him of breaking the law of Moses” -12:11 ng4j rc://*/ta/man/translate/figs-rquestion τίς ἔσται ἐξ ὑμῶν ἄνθρωπος, ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς Σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ? 1 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. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Every one of you, if you only had one sheep, and it fell into a pit on the Sabbath, would certainly grasp hold of the sheep and lift it out.” -12:12 s2tu rc://*/ta/man/translate/figs-rquestion πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου? 1 Jesus asks this question to prove the point that the Pharisees would be willing to help a sheep, but not a man, on the Sabbath. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “A man is certainly more valuable than a sheep!” -12:13 be8u rc://*/ta/man/translate/figs-imperative τότε λέγει τῷ ἀνθρώπῳ, ἔκτεινόν σου τὴν χεῖρα. 1 This is an imperative, but this was not a command that the man was capable of obeying. Instead, this was a command that directly caused the man to be healed. Use a form in your language that would be used in this type of situation. Alternate translation: “Stretch out your hand! Be healed!” -12:13 jry3 rc://*/ta/man/translate/figs-activepassive ἀπεκατεστάθη, ὑγιὴς 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “Jesus restored his hand to health” -12:15 lbo1 rc://*/ta/man/translate/figs-hyperbole ἐθεράπευσεν αὐτοὺς πάντας 1 Here, the word **all** is figurative, meaning “very many.” If it would be helpful in your languages, you could use an equivalent expression from your language that shows honor. Alternate translation: “he healed very many people” -12:17 mcd7 rc://*/ta/man/translate/figs-activepassive τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “what God spoke through the prophet Isaiah” -12:18 zkt7 rc://*/ta/man/translate/figs-abstractnouns ὁ ἀγαπητός μου 1 # Connecting Statement:\n\nIf your language does not use an abstract noun for the idea of **beloved**, you could express the same idea in another way. Alternate translation: “one whom I love” -12:18 s6a4 rc://*/ta/man/translate/figs-synecdoche εἰς ὃν εὐδόκησεν ἡ ψυχή μου 1 Here, **soul** refers to the person as a whole. If your readers would misunderstand this, you could use an equivalent expression from your culture or plain language. Alternate translation: “with whom I am very pleased” -12:18 jh8p rc://*/ta/man/translate/figs-abstractnouns κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “he will proclaim that God will act justly towards the nations” -12:19 gj1p rc://*/ta/man/translate/figs-ellipsis οὐκ ἐρίσει, οὐδὲ κραυγάσει 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “He will not strive with people, nor will he cry out loud to people” -12:19 jr87 rc://*/ta/man/translate/figs-idiom ἐν ταῖς πλατείαις 1 Here, the phrase **in the streets** is an idiom that means in public. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “in the cities and towns where people are” -12:20 cdk2 rc://*/ta/man/translate/figs-metaphor κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον τυφόμενον οὐ σβέσει 1 Both of the phrases **He will not break a bruised reed** and **he will not quench a smoking flax** are metaphors emphasizing that God’s servant will be gentle and kind. Both **bruised reed** and **smoking flax** represent weak and hurting people. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a plainly. Alternate translation: “He will be kind to weak people and he will be gentle to those who are hurting” -12:20 kbu9 rc://*/ta/man/translate/figs-parallelism κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον τυφόμενον οὐ σβέσει 1 Both of the phrases **He will not break a bruised reed** and **he will not quench a smoking flax** mean the same thing. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “He will not destroy something already very weak” -12:20 y8mn rc://*/ta/man/translate/translate-unknown λίνον τυφόμενον οὐ σβέσει 1 Here, **flax** refers to a burning wick or a small flame. If it would be helpful in your language, use a general expression. Alternate translation: “he will not extinguish a small flame” -12:20 b6tw rc://*/ta/man/translate/figs-abstractnouns ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν 1 If your language does not use an abstract noun for the ideas of **justice** or **victory**, you could express the same idea in another way. Alternate translation: “until he would cause people to be justified before God and cause them to be victorious over death” -12:21 w3rq rc://*/ta/man/translate/figs-synecdoche τῷ ὀνόματι αὐτοῦ 1 Here, the word **name** refers to God himself. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “in him” -12:22 nba2 rc://*/ta/man/translate/writing-newevent τότε 1 The word **Then** introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” -12:22 e1g4 rc://*/ta/man/translate/figs-activepassive προσηνέχθη αὐτῷ δαιμονιζόμενος 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “some people brought to him one who was demon-possessed” -12:22 k2vt rc://*/ta/man/translate/figs-nominaladj τυφλὸς καὶ κωφός 1 Jesus is using the adjectives **blind** and **mute** as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “a person who was blind and mute” -12:23 ink7 rc://*/ta/man/translate/translate-unknown ὁ υἱὸς Δαυείδ 1 **Son of David** is a an important title for the Messiah, who was supposed to come and rule on David’s throne. If it would be helpful in your language, you could state it explicitly. Alternate translation: “the Messiah, the Son of David” -12:23 h8kf rc://*/ta/man/translate/figs-metonymy υἱὸς 1 Here, the word **Son** is figurative for a descendant of someone. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “offspring” -12:24 p1mi rc://*/ta/man/translate/figs-doublenegatives οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια, εἰ μὴ ἐν τῷ Βεελζεβοὺλ 1 If it would appear in your language that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “He throws out demons only by Beelzebul” -12:25 ckth rc://*/ta/man/translate/figs-explicit εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν, εἶπεν αὐτοῖς 1 This phrase implies that Jesus had supernatural knowledge. It indicates that Jesus knew what the scribes were saying even though he did not hear what they said. If it would be helpful to your readers, your could say this explicitly. Alternate translation: “Even though no one told Jesus, he knew their thoughts, so he said to them” -12:25 i1sd rc://*/ta/man/translate/writing-proverbs πᾶσα βασιλεία μερισθεῖσα καθ’ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ’ ἑαυτῆς οὐ σταθήσεται 1 Jesus uses a proverb to respond to the Pharisees saying that he casts out demons by Beelzebul. Translate the proverb itself in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “If the people of a nation are fighting against each other, they will certainly cause its destruction. Similarly, if people of a city or even a house are fighting against each other, they will will not be united together” -12:25 ll42 rc://*/ta/man/translate/figs-parallelism πᾶσα βασιλεία μερισθεῖσα καθ’ ἑαυτῆς ἐρημοῦται & πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ’ ἑαυτῆς οὐ σταθήσεται 1 The phrases **Every kingdom divided against itself is made desolate** and **every city or house divided against itself will not stand** mean the same thing. Jesus says the same thing to show that if any group of people fights against each other, it will eventually loose its unity. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “Any group of people fighting against each other will eventually fall apart and no longer be united” -12:25 g9ec rc://*/ta/man/translate/figs-metonymy βασιλεία & πόλις ἢ οἰκία 1 Here, the words **kingdom** and **city** refer to the people who live in them. The word **house** refers to a family, whose members would all live in the same house. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “people who live in a nation … people who live in a city or house” -12:25 rvzh rc://*/ta/man/translate/figs-activepassive πᾶσα βασιλεία μερισθεῖσα καθ’ ἑαυτῆς ἐρημοῦται 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “People living in a country who fight against each other destroy their own country” -12:26 i42r rc://*/ta/man/translate/figs-metonymy Σατανᾶν 1 The second use of the word **Satan** is figurative, referring to the demons that serve Satan. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the demons who serve Satan” -12:26 ah7t rc://*/ta/man/translate/figs-rquestion πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ 1 Jesus uses this question to show the Pharisees that accusing Jesus of casting out demons by Satan is foolish. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “His kingdom will surely not stand!” -12:27 gee9 rc://*/ta/man/translate/figs-rquestion οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν? 1 Jesus uses another question to challenge the Pharisees. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “certainly your sons also cast out demons by the same person as I do” -12:27 x9je rc://*/ta/man/translate/figs-metaphor οἱ υἱοὶ ὑμῶν 1 The phrase **your sons** refers to the disciples of the Pharisees. If your readers would not understand what **sons** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “your disciples” or “your followers” -12:27 jja2 διὰ τοῦτο, αὐτοὶ κριταὶ ἔσονται ὑμῶν 1 The phrase **For this reason they will be your judges** could mean: (1) they will judge the Pharisees’ accusations against Jesus to be wrong. Alternate translation: “Because of this your disciples will show that you are wrong” (2) they will stand with God at the end of time to judge the Pharisees. Alternate translation: “Because of this yours sons will be your judges” -12:28 zb4d rc://*/ta/man/translate/grammar-connect-condition-fact εἰ δὲ ἐν Πνεύματι Θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ Βασιλεία τοῦ Θεοῦ 1 Jesus is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what John is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “But since I throw out demons by the Spirit of God, the kingdom of God has come upon you” -12:28 r5dg rc://*/ta/man/translate/figs-metonymy ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ Βασιλεία τοῦ Θεοῦ 1 See how you translated **kingdom** in [3:2](../03/02.md). Alternate translation: “then God is making you a part of his people over whom he will rule” -12:29 t4vu rc://*/ta/man/translate/figs-parables ἢ 1 This parable tells about how Jesus is binding Satan and his evil spirits, and saving the people whom Satan had controlled previously. Make sure it is clear to your readers that this is a story. Alternate translate: “Then Jesus told them a story, saying” -12:29 w54c rc://*/ta/man/translate/figs-rquestion πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν? 1 Jesus uses a question to teach the Pharisees and the crowd that he is more powerful than Satan. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Certainly, no one can enter into the house of the strong man and steal his belongings without tying up the strong man first” -12:29 b2et rc://*/ta/man/translate/figs-genericnoun τις 1 The word **anyone** is a generic noun and is not referring to any specific person. If it would be helpful in your language, use a more natural phrase. Alternate translation: “a person” -12:29 tsrk rc://*/ta/man/translate/figs-metaphor πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι 1 To **enter into the house of the strong man and steal his belongings** is figurative. The **strong man** is referring to Satan. So to enter into his house and steal his belongings means to throw out his demons from people whom they controlled. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “Someone cannot take from Satan the demons that belong to him” -12:29 zluo rc://*/ta/man/translate/figs-metaphor ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν 1 When someone **ties up** the strong man, who is Satan, it means they either defeat him or restrain him, making him no longer able to rule over his demons. If it would be helpful in your language to understand what it means to **bind** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “unless he first restrains him” -12:30 ivp9 rc://*/ta/man/translate/figs-idiom ὁ μὴ ὢν μετ’ ἐμοῦ 1 The phrase **with me** is an idiom which means to support someone or be on their side. In this instance, the religious leaders were not supporting Jesus’ ministry, because they thought he was controlled by Satan. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “The one not supporting my work” -12:30 ek1h rc://*/ta/man/translate/figs-metaphor ὁ μὴ συνάγων μετ’ ἐμοῦ σκορπίζει 1 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. -12:31 hy38 rc://*/ta/man/translate/figs-activepassive πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “God will forgive every sin that a person commits” -12:31 t280 rc://*/ta/man/translate/grammar-connect-exceptions πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις; ἡ δὲ τοῦ Πνεύματος, βλασφημία οὐκ ἀφεθήσεται 1 If it would appear in your language that Jesus was making a statement here and then contradicting it, you could reword this to avoid confusing your reader. Alternate translation: “God will forgive many sins and blasphemies, but he will not forgive the blasphemy of the Spirit” -12:31 ezx8 rc://*/ta/man/translate/figs-activepassive ἡ & τοῦ Πνεύματος, βλασφημία οὐκ ἀφεθήσεται 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “But God will not forgive blasphemy of the Spirit” -12:31 kqx0 rc://*/ta/man/translate/figs-abstractnouns βλασφημία & ἡ δὲ τοῦ Πνεύματος, βλασφημία 1 If your language does not use an abstract noun for the idea of **blasphemy**, you could express the same idea in another way. Alternate translation: “but the blasphemous word one speaks … when one blasphemes against the Spirit” -12:32 gwx2 rc://*/ta/man/translate/figs-metonymy ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here, the word **word** is refers to what someone says. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “If a person says anything bad about the Son of Man” -12:32 h79z rc://*/ta/man/translate/figs-123person τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here, Jesus is speaking about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, the Son of Man” -12:32 z3ma rc://*/ta/man/translate/figs-activepassive ἀφεθήσεται αὐτῷ & οὐκ ἀφεθήσεται αὐτῷ 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “God will forgive that person … God will not forgive that person” -12:32 lw5j rc://*/ta/man/translate/figs-idiom ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι 1 Here, the phrases **this age** and **the one coming** are idioms referring to the present life and the next life. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “in the time in which we now live, nor in eternity” -12:33 bi8z rc://*/ta/man/translate/writing-proverbs ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν; ἐκ γὰρ τοῦ καρποῦ, τὸ δένδρον γινώσκεται 1 The proverb **Either make the tree good and its fruit good, or make the tree bad and its fruit bad** is making a figurative comparison. It is comparing the actions of a good person to the good fruit of a healthy tree. It is also comparing the bad works of an evil person to the bad fruit of an unhealthy tree. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “A person is considered to be a good person if they act in a good way. A person is considered to be a bad person if they act in an evil way. You can judge whether a person is good or bad by how they act” -12:33 kl16 rc://*/ta/man/translate/figs-idiom καλὸν & σαπρὸν 1 The words **good** and **bad** are figurative for healthy and unhealthy. If it would be helpful in your language, you could use an equivalent idiom or use plain language, as in the UST. -12:33 nx9n rc://*/ta/man/translate/figs-activepassive ἐκ γὰρ τοῦ καρποῦ, τὸ δένδρον γινώσκεται 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “for people know whether a tree is good or bad by looking at its fruit” -12:34 r1uv rc://*/ta/man/translate/figs-metaphor γεννήματα ἐχιδνῶν 1 Here, **You offspring of vipers** is a metaphor which is describing the behavior of the Pharisees. Vipers are poisonous snakes which can harm and kill people. The Pharisees were compared to vipers because their teaching was harming people spiritually. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “You who behave like dangerous snakes” -12:34 e7x3 rc://*/ta/man/translate/figs-rquestion πῶς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες? 1 Jesus uses a question to rebuke how evilly the Pharisees behave. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “being evil, you are certainly not able to say good things” -12:34 i7c6 rc://*/ta/man/translate/figs-synecdoche ἐκ & τοῦ περισσεύματος τῆς καρδίας, τὸ στόμα λαλεῖ 1 Here, **mouth** is a synecdoche that represents a person as a whole. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “A person speaks from all that is in their heart” -12:34 e9bg rc://*/ta/man/translate/figs-metonymy ἐκ & τοῦ περισσεύματος τῆς καρδίας, τὸ στόμα λαλεῖ 1 Here, **heart** is a metonym for the thoughts or intentions a person has. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “what a person says with his mouth reveals what he desires” -12:35 r3uw rc://*/ta/man/translate/writing-proverbs ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά; καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά 1 Jesus uses this proverb to speak about where people’s behavior comes from. Jesus speaks of the heart as **treasure**. He is saying that good people say good things out of their good desires. Similarly, evil people do evil things out of their evil desires. Translate this proverb in a way that would be meaningful in your language, or use plain language. Alternate translation: “People who have good desires do things, but people who have evil desires do bad things” -12:36 t2pj rc://*/ta/man/translate/figs-genericnoun οἱ ἄνθρωποι 1 Jesus is speaking about **men** in general, and not about any specific men. If it would be helpful in your language, use a more natural phrase. Alternate translation: “people” -12:36 ay18 rc://*/ta/man/translate/figs-abstractnouns ἐν ἡμέρᾳ κρίσεως 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “in the day when God will judge the people of the world” -12:37 qw5e rc://*/ta/man/translate/figs-activepassive δικαιωθήσῃ & καταδικασθήσῃ 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “God will justify you … God will condemn you” -12:38 ikg2 rc://*/ta/man/translate/figs-explicit ἀπὸ σοῦ σημεῖον ἰδεῖν 1 The religious leaders wanted to see a sign in order to prove that God sent Jesus as his messenger. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “to see a sign from you that shows us that you are from God” -12:39 d8b9 rc://*/ta/man/translate/figs-123person γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ 1 Jesus is speaking to the people in the third person though they are right in front of him. If your readers would find it helpful, you could make this second person. Alternate translation: “A wicked and unfaithful generation like you seeks a sign, but a sign will not be given to you” -12:39 a5di rc://*/ta/man/translate/figs-metaphor γενεὰ πονηρὰ καὶ μοιχαλὶς 1 Here, **adulterous** is a metaphor for people who are not faithful to God in their relationship with him, just as a person is not faithful in their relationship with a spouse. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “An evil and unfaithful generation” or “An evil and unloving generation” -12:39 j21p rc://*/ta/man/translate/grammar-connect-exceptions καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου 1 If it would appear in your language that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “but the only sign that I will give will be the sign of Jonah the prophet” -12:39 c6hy rc://*/ta/man/translate/figs-activepassive σημεῖον οὐ δοθήσεται αὐτῇ 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “I will give them no sign” -12:40 vh9i rc://*/ta/man/translate/figs-merism τρεῖς ἡμέρας καὶ τρεῖς νύκτας -1 The phrase **three days and three nights** is referring to three entire days. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “three complete days” -12:40 hzem rc://*/ta/man/translate/figs-explicit ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως 1 Jesus is assuming that his audience is familiar with the story of Jonah, which tells that the prophet Jonah was swallowed by a fish because he disobeyed God. But once he repented, after three days, the fish spit him out. If it would be helpful to your readers, you could reference this story explicitly. Alternate translation: “Think about the story of Jonah the prophet in the Scriptures. He was swallowed by a large fish because he disobeyed God. After he repented three days later, the fish spit him out. Similarly,” -12:40 iuv8 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Jesus is speaking about himself here in the third person. If it would be helpful to your readers, you could state this in the first person, as in the UST. -12:40 gg65 rc://*/ta/man/translate/figs-idiom ἐν τῇ καρδίᾳ τῆς γῆς 1 The phrase **the heart of the earth** is referring to being deep in the ground. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “under the ground” -12:41 sn8j rc://*/ta/man/translate/grammar-connect-logic-result ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινοῦσιν αὐτήν; ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ; καὶ ἰδοὺ, πλεῖον Ἰωνᾶ ὧδε 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “The men of Nineveh repented when Jonah came to them, and behold, something greater than Jonah is here before you. Therefore, the men of Nineveh will stand up at the time of judgment with this generation and condemn it” -12:41 gnh1 rc://*/ta/man/translate/figs-gendernotations ἄνδρες Νινευεῖται 1 The phrase **men of Nineveh** is referring to both men and women. Alternate translation: “The citizens of Nineveh” -12:41 b94i ἐν τῇ κρίσει 1 The phrase **will stand up at the judgment** could mean: (1) that God will resurrect them, as in the UST. (2) that they will stand up with God as fellow judges over Israel. Alternate translation: “they will stand with God at the judgment” -12:41 x8gm τῆς γενεᾶς ταύτης 1 See how you translated the word **generation** in [12:39](../12/39.md) -12:41 qg29 καὶ ἰδοὺ 1 The word **behold** emphasizes what Jesus says next. -12:41 dbs3 rc://*/ta/man/translate/figs-ellipsis πλεῖον Ἰωνᾶ ὧδε 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “something greater than Jonah is here, and you have not repented” -12:41 zb6a rc://*/ta/man/translate/figs-123person πλεῖον 1 Jesus is speaking about himself here in the third person. If it would be helpful to your readers, you could state this in the first person, as in the UST. -12:42 zwv7 rc://*/ta/man/translate/translate-names βασίλισσα νότου 1 This refers to the **Queen** of the country called Sheba. Sheba was a land south of Israel. -12:42 kku7 ἐγερθήσεται ἐν τῇ κρίσει 1 See the note on this phrase in the previous verse. -12:42 z46e ἐν τῇ κρίσει 1 See how you translated this phrase in [12:41](../12/41.md). -12:42 zc72 τῆς γενεᾶς ταύτης 1 See how you translated **generation** in the previous verse. -12:42 q8q8 rc://*/ta/man/translate/figs-idiom ἦλθεν ἐκ τῶν περάτων τῆς γῆς 1 Here, the phrase **the ends of the earth** is an idiom that means “very far away.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “she came from very far away” -12:42 t521 rc://*/ta/man/translate/grammar-connect-logic-result βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινεῖ αὐτήν; ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος; καὶ ἰδοὺ, πλεῖον Σολομῶνος ὧδε 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “The Queen of Sheba came from the ends of the earth to hear the wisdom of Solomon, and behold, I am much greater than is Solomon. Therefore, she will be raised in the judgment with this generation and will judge it” -12:42 aj1x rc://*/ta/man/translate/figs-ellipsis πλεῖον Σολομῶνος ὧδε 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “something greater than Solomon is here, and you will not come to hear it” -12:42 uf5k rc://*/ta/man/translate/figs-123person πλεῖον 1 Jesus is speaking about himself here in the third person. If it would be helpful to your readers, you could state this in the first person, as in the UST. -12:43 tnea rc://*/ta/man/translate/figs-parables δὲ 1 In this verse Jesus begins telling a parable that go through [12:45](../12/45.md). Jesus is teaching the people the dangers of not allowing the Holy Spirit to live in them, and how this allows demons to control them. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Now I am going to teach you through telling you a story” -12:43 f5jr rc://*/ta/man/translate/figs-metonymy ἀνύδρων τόπων 1 Jesus is describing the desert by reference to the lack of water there. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “desert areas” -12:44 ty9b rc://*/ta/man/translate/figs-metaphor εἰς τὸν οἶκόν μου & ὅθεν ἐξῆλθον 1 Here, **my house** is a metaphor for the person in whom the unclean spirit was living and controlling. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “to the dwelling place I left” -12:44 cd4f rc://*/ta/man/translate/figs-activepassive εὑρίσκει σχολάζοντα σεσαρωμένον καὶ κεκοσμημένον 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “the spirit finds that someone emptied it, swept it out and put it in order” -12:44 s6jf rc://*/ta/man/translate/figs-metaphor σχολάζοντα σεσαρωμένον καὶ κεκοσμημένον 1 Here, the phrase **empty, having been swept out and put in order** is figurative language referring to a house that has been cleaned and vacated, so no one lives there. Similar to this, the spirit found this person to not have any spirit living in it. Jesus is saying that the person did not have the Holy Spirit living within them, so the demon returned. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “empty, cleaned, and organized” -12:47 qd32 rc://*/ta/man/translate/figs-quotations εἶπεν δέ τις αὐτῷ, ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι. 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “Now someone said to him that his mother and brothers were standing outside, seeking to speak to him” -12:48 e535 rc://*/ta/man/translate/figs-rquestion τίς ἐστιν ἡ μήτηρ μου καὶ τίνες εἰσὶν οἱ ἀδελφοί μου? 1 Jesus asks this question to teach the crowd about which people are a part of his spiritual family. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I will tell you who the people are that are my mother and brothers.” -12:49 rxe8 rc://*/ta/man/translate/translate-kinship ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου 1 The phrase **my mother and my brothers** is not here referring to Jesus’ actual brothers and mother, but he is referring to his disciples as his brothers and mother. Jesus says this because he considers them a part of his spiritual family. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “these are like a mother and brothers to me” or “these are like family to me” -12:50 e25c rc://*/ta/man/translate/grammar-connect-words-phrases ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς, καὶ ἀδελφὴ, καὶ μήτηρ ἐστίν 1 The word **For** here tells the reader that Jesus is explaining the previous thing he said. He is explaining that he considers as family those who obey God. Alternate translation: “For I consider the one who obeys my Father in the heavens to be my brother, my sister, or my mother” -12:50 mq9r rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός μου 1 **Father** is an important title for God. -12:50 s0yb rc://*/ta/man/translate/figs-metonymy ἐν οὐρανοῖς 1 See how you translated the phrase **in the heavens** in [5:16](../05/16.md). -12:50 gn31 rc://*/ta/man/translate/figs-metaphor αὐτός μου ἀδελφὸς, καὶ ἀδελφὴ, καὶ μήτηρ ἐστίν 1 This is a metaphor meaning that those who obey God belong to Jesus’ spiritual family, which is more important than belonging to his physical family. -13:intro s3lu 0 # Matthew 13 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:14-15, which are words from the Old Testament.\n\nThis chapter begins a new section. It contains some of Jesus’ parables about the kingdom of heaven.\n\n## Important Figures of Speech in this Chapter\n\n### Metonymy\n\nJesus often says the word **heaven** when he wants his hearers to think of God, who lives in heaven ([13:11](../mat/13/11.md)).\n\n### Implicit information\n\nSpeakers usually do not say things that they think their hearers already understand. When Matthew wrote that Jesus “sat beside the sea” ([Matthew 13:1](../mat/13/01.md)), he probably expected his hearers to know that Jesus was about to teach the people. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Metaphor\n\nSpeakers often use examples of things that we can see or touch to communicate abstract ideas. Jesus spoke of birds eating newly sown seed to describe how Satan keeps people from understanding Jesus’ message ([13:19](../mat/13/19.md)).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Passive voice\n\nMany sentences in this chapter tell that something happened to a person without indicating who caused the thing to happen. For example, “they were scorched” ([13:6](../mat/13/06.md)). You may have to translate the sentence so that it tells the reader who performed the action. (See: [[rc://*/ta/man/translate/figs-activepassive]])\n\n### Parables\n\nThe parables are 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 ([13:11-13](./11.md)). +12:11 ng4j rc://*/ta/man/translate/figs-rquestion τίς ἔσται ἐξ ὑμῶν ἄνθρωπος, ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς Σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ? 1 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. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Every man among you, if he has one sheep that falls into a pit on the Sabbaths, will definitely grasp hold of it and lift it out.” or “There is no man among you who, having one sheep that falls into a pit on the sabbaths, will not grasp hold of it and lift it out!” +12:11 adjn rc://*/ta/man/translate/figs-hypo τίς ἔσται ἐξ ὑμῶν ἄνθρωπος, ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς Σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ 1 Here Jesus uses an imaginary situation to help explain when it is appropriate to work **on the Sabbaths**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “What would one of you do if you had one sheep, and it fell into a pit on the Sabbaths? You would grasp hold of it and lift it out, wouldn’t you” +12:11 mays rc://*/ta/man/translate/figs-explicit πρόβατον ἕν 1 Here, the phrase **one sheep** could imply that: (1) the person only ones **one sheep**. Alternate translation: “only one sheep” (2) the person ones more than one sheep, but only this **one** falls into **a pit**. Alternate translation: “a sheep” +12:11 yzvn rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Although the term **man** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “person” +12:11 kdjb rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 Here Jesus uses the phrase **on the Sabbaths** to indicate that this event would occur on a Sabbath day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on one of the Sabbath days” or “during a Sabbath day” +12:11 zie4 rc://*/ta/man/translate/figs-explicit οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ 1 Here Jesus implies that these actions are considered work, which would normally break the Sabbath commandments. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “will not work on the Sabbath by grasping hold of it and lifting it out” +12:12 s2tu rc://*/ta/man/translate/figs-rquestion πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου? 1 Jesus is using the question form to show that **a man** is **more valuable** than **a sheep** and should be treated accordingly. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “A man, then, is more valuable than a sheep.” or “A man, then, is much more valuable than a sheep!” +12:12 zno4 rc://*/ta/man/translate/figs-explicit πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου? 1 Here Jesus implies that, since even on Sabbath days people help sheep that are less valuable, they should also help people, who are more valuable, even on Sabbath days. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “How much more valuable, then is a man than a sheep? So, even on the Sabbaths, you should assist other people more than you assist sheep.” +12:12 ot8z rc://*/ta/man/translate/figs-infostructure πόσῳ οὖν διαφέρει ἄνθρωπος 1 If it would be more natural in your language, you could move the transition word **then** to the beginning of the question. Alternate translation: “Then how much more valuable is a man than” +12:12 no9d rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **then** introduces an inference based on what Jesus said about the **sheep** in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces an inference. Alternate translation: “given what I have said about sheep” or “in light of that” +12:12 modr rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Although the term **man** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “is a person” +12:12 b1ci rc://*/ta/man/translate/grammar-connect-logic-result ὥστε ἔξεστιν 1 Here, the word **Therefore** introduces an inference based on what Jesus has said about sheep and people. If it would be helpful in your language, you could use a different word or phrase that introduces an inference. Alternate translation: “Because of those things, you can see that it is lawful” or “Since that is true, you can tell that it is lawful” +12:12 efle καλῶς ποιεῖν 1 Alternate translation: “to help people” +12:13 valq rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +12:13 be8u rc://*/ta/man/translate/figs-imperative ἔκτεινόν σου τὴν χεῖρα. 1 This was not a command that the man was capable of obeying. Instead, this was a command that directly caused the man to be healed. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “I heal you. Now stretch out your hand!” +12:13 n1wj rc://*/ta/man/translate/figs-yousingular ἔκτεινόν σου τὴν χεῖρα 1 Here, the command and the word **your** are singular since Jesus is speaking to the man with the withered hand. +12:13 jry3 rc://*/ta/man/translate/figs-activepassive ἀπεκατεστάθη, ὑγιὴς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “it became healthy” or “Jesus restored it to health” +12:13 twyj rc://*/ta/man/translate/figs-abstractnouns ἀπεκατεστάθη, ὑγιὴς 1 If your language does not use an abstract noun for the idea of **health**, you could express the same idea in another way. Alternate translation: “it was made healthy” +12:13 ybhk rc://*/ta/man/translate/figs-nominaladj ἡ ἄλλη 1 Matthew is using the adjective **other** as a noun to mean the man’s other hand. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the other hand” +12:14 zbkn rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “After that,” +12:14 l88i rc://*/ta/man/translate/figs-idiom συμβούλιον ἔλαβον κατ’ αὐτοῦ 1 Here, the phrase **took counsel against him** indicates that **the Pharisees** were working together to figure out ways to harm Jesus. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “made plans concerning Jesus” or “came up with ideas about how they could harm Jesus” +12:15 hnff rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +12:15 mh7p rc://*/ta/man/translate/figs-explicit γνοὺς 1 Here Matthew implies that Jesus **perceived** that the Pharisees were planning to kill him. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “having perceived that they were taking counsel against him” +12:15 qugq rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the area where Jesus had been when he healed the man with the withered hand. If it would be helpful in your language, you express that idea more explicitly. Alternate translation: “from that region” or “from where he had healed the man” +12:15 gbqr rc://*/ta/man/translate/figs-nominaladj πολλοί 1 Matthew is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many others” +12:15 lbo1 rc://*/ta/man/translate/figs-explicit αὐτοὺς πάντας 1 Here Matthew implies that Jesus healed **all** the people who were sick. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “all of them who had diseases” +12:16 sqxj rc://*/ta/man/translate/figs-quotations αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘Do not make me known,’” +12:16 hrvz rc://*/ta/man/translate/writing-pronouns αὐτοῖς ἵνα μὴ & ποιήσωσιν 1 The pronoun **them** could refer to: (1) all the people who were following Jesus. Alternate translation: “all of them that they might not make” (2) just the people whom he healed. Alternate translation: “those he had healed that they might not make” +12:16 ckgx rc://*/ta/man/translate/figs-explicit μὴ φανερὸν αὐτὸν ποιήσωσιν 1 Here, the phrase **make him known** refers to telling many people about him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they might not talk about him with may other people” or “they might not speak about him with everyone” +12:17 mcd7 0 This verse is identical to [4:14](../04/14.md), so express the idea as you did there. +12:18-21 vyt3 rc://*/ta/man/translate/writing-quotations 0 In these verses, Matthew quotes parts of [Isaiah 42:1–4](../isa/42/01.md). He leaves out parts of [Isaiah 42:4](../isa/42/04.md), and in many places his quotation does not match the Hebrew version of Isaiah. So, translate what Matthew writes, not what you might read in [Isaiah 42:1–4](../isa/42/01.md). +12:18 lrj1 rc://*/ta/man/translate/figs-exclamations ἰδοὺ, ὁ παῖς μου 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “Look, my servant” or “Think about my servant” +12:18 zkt7 rc://*/ta/man/translate/figs-activepassive ὁ ἀγαπητός μου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom I love” +12:18 rgsy rc://*/ta/man/translate/figs-activepassive εἰς ὃν εὐδόκησεν ἡ ψυχή μου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who pleases my soul” +12:18 s6a4 rc://*/ta/man/translate/figs-synecdoche εὐδόκησεν ἡ ψυχή μου 1 God is using **my soul** to represent himself. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “I myself am well pleased” +12:18 dmap rc://*/ta/man/translate/translate-tense εὐδόκησεν 1 Here the past tense indicates that God **was well pleased** with the **servant** and continues to be **well pleased**. If it would be helpful in your language, you could use whatever tense makes this clear. Alternate translation: “is well pleased” or “has been well pleased” +12:18 go3h rc://*/ta/man/translate/figs-metaphor θήσω τὸ Πνεῦμά μου ἐπ’ αὐτόν 1 Here God speaks as if the **Spirit** were an object that he **will put** on the servant. He means that he will give the **Spirit** to the servant so that the servant can act with power. If it would be helpful in your language, you could use a comparable metaphor or state the meaning plainly. Alternate translation: “I will give him my Spirit” or “I will enable him to act by the power of my Spirit” +12:18 qmlm rc://*/ta/man/translate/figs-explicit τὸ Πνεῦμά μου 1 Here, the phrase **my Spirit** refers to the Holy Spirit. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “my Holy Spirit” +12:18 uvyn rc://*/ta/man/translate/figs-explicit κρίσιν 1 Here, the word **justice** could indicate that: (1) God does what is just. Alternate translation: “that God is just” or “that God does what is just” (2) God will judge justly. Alternate translation: “just judgment” or “that God will judge” +12:18 jh8p rc://*/ta/man/translate/figs-abstractnouns κρίσιν τοῖς ἔθνεσιν 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Make sure that your translation fits with the interpretation of **justice** that you chose in the previous verse. Alternate translation: “that God will act justly towards the Gentiles” +12:18 oyeq rc://*/ta/man/translate/figs-explicit τοῖς ἔθνεσιν 1 Here, the words translated **to the Gentiles** could refer to: (1) people who are not Jewish. Alternate translation: “to Gentile people” (2) all people, including Jewish people. Alternate translation: “to the nations” or “to all peoples” +12:19 gj1p rc://*/ta/man/translate/figs-metonymy τὴν φωνὴν αὐτοῦ 1 Here, **his voice** represents him speaking. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “him talking” +12:19 jr87 rc://*/ta/man/translate/figs-explicit ἐν ταῖς πλατείαις 1 In Jesus’ culture, **the streets** were public, noisy places. The author of the quotation uses the phrase **the streets** as an example of any public, noisy place. If it would be helpful in your language, you could refer a similar place in your culture. Alternate translation: “in the public square” or “in noisy places where there are many people” +12:20 kbu9 rc://*/ta/man/translate/figs-parallelism κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον τυφόμενον οὐ σβέσει 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “He will not break a bruised reed; yes, he will not quench a smoking flax” +12:20 cdk2 rc://*/ta/man/translate/figs-metaphor κάλαμον συντετριμμένον οὐ κατεάξει 1 Here the author of the quotation speaks of weak or suffering people as if they were **a bruised** or damaged **reed**. He means that Jesus will not ignore or hurt these people. If it would be helpful in your language, you could express the idea in simile form or use plain language. Alternate translation: “He will not hurt suffering people, which would be like breaking a bruised reed” or “He will not hurt suffering people” +12:20 p3f4 rc://*/ta/man/translate/figs-metaphor λίνον τυφόμενον οὐ σβέσει 1 Here the author of the quotation speaks of weak or suffering people as if they were **a smoking flax**. He means that Jesus will not ignore or hurt these people. If it would be helpful in your language, you could express the idea in simile form or use plain language. Alternate translation: “He will not ignore injured people, which would be like quenching a smoking flax” or “He will not ignore injured people” +12:20 y8mn rc://*/ta/man/translate/translate-unknown λίνον τυφόμενον 1 A **flax** is a piece of cloth or thread made out parts of the flax plant. People in the author’s culture would use these pieces of cloth or thread as lamp wicks. If the **flax** was **smoking**, it was not burning properly and would normally be thrown away and replaced. If your readers would not be familiar with this type of cloth and its use, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a smoldering wick” or “a lamp that is barely burning” +12:20 sqy4 rc://*/ta/man/translate/grammar-connect-time-sequential ἕως 1 Here, the word **until** indicates that the servant will continue to act as this verse describes up to the time when the goal of **justice** is accomplished. It does not mean that the servant will start acting differently at that time. If it would be helpful in your language, you could use a word or phrase that indicates a duration of time to a point in the future. Alternate translation: “up to the time when” +12:20 iytt rc://*/ta/man/translate/figs-idiom ἐκβάλῃ & τὴν κρίσιν 1 Here, the phrase **casts out** indicates that the servant is producing **justice** or causing **justice** to happen. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “he produces justice” or “he causes justice to happen” +12:20 gqb2 rc://*/ta/man/translate/figs-idiom εἰς νῖκος 1 Here, the phrase **to victory** could mean that **justice**: (1) is accomplished successfully. Alternate translation: “successfully” or “completely” (2) lasts forever. Alternate translation: “forever” +12:20 b6tw rc://*/ta/man/translate/figs-abstractnouns ἐκβάλῃ εἰς νῖκος τὴν κρίσιν 1 If your language does not use an abstract noun for the ideas of **justice** or **victory**, you could express the same ideas in another way. Make sure that your translation fits with the choices you made in the previous two notes. Alternate translation: “he successfully accomplishes what is just” or “he makes everything just forever” +12:21 voi4 rc://*/ta/man/translate/figs-explicit τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν 1 Here the author of the quotation implies that the **Gentiles will hope** for the servant to help or save them. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Gentiles will hope in his name, that he will help them” or “Gentiles will hope in his name, that he will save them” +12:21 w3rq rc://*/ta/man/translate/figs-metonymy τῷ ὀνόματι αὐτοῦ 1 Here, **name** represents the person who has that name. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in my servant” +12:21 qf3j rc://*/ta/man/translate/figs-explicit ἔθνη 1 Here, just as in [12:18](../12/18.md), the words translated **the Gentiles** could refer to: (1) people who are not Jewish. Alternate translation: “Gentile people” (2) all people, including Jewish people. Alternate translation: “the nations” or “all peoples” +12:22 nba2 rc://*/ta/man/translate/writing-newevent τότε 1 The word **Then** introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later,” +12:22 vilg rc://*/ta/man/translate/writing-participants προσηνέχθη αὐτῷ δαιμονιζόμενος, τυφλὸς καὶ κωφός 1 Matthew is using the phrase **one being demon-possessed** to introduce this man as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a person was brought to Jesus. He was demon-possessed, blind, and mute” +12:22 f54d rc://*/ta/man/translate/figs-explicit προσηνέχθη αὐτῷ δαιμονιζόμενος, τυφλὸς καὶ κωφός 1 Here Matthew implies that the demon made the man **blind and mute**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “one being possessed by a demon that made him blind and mute was brought to Jesus” +12:22 e1g4 rc://*/ta/man/translate/figs-activepassive προσηνέχθη αὐτῷ δαιμονιζόμενος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “they brought to him one being demon-possessed” +12:22 osqr rc://*/ta/man/translate/figs-activepassive δαιμονιζόμενος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “one whom a demon had possessed”\n +12:22 k2vt rc://*/ta/man/translate/translate-unknown τυφλὸς καὶ κωφός 1 A **mute** person is a person who cannot speak, and a **blind** person is a person who cannot see. If your readers would not be familiar with these types of disorders or illnesses, you could use the names of similar things in your area or you could use more general terms. Alternate translation: “who was unable to talk or see things” +12:22 fpxp rc://*/ta/man/translate/figs-explicit ἐθεράπευσεν αὐτόν 1 Here Matthew implies that Jesus **healed** the man in every, which would include casting out the demon. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he cast out the demon and healed him” +12:22 aewk rc://*/ta/man/translate/figs-explicit τὸν κωφὸν 1 Here Matthew uses the phrase **the mute one** to indicate that the man had been **mute**, and also **blind**, before Jesus healed him. If it would be helpful in your language, you could indicate that this phrase describes what the man was like before Jesus healed him, or you could refer back to the man in a different way. Alternate translation: “the man who had been mute and blind” or “he” +12:23 m743 rc://*/ta/man/translate/figs-activepassive ἐξίσταντο 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “marveled” +12:23 r065 rc://*/ta/man/translate/figs-rquestion μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ 1 The **crowds** are using the question form to suggest that Jesus might be **the Son of David**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “This might be the Son of David.” or “Maybe this is the Son of David!” +12:23 h8kf rc://*/ta/man/translate/figs-metaphor ὁ υἱὸς Δαυείδ 1 Here, the word **Son** means a male descendant. It does not mean that Jesus was the direct son of David. Express the idea as you did in [9:27](../09/27.md). Alternate translation: “Descendant of David” or “you who are descended from David” +12:23 ink7 rc://*/ta/man/translate/translate-unknown ὁ υἱὸς Δαυείδ 1 **David** was Israel’s most important king, and God had promised him that one of his descendants would be the Messiah. So the title **Son of David** could implicitly mean “Messiah.” Express the idea as you did in [9:27](../09/27.md). Alternate translation: “Son of David, Messiah” +12:24 jibk rc://*/ta/man/translate/figs-explicit ἀκούσαντες 1 Here Matthew implies that Pharisees heard what the crowds were asking about Jesus (see [12:23](../12/23.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having heard what the crowds were asking” +12:24 p1mi rc://*/ta/man/translate/grammar-connect-exceptions οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια, εἰ μὴ ἐν τῷ Βεελζεβοὺλ 1 If, in your language, it would appear that the Pharisees were making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “He is only able to cast out demons by Beelzebul” +12:24 r1ls rc://*/ta/man/translate/figs-metonymy ἐν τῷ Βεελζεβοὺλ 1 These people are using the name of this chief demon to refer by association to his power, which they are accusing Jesus of using. Alternate translation: “by the power of Beelzebul” +12:25 plnm rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +12:25 i1sd rc://*/ta/man/translate/writing-proverbs πᾶσα βασιλεία μερισθεῖσα καθ’ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ’ ἑαυτῆς οὐ σταθήσεται 1 Here, Jesus uses or invents two proverbs in order to teach the Pharisees that his power cannot come from the same source as the demon’s power. Translate these proverbs in such a way that they will be recognized as proverbs and be meaningful in your language and culture. Alternate translation: “If a kingdom is divided against itself, it will be made desolate. Similarly, if a city or a house is divided against itself, it will not stand” +12:25 ll42 rc://*/ta/man/translate/figs-parallelism πᾶσα βασιλεία μερισθεῖσα καθ’ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ’ ἑαυτῆς οὐ σταθήσεται 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences with a word other than **and** in order to show that the second sentence is repeating the first one, not saying something additional. Alternate translation: “Every kingdom divided against itself is made desolate; indeed, every city or house divided against itself will not stand” +12:25 g9ec rc://*/ta/man/translate/figs-metonymy πᾶσα βασιλεία μερισθεῖσα καθ’ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ’ ἑαυτῆς οὐ σταθήσεται 1 Here, the words **kingdom**, **city**, and **house** represent the people who live in those places. If it would be helpful in your language, you could use equivalent expressions from your language or state the meaning plainly. Alternate translation: “People in one kingdom who are divided against each other will be made desolate, and people in one city or house who are divided against each other will not stand” +12:25 rvzh rc://*/ta/man/translate/figs-activepassive μερισθεῖσα καθ’ ἑαυτῆς -1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that attacks itself … that attacks itself” +12:25 yoav rc://*/ta/man/translate/figs-activepassive ἐρημοῦται -1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “ruins itself” or “destroys itself” +12:25 za8g rc://*/ta/man/translate/figs-metaphor οὐ σταθήσεται 1 Here, the phrase **will not stand** means that the **city or house** will not exist much longer. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will fall” or “will no longer exist” +12:26 yixz rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ’ ἑαυτὸν ἐμερίσθη 1 Jesus is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has concluded that **Satan** is not **divided against himself**, because Satan has not **been divided against himself**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “were Satan to cast out Satan, he would have been divided against himself” +12:26 i42r rc://*/ta/man/translate/figs-metonymy ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει 1 In both places, **Satan** represents people who act by the power of Satan. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Satan’s followers cast out Satan’s followers” or “those who act by Satan’s power cast out others who also act by Satan’s power” +12:26 siu2 rc://*/ta/man/translate/figs-activepassive ἐφ’ ἑαυτὸν ἐμερίσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he has attacked himself” +12:26 ah7t rc://*/ta/man/translate/figs-rquestion πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ 1 Jesus is using the question form to show that Satan’s **kingdom** will not **stand** if he is divided against himself. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “His kingdom, then, will not stand.” or “His kingdom will certainly not stand!” +12:26 ce2i rc://*/ta/man/translate/figs-metaphor σταθήσεται ἡ βασιλεία αὐτοῦ 1 Here, the word **stand** means that the **kingdom** would exist for a long time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will his kingdom continue to exist” or “will his kingdom remain” +12:27 ntcv rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν 1 Jesus is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that he does not **cast out demons by Beelzebul**, but he wants to show what would also be true if he did **cast out demons by Beelzebul**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “were I to be casting out the demons by Beelzebul, by whom would your sons be casting them out” +12:27 f00a rc://*/ta/man/translate/figs-explicit εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν 1 The implication is that the people challenging Jesus would not say that their own followers were using the power of Beelzebul, and so they should agree that he is not using that power himself. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “if I cast out the demons by Beelzebul, by whom do your sons cast them out? Since you do not believe that they cast out demons by Beelzebul, it must not be true about me, either.” +12:27 gee9 rc://*/ta/man/translate/figs-rquestion οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν? 1 Jesus is using the question form to show that the **sons** of the Pharisees must use the same power that he uses. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “your sons cast them out by that same power” or “then your sons also cast them out by Beelzebul” +12:27 x9je rc://*/ta/man/translate/figs-metaphor οἱ υἱοὶ ὑμῶν 1 Here, Jesus is speaking of the disciples of the Pharisees as if they were their **sons**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “your disciples” or “your followers” +12:27 scn6 rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, Jesus implies that the Pharisees would not say that their **sons** cast out demons by Beelzebul, and the phrase **Because of this** introduces a result based on this implied answer. If it would be helpful in your language, you could make the reason for this result more explicit. Alternate translation: “Because you would not say that they cast out demons by Beelzebul,” or “Since you would not answer that they do it by Beelzebul,” +12:27 jja2 rc://*/ta/man/translate/figs-metaphor αὐτοὶ κριταὶ ἔσονται ὑμῶν 1 Here Jesus speaks of the **sons** of the Pharisees as if they were the Pharisees’ **judges**. He means that what the **sons** proves that the Pharisees are wrong about what they have said about Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what they do proves that you are wrong” or “when they cast out demons, it shows that you have spoken falsely” +12:28 j0yv rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces a contrast with what the Pharisees have said about how Jesus casts out demons. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “On the other hand,” or “In contrast,” +12:28 zb4d rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & ἐν Πνεύματι Θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ Βασιλεία τοῦ Θεοῦ 1 Jesus speaks as if this were a hypothetical situation, but he means that it must be true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “since I cast out the demons by the Spirit of God, the kingdom of God has come upon you” +12:28 r5dg rc://*/ta/man/translate/figs-metaphor ἔφθασεν ἐφ’ ὑμᾶς ἡ Βασιλεία τοῦ Θεοῦ 1 Here Jesus speaks as if **the kingdom of God** had **come upon** the Pharisees. He means that God is making where they and Jesus are into part of his **kingdom**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “God is ruling among you” or “this region has become part of God’s kingdom” +12:29 ille rc://*/ta/man/translate/grammar-connect-words-phrases ἢ 1 Here, Jesus uses the word **Or** to introduce another explanation of the same point that he has been making. If it would be helpful in your language, you could use a different word or phrase that introduces an alternate explanation, or you could leave **Or** untranslated. Alternate translation: “In other words,” or “Think about it this way:” +12:29 t4vu rc://*/ta/man/translate/figs-parables ἢ πῶς δύναταί τις 1 To help the Pharisees understand what he has been saying, Jesus offers a brief illustration. If it would be helpful to your readers, you could indicate that explicitly. For an explanation of this parable, see the chapter introduction. Alternate translation: “Here is an illustration of what I mean: how is anyone able” +12:29 w54c rc://*/ta/man/translate/figs-rquestion ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν? 1 Jesus is using the question form to show that a **strong man** must be **tied up** before someone can **steal his possessions**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “No one is able to enter into the house of the strong man and steal his possessions if he has not first tied up the strong man.” or “It is impossible for anyone to enter into the house of the strong man and steal his possessions if he has not first bound the strong man!” +12:29 zluo rc://*/ta/man/translate/grammar-connect-exceptions πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “how, unless he has first bound the strong man, is anyone able to enter into the house of that strong man and steal his belongings” +12:29 b2et rc://*/ta/man/translate/figs-genericnoun μὴ πρῶτον δήσῃ & διαρπάσει 1 Although the term **he** in both these places is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person has not first bound … that person will plunder” +12:29 tsrk rc://*/ta/man/translate/writing-pronouns αὐτοῦ διαρπάσει 1 Here, the word **he** refers to the person who is stealing. The word **his** refers to the strong man. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the thief will plunder the strong man’s” +12:30 lvjf ὁ μὴ ὢν μετ’ ἐμοῦ κατ’ ἐμοῦ ἐστιν; καὶ ὁ μὴ συνάγων μετ’ ἐμοῦ σκορπίζει 1 Jesus is not referring to a specific individual. Rather, he is making a general statement that applies to any person or group of people. If it would be helpful in your language, you could use a form that refers to any person. Alternate translation: “Anyone who is not with me is against me, and anyone who does not gather with me scatters” or “Those who are not with me are against me, and those who do not gather with me scatter” +12:30 ivp9 rc://*/ta/man/translate/figs-idiom ὁ μὴ ὢν μετ’ ἐμοῦ 1 Here, the phrase **with me** describes people who support or are friendly to Jesus. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “The one not being my friend” or “The one not helping me” +12:30 ek1h rc://*/ta/man/translate/figs-explicit ὁ μὴ συνάγων μετ’ ἐμοῦ σκορπίζει 1 Here Jesus implies that people are either **gathering** other people to him as disciples or scattering other people away from Jesus. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the one not gathering people to be with me scatters people away from me” +12:31 sqo5 rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, the phrase **For this reason** introduces a conclusion based on what Jesus has said in [12:25–30](../12/25.md). If it would be helpful in your language, you could use a different word or phrase that introduces a conclusion. Alternate translation: “Because of all that” or “Therefore” +12:31 x5dd λέγω ὑμῖν, πᾶσα ἁμαρτία 1 Jesus uses the clause **I say to you** to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I want you to know that every sin” +12:31 t280 rc://*/ta/man/translate/grammar-connect-exceptions πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις; ἡ δὲ τοῦ Πνεύματος, βλασφημία οὐκ ἀφεθήσεται 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only sin or blasphemy that will not be forgiven men is the blasphemy of the Holy Spirit” or “most sins and blasphemies will be forgiven men, but the blasphemy of the Spirit will not be forgiven” +12:31 hy38 rc://*/ta/man/translate/figs-activepassive πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις; ἡ δὲ τοῦ Πνεύματος, βλασφημία οὐκ ἀφεθήσεται 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who does the actions, it is clear from the context that it is God. Alternate translation: “God will forgive men for every sin and blasphemy, but God will not forgive the blasphemy of the Holy Spirit” +12:31 fzao rc://*/ta/man/translate/figs-explicit πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις 1 Here Jesus is indicating that God forgives all kinds of **sin** and **blasphemy**, not that God will forgive every single **sin** or **blasphemy**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “every sin and blasphemy can be forgiven may” or “all kinds of sin and blasphemy will be forgiven men” +12:31 kqx0 rc://*/ta/man/translate/figs-abstractnouns πᾶσα ἁμαρτία καὶ βλασφημία 1 If your language does not use abstract nouns for the ideas of **sin** and **blasphemy**, you could express the same ideas in another way. Alternate translation: “all sinful and blasphemous things” or “whenever anyone sins or blasphemes, it” +12:31 igxn rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” +12:31 ezx8 rc://*/ta/man/translate/figs-possession ἡ & τοῦ Πνεύματος, βλασφημία 1 Here, Jesus is using the possessive form to describe **blasphemy** that is spoken against **the Spirit**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the blasphemy against the Spirit” or “the blasphemy spoken against the Spirit” +12:31 ho0d rc://*/ta/man/translate/figs-abstractnouns ἡ & τοῦ Πνεύματος, βλασφημία 1 If your language does not use an abstract noun for the idea of **blasphemy**, you could express the same idea in another way. Alternate translation: “whenever anyone blasphemes against the Spirit, it” +12:32 gwx2 rc://*/ta/man/translate/figs-metonymy εἴπῃ λόγον 1 Matthew is using the term **word** to mean something spoken in words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “says anything” +12:32 h79z rc://*/ta/man/translate/figs-123person τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, who am the Son of Man” +12:32 mark rc://*/ta/man/translate/figs-explicit τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. See how you translated the title in [8:20](../08/20.md). Alternate translation: “the Messiah” +12:32 z3ma rc://*/ta/man/translate/figs-activepassive ἀφεθήσεται αὐτῷ & οὐκ ἀφεθήσεται αὐτῷ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who does the actions, it is clear from the context that it is God. Alternate translation: “God will forgive him … God will not forgive him” +12:32 vnr8 rc://*/ta/man/translate/figs-gendernotations αὐτῷ -1 Although the terms **him** and **him** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that makes this clear. Alternate translation: “that person … that person” +12:32 lw5j rc://*/ta/man/translate/figs-idiom ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι 1 Here, the phrase **this age** refers to the time before God judges everyone and renews the world, and the phrase **the one coming** refers to the time after God judges everyone and renews the world. If it would be helpful in your language, you could use comparable phrases or state the meaning plainly. Alternate translation: “in this life, nor in the life to come” or “before God judges everyone, nor after God judges everyone” or “now nor ever” +12:33 bi8z rc://*/ta/man/translate/figs-exmetaphor ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν; ἐκ γὰρ τοῦ καρποῦ, τὸ δένδρον γινώσκεται 1 Here Jesus speaks of people as if they were trees that produced fruit. It makes sense to say that a tree and its fruit together are either **good** or **rotten**. It does not make sense to say that a tree is good and its fruit **rotten** or that a tree is **rotten** and its fruit **good**. That is because trees are **known** by their fruits. Similarly, people who follow God do what is right, and people who do not follow God do what is wrong. It does not make sense to say that someone who does what is right is not following God or that someone who does what is wrong is following God. Most likely, Jesus wishes to apply this figure of speech both to himself (a good tree) and to the Pharisees (bad trees). If possible, preserve the figure of speech or use simile form. Alternate translation: “Either make the tree good and its fruit good, or make the tree rotten and its fruit rotten. Similarly, either call people good and their deeds good, or call people bad and their deeds bad. For, just as a tree is known by its fruit, so people are known by their deeds” +12:33 rs37 rc://*/ta/man/translate/figs-explicit ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν 1 Here Jesus could be indicating that: (1) people should **make** consistent judgments or evaluations of both a tree and its fruit. Alternate translation: “Either consider both the tree and its fruit good, or consider both the tree and its rotten bad” (2) people can **make** a tree either **good** or **rotten** by how they care for that tree. Then, the tree will **make** fruit that fits with how people cared for that tree. Alternate translation: “Either make the tree good, and it will make its fruit good, or make the tree rotten, and it will make its fruit rotten” or “Either make the tree good, and its fruit will be good, or make the tree rotten, and its fruit will be rotten” (3) a tree produces fruit that fits with what kind of tree it is. Alternate translation: “Either a tree is good and produces good fruit, or a tree is rotten and produces rotten fruit” +12:33 kl16 rc://*/ta/man/translate/figs-genericnoun τὸ δένδρον -1 The word **tree** represents trees in general, not one particular tree. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “any tree … any tree … every tree” +12:33 ot3s rc://*/ta/man/translate/grammar-connect-logic-result γὰρ -1 Here, the word **For** introduces a reason why a **tree** and **its fruit** must either be **good** or **rotten**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “since” or “which I command because” +12:33 nx9n rc://*/ta/man/translate/figs-activepassive ἐκ & τοῦ καρποῦ, τὸ δένδρον γινώσκεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could use an indefinite subject. Alternate translation: “people know the tree by its fruit” +12:34 r1uv rc://*/ta/man/translate/figs-metaphor γεννήματα ἐχιδνῶν & ὄντες 1 Translate this metaphor as you did in [3:7](../03/07.md). Alternate translation: “You are like poisonous creatures! Being” or “You wicked people! Being” +12:34 o2xp rc://*/ta/man/translate/grammar-connect-logic-result πονηροὶ ὄντες 1 Here, the phrase **being evil** gives the reason why Jesus implies that the Pharisees cannot **say good things**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “since you are evil” +12:34 e7x3 rc://*/ta/man/translate/figs-rquestion πῶς δύνασθε ἀγαθὰ λαλεῖν 1 Jesus is using the question form to rebuke the Pharisees for failing to speak **good things**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you are certainly not able to say good things” or “you are never able to say good things!” +12:34 kywr rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why **evil** people cannot **say good things**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “That is because” or “The reason you are not able to say good things is that” +12:34 hgku rc://*/ta/man/translate/figs-metaphor ἐκ & τοῦ περισσεύματος τῆς καρδίας, τὸ στόμα λαλεῖ 1 Here Jesus speaks as if **the heart** were a container that could be full of an **abundance** of thoughts or desires. When **the heart** is full, it overflows out through **the mouth**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “whatever fills the heart comes out of the mouth” or “whatever is in the heart is what the mouth speaks” +12:34 mbh4 rc://*/ta/man/translate/figs-genericnoun τῆς καρδίας, τὸ στόμα λαλεῖ 1 The words **heart** and **mouth** represents people’s hearts and mouths in general, not one particular person’s heart and mouth. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “of their hearts people’s mouths speak” +12:34 e9bg rc://*/ta/man/translate/figs-metonymy τῆς καρδίας 1 In Matthew’s culture, **the heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by stating the meaning plainly. Alternate translation: “of the thoughts” or “of the desires” +12:34 i7c6 rc://*/ta/man/translate/figs-synecdoche τὸ στόμα λαλεῖ 1 Here, the word **mouth** represents the person as a whole, in the act of speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the person speaks” +12:35 r3uw rc://*/ta/man/translate/writing-proverbs ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά; καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά 1 Here, Jesus uses or invents a proverb in order to teach that people say and do whatever they value and think about. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “A good man brings forth good things from his good treasure. Similarly, an evil man brings forth evil things from his evil treasure” +12:35 l00m rc://*/ta/man/translate/figs-gendernotations ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ & ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ 1 Although the terms **man** and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that makes this clear. Alternate translation: “The good person from his or her good treasure … the evil person from his or her evil treasure” +12:35 utja rc://*/ta/man/translate/figs-genericnoun ὁ ἀγαθὸς ἄνθρωπος & ὁ πονηρὸς ἄνθρωπος 1 The phrases **The good man** and **the evil man** represents good and evil men in general, not two particular men. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “Every good man … every evil man” +12:35 kjwb rc://*/ta/man/translate/figs-metaphor ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά & ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά 1 Jesus is speaking of the thoughts and desires of people as if they were their **treasure** that they bring forth when they act and especially when they speak. If it would be helpful in your language, you could use a comparable metaphor or state the meaning plainly. Alternate translation: “from the good things that he values produces good things … from the evil things that he values produces evil things” or “from his good thoughts speaks good things … from his evil thoughts speaks evil things” +12:35 cgaq rc://*/ta/man/translate/figs-metonymy τοῦ ἀγαθοῦ θησαυροῦ & τοῦ πονηροῦ θησαυροῦ 1 Here, the word **treasure** could refer to: (1) a place where treasures are kept or stored. Alternate translation: “his good treasury … his evil treasury” or “his storehouse of good things … his storehouse of evil things” (2) the treasures that the person has. Alternate translation: “his good treasures … his evil treasures” +12:36 bpbn rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a development in what Jesus is saying. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Now” +12:36 i2bs λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” +12:36 bre6 rc://*/ta/man/translate/figs-explicit πᾶν ῥῆμα ἀργὸν 1 Here, the word **careless** could indicate that the **word** is: (1) unproductive or useless. In other words, the **word** does not accomplish anything. Alternate translation: “every unproductive word” or “every word with no value” (2) hurtful to others, even if the person who said it did not intend it to be hurtful. Alternate translation: “every hurtful word” or “every damaging word” +12:36 t2pj rc://*/ta/man/translate/figs-gendernotations οἱ ἄνθρωποι 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” +12:36 vhoy rc://*/ta/man/translate/figs-idiom ἀποδώσουσιν περὶ αὐτοῦ λόγον 1 Here, to **give an account** refers to giving reasons and explanations for something that one has done. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they will have to give reasons for it” or “they will have to explain it” +12:36 ay18 rc://*/ta/man/translate/figs-possession ἐν ἡμέρᾳ κρίσεως 1 Here, Jesus is using the possessive form to describe a **day** on which **judgment** will happen. If this is not clear in your language, you could express the idea in another way. Alternate translation: “on the day when God judges everyone” +12:36 ir83 rc://*/ta/man/translate/figs-abstractnouns κρίσεως 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “when people are judged” +12:37 humh rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Jesus said in the previous verse about the day of judgment. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” +12:37 a67d rc://*/ta/man/translate/figs-parallelism ἐκ & τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ 1 These two clauses use the same form to give two options. The second provides a contrasting alternative to the first. If it would be helpful to your readers, you could combine parts of the two clauses together to form a natural contrast in your language. Alternate translation: “by your words you will be justified or condemned” or “by your words either you will be justified or you will be condemned” +12:37 c8sf rc://*/ta/man/translate/figs-youcrowd τῶν λόγων σου δικαιωθήσῃ & τῶν λόγων σου καταδικασθήσῃ 1 Even though Jesus is speaking to many people, he is addressing an individual situation, so **your** and **you** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +12:37 qw5e rc://*/ta/man/translate/figs-activepassive δικαιωθήσῃ & καταδικασθήσῃ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will justify you … God will condemn you” +12:38 y3nj rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said”\n +12:38 ikg2 rc://*/ta/man/translate/figs-explicit ἀπὸ σοῦ σημεῖον ἰδεῖν 1 The implication is that the people who were challenging Jesus wanted him to do a miracle to prove that his authority came from God. Alternate translation: “to see you do a sign that shows that your authority is from God” +12:38 jpx8 rc://*/ta/man/translate/figs-yousingular σοῦ 1 Here, the word **you** is singular since the scribes and Pharisees are speaking to Jesus. +12:39 d8b9 rc://*/ta/man/translate/figs-123person γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ 1 Jesus is speaking about his audience in the third person instead of directly addressing them. If it would be helpful in your language, you could use the second person here instead. Alternate translation: “You, an evil and adulterous generation, seek a sign, but no sign will be given to you” +12:39 amqo rc://*/ta/man/translate/figs-metonymy γενεὰ πονηρὰ καὶ μοιχαλὶς & ἐπιζητεῖ & αὐτῇ 1 Here, **generation** represents the people who are part of the **generation**, which means that they are adults who are currently alive. See how you translated the similar expression in [11:16](../11/16.md). Alternate translation: “today’s people, who are evil and adulterous, seek … to them” or “Evil and adulterous people of this generation seek … to them” +12:39 a5di rc://*/ta/man/translate/figs-metaphor μοιχαλὶς 1 Here Jesus speaks of people who do not fully trust and obey God as if they were **adulterous**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “unfaithful” or “disobedient”\n +12:39 rng3 rc://*/ta/man/translate/figs-explicit σημεῖον 1 Here, just as in [12:38](../12/38.md), the implication is that the **sign** is a miracles that proves that Jesus’ authority comes from God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “a sign that shows that my authority is from God” +12:39 j21p rc://*/ta/man/translate/grammar-connect-exceptions καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου 1 If it would appear in your language that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “but the only sign that it will be given is the sign of Jonah the prophet” +12:39 c6hy rc://*/ta/man/translate/figs-activepassive σημεῖον οὐ δοθήσεται αὐτῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it could be: (1) God the Father. Alternate translation: “God will not give it a sign” (2) Jesus. Alternate translation: “I will not give it a sign” +12:39 ttlo rc://*/ta/man/translate/figs-possession τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου 1 Here, Jesus is using the possessive form to describe a **sign** that happened to **Jesus**. Jesus will describe this sign in the following verse. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the sign that Jonah the prophet experienced” or “the sign related to Jonah the prophet” +12:40 kexs rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of “the sign of Jonah” (see [12:39](../12/39.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Here is that sign:” or “Now” +12:40 hzem rc://*/ta/man/translate/figs-explicit ὥσπερ & ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας 1 Here Jesus refers to part of the story of **Jonah**. God told Jonah to preach to people in the town of Nineveh, but Jonah ran away instead. God had a **big fish** swallow Jonah, and Jonah was inside this fish for **three days and three nights**. After that, God had the fish spit Jonah out. You can read this story in [Jonah 1–2](../jon/01/01.md). If it would be helpful in your language, you could include some extra information in your translation or in a footnote. Alternate translation: “just Jonah was swallowed by a big fish and was in its belly for three days and three nights before it spit him out” +12:40 vh9i rc://*/ta/man/translate/figs-merism τρεῖς ἡμέρας καὶ τρεῖς νύκτας -1 The phrase **three days and three nights** refers to three periods of 24 hours in a row. If it would be helpful in your language, you could use a comparable expression. Alternate translation: “three straight days … three straight days” +12:40 m56i rc://*/ta/man/translate/translate-unknown τῇ κοιλίᾳ τοῦ κήτους -1 Here, the phrase **big fish** refers to any large creature that lives in the sea or ocean. Its **belly** is its stomach. If your readers would not be familiar with this type of sea creature, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the stomach of the large sea creature” or “the stomach of the sea monster” +12:40 iuv8 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man,” +12:40 lvtm rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. See how you translated the title in [8:20](../08/20.md). Alternate translation: “the Messiah” +12:40 v691 rc://*/ta/man/translate/figs-explicit ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας 1 Here Jesus implies that after the **three days and three nights** he will no longer be **in the heart of the earth**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “three days and three nights in the heart of the earth, and then he will arise” +12:40 gg65 rc://*/ta/man/translate/figs-idiom ἐν τῇ καρδίᾳ τῆς γῆς 1 Here, the phrase **the heart of the earth** refers to how people are buried deep in the ground. Jesus means that he will be in a tomb for **three days and three nights**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “deep in the ground” or “in a grave” +12:41 sn8j rc://*/ta/man/translate/grammar-connect-logic-result ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινοῦσιν αὐτήν; ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ; καὶ ἰδοὺ, πλεῖον Ἰωνᾶ ὧδε 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second half of the verse gives the reason for the result that the first half of the verse describes. Alternate translation: “The men of Nineveh repented at the preaching of Jonah, and behold, something greater than Jonah is here. So, they will rise up in the judgment with this generation and condemn it” +12:41 gnh1 rc://*/ta/man/translate/figs-gendernotations ἄνδρες 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “The inhabitants” or “The men and women” +12:41 s5tq rc://*/ta/man/translate/translate-symaction ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης 1 Here, the phrase **rise up** could mean: (1) to stand up. In this culture, people would stand up to give testimony in a legal proceeding. Alternate translation: “will stand up at the judgment to give testimony before God against this generation” (2) to resurrect. Alternate translation: “will be resurrected with this generation at the judgment” +12:41 b94i rc://*/ta/man/translate/figs-abstractnouns ἀναστήσονται ἐν τῇ κρίσει 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “will, when people are judged, rise up” +12:41 x8gm rc://*/ta/man/translate/figs-metonymy τῆς γενεᾶς ταύτης & αὐτήν 1 Translate the phrase **this generation** as you did in [12:39](../12/39.md). Alternate translation: “today’s people … them” or “the people of this generation … them” +12:41 qg29 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “see” or “listen carefully” +12:41 dbs3 rc://*/ta/man/translate/figs-explicit πλεῖον Ἰωνᾶ ὧδε 1 Here Jesus implies that the people of **this generation** have not repented, unlike the **men of Nineveh**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “something greater than Jonah is here, but you have not repented” +12:41 zb6a rc://*/ta/man/translate/figs-extrainfo πλεῖον 1 Here, the phrase **something greater** is a very general term. It could refer to the kingdom of God, Jesus himself, the ministry that Jesus begins, what Jesus calls his disciples to do, or many other things. If possible, you should use a general term that could refer to many or all of these things. See how you translated the similar phrase in [12:6](../12/06.md). Alternate translation: “an entity greater than” or “a new thing greater than”\n +12:42 ikb0 rc://*/ta/man/translate/grammar-connect-logic-result βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινεῖ αὐτήν; ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος; καὶ ἰδοὺ, πλεῖον Σολομῶνος ὧδε 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second half of the verse gives the reason for the result that the first half of the verse describes. Alternate translation: “The Queen of the South came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. So, she will stand up in the judgment with this generation and condemn it” +12:42 zwv7 rc://*/ta/man/translate/translate-names βασίλισσα νότου 1 Here, the phrase **The Queen of the South** refers to the **Queen** of the country called Sheba. Sheba was a land south of Israel. If it would be helpful in your language, you could state this more explicitly. Alternate translation: “The Queen who ruled Sheba, the country to the south,” +12:42 kku7 rc://*/ta/man/translate/translate-symaction ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης 1 Here, as in [12:41](../12/41.md), the phrase **stand up** could mean: (1) to stand on one’s feet. In this culture, people would **stand up** to give testimony in a legal proceeding. Alternate translation: “will stand up at the judgment to give testimony before God against this generation” (2) to resurrect. Alternate translation: “will be resurrected with this generation at the judgment” +12:42 z46e rc://*/ta/man/translate/figs-abstractnouns ἐγερθήσεται ἐν τῇ κρίσει 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. See how you translated the similar phrase in [12:41](../12/41.md). Alternate translation: “will, when people are judged, stand up” +12:42 zc72 rc://*/ta/man/translate/figs-metonymy τῆς γενεᾶς ταύτης & αὐτήν 1 Translate the phrase **this generation** as you did in [12:41](../12/41.md). Alternate translation: “today’s people … them” or “the people of this generation … them” +12:42 q8q8 rc://*/ta/man/translate/figs-idiom ἦλθεν ἐκ τῶν περάτων τῆς γῆς 1 Here, the phrase **the ends of the earth** describes any place that is very far away. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “she traveled a long way” or “she came from a faraway place” +12:42 l710 rc://*/ta/man/translate/figs-abstractnouns τὴν σοφίαν Σολομῶνος 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “Solomon speak wisely” +12:42 t521 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “see” or “listen carefully” +12:42 aj1x rc://*/ta/man/translate/figs-explicit πλεῖον Σολομῶνος ὧδε 1 Here Jesus implies that the people of **this generation** have not listened to wisdom, unlike the **Queen of the South**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “something greater than Solomon is here, but you have not listened” +12:42 uf5k rc://*/ta/man/translate/figs-extrainfo πλεῖον 1 Here, the phrase **something greater** is a very general term. It could refer to the kingdom of God, Jesus himself, the ministry that Jesus begins, what Jesus calls his disciples to do, or many other things. If possible, you should use a general term that could refer to many or all of these things. See how you translated the similar phrase in [12:6](../12/06.md). Alternate translation: “an entity greater than” or “a new thing greater than” +12:43 yj4w rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next topic that Jesus wants to speak about. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” +12:43 tnea rc://*/ta/man/translate/figs-parables ὅταν & τὸ ἀκάθαρτον πνεῦμα 1 To further explain what he has been saying about “this generation,” Jesus tells a short story that continues through [12:45](../12/45.md). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “here is an illustration about this generation: when the unclean spirit” +12:43 w48i rc://*/ta/man/translate/writing-participants ὅταν & τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου 1 With this clause, Jesus introduces **the unclean spirit** and **the man** as characters in his story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was an unclean spirit possessing a man. When the unclean spirit has gone out from the man” +12:43 f5jr rc://*/ta/man/translate/figs-metonymy ἀνύδρων τόπων 1 Jesus is describing the desert by reference to the lack of water there. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “a desert” or “the wilderness” +12:43 h9i2 rc://*/ta/man/translate/figs-abstractnouns ἀνάπαυσιν 1 If your language does not use an abstract noun for the idea of **rest**, you could express the same idea in another way. Alternate translation: “a place to rest” +12:43 h1pk rc://*/ta/man/translate/figs-metonymy ἀνάπαυσιν 1 Here, **rest** represents a place to live or stay, which for an **unclean spirit** would be a person to possess or control. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “a place to live” or “a home” or “a person to control” +12:44 jv4a rc://*/ta/man/translate/figs-quotesinquotes λέγει, εἰς τὸν οἶκόν μου ἐπιστρέψω ὅθεν ἐξῆλθον. καὶ ἐλθὸν 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “it says that it will return to its house from which it came out. And having come” +12:44 ty9b rc://*/ta/man/translate/figs-exmetaphor εἰς τὸν οἶκόν μου & ὅθεν ἐξῆλθον 1 Here the demon refers to the person it formerly controlled as if he were its **house**. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “to the person whom I used to control, who is like a house from which I came out” or “to the man from whom I came out” +12:44 j40t rc://*/ta/man/translate/figs-go ἐλθὸν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +12:44 s6jf rc://*/ta/man/translate/figs-exmetaphor εὑρίσκει σχολάζοντα σεσαρωμένον καὶ κεκοσμημένον 1 Here Jesus refers to the person whom the demon formerly controlled as if he were a house that was **empty**, **swept out**, and **put in order**. This means that no one is living in the house, so it is ready for someone to move in. Similarly, the person is not serving or obeying anyone, so he is ready for someone to lead or control him. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “it finds the man like an empty house, having been swept out and put in order” or “it finds that the man is not serving anybody, but he is living a good life” +12:44 cd4f rc://*/ta/man/translate/figs-activepassive σεσαρωμένον καὶ κεκοσμημένον 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “and a person has swept it out and put it in order” +12:45 ko63 rc://*/ta/man/translate/figs-go πορεύεται 1 In a context such as this, your language might say “comes” instead of **goes**. Alternate translation: “it comes” +12:45 tt9b rc://*/ta/man/translate/figs-explicit εἰσελθόντα κατοικεῖ ἐκεῖ 1 Here Jesus implies that the evil spirits **entered** the man and live in him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they having entered the man, it resides in him” +12:45 l9do rc://*/ta/man/translate/figs-exmetaphor εἰσελθόντα κατοικεῖ ἐκεῖ 1 Here Jesus continues to refer to the person whom the evil spirit formerly controlled as if he were a house. When the evil spirits control the man, it is as if they are living in him as their home. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “having entered, they reside there as if he were their home” or “having overpowered the man, they possess him” +12:45 hmr6 rc://*/ta/man/translate/figs-explicit κατοικεῖ 1 Here Jesus speaks of the evil spirit living in the man, but he implies that the **seven other spirits** also live in the man. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the spirits reside” +12:45 wint rc://*/ta/man/translate/figs-idiom γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων 1 Here, the phrase **last things** refers to situation or condition of the man after the evil spirits return. The phrase **the first things** refers to the situation or condition of the man before the first evil spirit left him. Jesus means that the man’s situation or condition is now **worse** than it was when he only had one evil spirit possessing him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that man‘s condition is now worse than it was before” or “the current situation of that man has become worse than the previous situation” +12:45 v09k rc://*/ta/man/translate/figs-metonymy τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ 1 Here, **generation** represents the people who are part of the **generation**, which means that they are adults who are currently alive. See how you translated the similar expression in [12:39](../12/39.md). Alternate translation: “today’s people who are evil” or “evil people of this generation” +12:46 kkhq rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” +12:46 i4t5 rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοὶ 1 These were Jesus' younger **brothers**. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you could use it here. +12:46 rg73 rc://*/ta/man/translate/figs-explicit ἵστήκεισαν ἔξω 1 Here Matthew implies that Jesus’ mother and brothers arrived and then stood **outside** wherever Jesus was. Since [13:1](../13/01.md) describes Jesus leaving a house, he may have been in a house while he was teaching. If it would be helpful in your language, you could make some or all of this information more explicit. Alternate translation: “had come and stood outside the house” or “had arrived outside the place where he was teaching” +12:47 rp3n rc://*/ta/man/translate/translate-textvariants 0 Some ancient manuscripts do not include this verse. However, many ancient manuscripts do include this verse. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to include the verse, as the ULT does. +12:47 qd32 rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **Now** introduces the next event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then” +12:47 vv5a rc://*/ta/man/translate/figs-quotations αὐτῷ, ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι. 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “to him that his mother and his brothers had stood outside, seeking to speak to him” +12:47 fner rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** is intended to draw the attention of Jesus and to ask him to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks someone to listen or pay attention. Alternate translation: “Listen” or “Excuse me” +12:47 chpt rc://*/ta/man/translate/figs-yousingular σου & σου & σοι 1 Here, the words **your**, **your**, and **you** are singular since this person is speaking to Jesus. +12:47 jnag rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί σου 1 Translate this phrase as you did in [12:46](../12/46.md). +12:48 jat5 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then,” +12:48 orxy rc://*/ta/man/translate/figs-hendiadys ὁ & ἀποκριθεὶς εἶπεν 1 Together the two words **answering** and **said** mean that Jesus responded to the information that the person gave him. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “he responded” +12:48 e535 rc://*/ta/man/translate/figs-rquestion τίς ἐστιν ἡ μήτηρ μου καὶ τίνες εἰσὶν οἱ ἀδελφοί μου? 1 Jesus is using the question form to teach his audience about whom he considers to be part of his family. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Since Jesus answers the question in [12:49](../12/49.md), you should not include an implied answer here. Alternate translation: “I will inform you about whom I call my mother and my brothers.” or “Let me tell you whom I love as if they were my mother or my brothers.” +12:48 rdd0 rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί μου 1 Translate **brothers** as you did in [12:46](../12/46.md). +12:49 fumh rc://*/ta/man/translate/translate-symaction ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ 1 Here Matthew describes how Jesus used **his hand** to motion toward or indicate **his disciples**. If it would be helpful in your language, you could describe a motion that indicates a specific group of people, or you could use a general phrase. Alternate translation: “having gestured with his hand toward his disciples” or “having indicated his disciples” +12:49 jnt0 rc://*/ta/man/translate/figs-explicit ἰδοὺ, ἡ μήτηρ μου 1 Here, the word **Behold** indicates that the audience should look where Jesus indicated when he **stretched out his hand**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Consider these people to be my mother” or “These are my mother” +12:49 rxe8 rc://*/ta/man/translate/figs-metaphor ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου 1 Here Jesus speaks of his **disciples** as if they were his **mother** and **brothers**. He means that he considers them to be part of his family. If it would be helpful in your language, you could use simile form or state the meaning of the metaphor more explicitly. Alternate translation: “those whom I call my mother and my brothers” or “the people I love as if they were my mother and my brothers” +12:49 qav3 rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί μου 1 Translate **brothers** as you did in [12:46](../12/46.md). +12:50 e25c rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation concerning why Jesus can call the disciples his mother and brothers. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “I say that because” +12:50 aha6 rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what my Father in the heavens desires” +12:50 mq9r rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός μου 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. +12:50 s0yb rc://*/ta/man/translate/figs-explicit ἐν οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens” +12:50 gn31 rc://*/ta/man/translate/figs-metaphor αὐτός μου ἀδελφὸς, καὶ ἀδελφὴ, καὶ μήτηρ ἐστίν 1 Here Jesus speaks of everyone who does God’s will as if they were his **brother** and **sister** and **mother**. He means that he considers them to be part of his family. Express the idea as you did in the previous verse ([12:49](../12/49.md)). Alternate translation: “I call him my brother and sister and mother” or “he is a person whom I love as if he were my brother and sister and mother” +12:50 wenb rc://*/ta/man/translate/figs-gendernotations αὐτός 1 Although the term **he** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “he or she” or “such a person” +13:intro s3lu 0 # Matthew 13 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:14-15, which are words from the Old Testament.\n\nThis chapter begins a new section. It contains some of Jesus’ parables about the kingdom of heaven.\n\n## Important Figures of Speech in this Chapter\n\n### Metonymy\n\nJesus often says the word **heaven** when he wants his hearers to think of God, who lives in heaven ([13:11](../mat/13/11.md)).\n\n### Implicit information\n\nSpeakers usually do not say things that they think their hearers already understand. When Matthew wrote that Jesus “sat beside the sea” ([Matthew 13:1](../mat/13/01.md)), he probably expected his hearers to know that Jesus was about to teach the people. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Metaphor\n\nSpeakers often use examples of things that we can see or touch to communicate abstract ideas. Jesus spoke of birds eating newly sown seed to describe how Satan keeps people from understanding Jesus’ message ([13:19](../mat/13/19.md)).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Passive voice\n\nMany sentences in this chapter tell that something happened to a person without indicating who caused the thing to happen. For example, “they were scorched” ([13:6](../mat/13/06.md)). You may have to translate the sentence so that it tells the reader who performed the action. (See: [[rc://*/ta/man/translate/figs-activepassive]])\n\n### Parables\n\nThe parables are 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 ([13:11-13](./11.md)). 13:1 vx5y rc://*/ta/man/translate/writing-newevent ἐν τῇ ἡμέρᾳ ἐκείνῃ 1 This introduces a new event that happened at some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Sometime later that same day” 13:1 cy1t rc://*/ta/man/translate/writing-background ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας, ἐκάθητο παρὰ τὴν θάλασσαν 1 Use the natural form in your language for expressing background information. Alternate translation: “Jesus went out of the house. He was sitting by the sea” 13:2 d16z rc://*/ta/man/translate/figs-activepassive συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “Large crowds gathered around him” @@ -2098,7 +2222,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 14:19 t7ei rc://*/ta/man/translate/figs-ellipsis οἱ δὲ μαθηταὶ τοῖς ὄχλοις 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful to your readers, you could supply these words from the context. Alternate translation: “and the disciples gave the loaves to the crowds” 14:20 l2h8 rc://*/ta/man/translate/figs-activepassive καὶ ἐχορτάσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your languages. Alternative translation: “until they felt satisfied” 14:21 als7 rc://*/ta/man/translate/translate-numbers ἄνδρες & πεντακισχίλιοι 1 Alternate translation: “five thousand men” -14:22 yp8l rc://*/ta/man/translate/writing-background ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς τὸ πλοῖον, καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους 1 Matthew is providing background information for the next story, about Jesus walking on the water. Use the natural form in your language for expressing background information. Alternate translation: “Jesus made the disciples get into the boat and precede him to the other side while he was sending away the crowds +14:22 yp8l rc://*/ta/man/translate/writing-background ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς τὸ πλοῖον, καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους 1 Matthew is providing background information for the next story, about Jesus walking on the water. Use the natural form in your language for expressing background information. Alternate translation: “Jesus made the disciples get into the boat and precede him to the other side while he was sending away the crowds” 14:24 vzd1 rc://*/ta/man/translate/writing-background τὸ δὲ πλοῖον ἤδη μέσον τῆς θαλάσσης ἦν βασανιζόμενον ὑπὸ τῶν κυμάτων, ἦν γὰρ ἐναντίος ὁ ἄνεμος 1 Matthew provides more information to help the reader understand the follow verses. Use the natural form in your language for expressing background information. Alternate translation: “The boat was already in the middle of the sea and was being tossed around by waves because of a strong opposing wind” 14:25 pmw8 rc://*/ta/man/translate/translate-unknown τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς 1 If it would be helpful in your language, you could state what **fourth watch** means explicitly. Alternate translation: “some time just before the sun rose” 14:26 h7df rc://*/ta/man/translate/figs-quotations λέγοντες, ὅτι φάντασμά 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “saying that he is a ghost” @@ -2110,7 +2234,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 14:34 x9nu rc://*/ta/man/translate/translate-names Γεννησαρέτ 1 **Gennesaret** is a small town on the northwest shore of the Sea of Galilee. 14:35 xd7c rc://*/ta/man/translate/figs-hyperbole πάντας 1 Here, **all** does not mean every single person, but it means many people who were sick. If it would be helpful in your language, you could use an equivalent expression from your language to express this. Alternate translation: “many of” 14:36 mw8n rc://*/ta/man/translate/figs-activepassive διεσώθησαν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Matthew implies that “Jesus” did it. Alternate translation, preceded by a comma: “Jesus healed them” -15:intro i9a5 0 # Matthew 15 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 15:8-9, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The “traditions of the elders”\n\nThe “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: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Jews and Gentiles\n\nThe Jews of Jesus’ 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.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Sheep\n\nThe Bible often speaks of people as if they were sheep because sheep require someone to take care of them. This is because they do not see well and they often go to where predatory animals can easily kill and eat them . (See: [[rc://*/ta/man/translate/figs-metaphor]]) +15:intro i9a5 0 # Matthew 15 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 15:8-9, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The “traditions of the elders”\n\nThe “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: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Jews and Gentiles\n\nThe Jews of Jesus’ 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.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Sheep\n\nThe Bible often speaks of people as if they were sheep because sheep require someone to take care of them. This is because they do not see well and they often go to where predatory animals can easily kill and eat them. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:1 q6af rc://*/ta/man/translate/writing-newevent τότε 1 Jesus is using the word translated **Then** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. 15:2 j1b8 rc://*/ta/man/translate/figs-rquestion διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων? 1 The Pharisees are using the question form to challenge Jesus about why his disciples are not following the traditions of the elders. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Your disciples certainly violate the traditions of the elders!” 15:2 yn6l rc://*/ta/man/translate/translate-unknown τὴν παράδοσιν τῶν πρεσβυτέρων 1 Here, **the traditions of the elders** is not referring to the law of Moses, but to man-made laws. Your language and culture may have a term for this that you can use in your translation. Alternate translation: “traditional teachings which previous leaders created” @@ -2674,7 +2798,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:10 q59s rc://*/ta/man/translate/grammar-connect-logic-result μηδὲ κληθῆτε Καθηγηταί; ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς, ὁ Χριστός 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “since your teacher is one, the Christ, you should not be called ‘teacher’” 23:10 b8ua rc://*/ta/man/translate/figs-activepassive μηδὲ κληθῆτε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you should not have people call you” 23:10 lp5f rc://*/ta/man/translate/figs-123person καθηγητὴς ὑμῶν ἐστιν εἷς, ὁ Χριστός 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “I, the Messiah, am your only teacher” -23:11 d62b rc://*/ta/man/translate/figs-nominaladj ὁ & μείζων 1 Jesus is using the adjective **greatest** as a noun to mean the greatest person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the greatest person” +23:11 d62b rc://*/ta/man/translate/figs-nominaladj ὁ & μείζων 1 Jesus is using the adjective **greatest** as a noun to mean the greatest person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the greatest person” 23:11 d9xw rc://*/ta/man/translate/figs-you ὑμῶν 1 Here, **you** is plural and refers to Jesus’ followers, so use the plural form of “you” if your language marks that distinction. 23:12 e81r rc://*/ta/man/translate/figs-activepassive ταπεινωθήσεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who will do the action, Jesus implies that God will do it. Alternate translation: “God will humble him” 23:12 uz88 rc://*/ta/man/translate/figs-activepassive ὑψωθήσεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who will do the action, Jesus implies that God will do it. Alternate translation: “God will exalt him” @@ -2721,7 +2845,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:30 kkf2 rc://*/ta/man/translate/figs-metaphor τῶν πατέρων ἡμῶν 1 Jesus is using the term **fathers** to mean “ancestors.” If your readers would misunderstand this, you could state the meaning plainly. Alternate translation: “our ancestors” 23:30 x99m rc://*/ta/man/translate/figs-metonymy τῷ αἵματι 1 Jesus is using the word **blood ** to mean “death” by association. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “the death” 23:31 l7rl rc://*/ta/man/translate/figs-metaphor υἱοί ἐστε τῶν φονευσάντων 1 Jesus may be using the term **sons** to mean descendants. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “you are the descendants of the ones having killed” or see next note for another possibility. -23:31 eale rc://*/ta/man/translate/figs-idiom υἱοί ἐστε τῶν φονευσάντων 1 Jesus may also be using the expression **sons of** to describe people who share the qualities of something. He would be saying that the scribes and Pharisees share the quality of resistance to God that led their ancestors to kill the prophets. If your readers would misunderstand this, you could state the meaning plainly. Alternate translation: “you are resistant to God just like your ancestors, who killed” +23:31 eale rc://*/ta/man/translate/figs-idiom υἱοί ἐστε τῶν φονευσάντων 1 Jesus may also be using the expression **sons of** to describe people who share the qualities of something. He would be saying that the scribes and Pharisees share the quality of resistance to God that led their ancestors to kill the prophets. If your readers would misunderstand this, you could state the meaning plainly. Alternate translation: “you are resistant to God just like your ancestors, who killed” 23:32 bpz8 rc://*/ta/man/translate/figs-metaphor καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν 1 Jesus is speaking as if he wants the scribes and Pharisees literally to **fill up** a **measure** of a certain amount. This represents them completing the wicked behavior that their ancestors began when they killed the prophets. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “Now you finish the sins your ancestors began when they killed the prophets” 23:32 hmsh rc://*/ta/man/translate/figs-explicit καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν 1 The implication is that the scribes and Pharisees would **fill up the measure** of their **fathers** by killing the greatest prophet of all, the Messiah. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “Now, by killing the Messiah, finish the sins your ancestors began when they killed the prophets” 23:32 vhes rc://*/ta/man/translate/figs-irony ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν 1 Even though Jesus is using an imperative form, he does not actually want the Pharisees to **fill up the measure** of their **fathers** by killing him, the Messiah. If they did that, they would not be obeying a command from him. Instead, Jesus is using a figure of speech in which he says the opposite of what he means. He does that in order to warn the scribes and Pharisees about where their attitude and behavior will lead if they do not change those things. If it would be clearer in your language, you could express this meaning plainly. Alternate translation: “You should be very concerned, because if you do not stop resisting God, you will finish the sins of your ancestors by killing the Messiah” @@ -2762,7 +2886,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:7 ygf2 rc://*/ta/man/translate/figs-parallelism ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 These two phrases mean basically the same thing. Jesus is likely using repetition for emphasis. If it would be helpful in your language, you could combine these two phrases into one phrase. Alternate translation: “Different groups of people will attack each other” 24:7 xuow rc://*/ta/man/translate/figs-metonymy ἐγερθήσεται & ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 Here, **nation** and **kingdom** represent the people who live within them. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “the people of one nation will rise up against the people of another nation, and the people of one kingdom against the people of another kingdom” 24:7 tc4y rc://*/ta/man/translate/figs-genericnoun ἐγερθήσεται & ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 The word **kingdom** represents kingdoms in general, not one particular kingdom. The word **nation** represents nations in general, not one particular nation. Alternate translation: “some nations will attack other nations, and some kingdoms will attack other kingdoms” -24:7 fmy4 rc://*/ta/man/translate/figs-idiom ἐγερθήσεται & ἐπὶ 1 The phrase **rise against** is an idiom that means to attack. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “will attack” +24:7 fmy4 rc://*/ta/man/translate/figs-idiom ἐγερθήσεται & ἐπὶ 1 The phrase **rise against** is an idiom that means to attack. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “will attack” 24:7 xo7r rc://*/ta/man/translate/figs-ellipsis βασιλεία ἐπὶ βασιλείαν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “kingdom will rise up against kingdom” 24:8 cnrt rc://*/ta/man/translate/figs-explicit πάντα δὲ ταῦτα 1 Here, **all these things** refers to the things that Jesus has said will happen. If it would be helpful in your language, you could express that explicitly. Alternate translation: “These things that I have just described” 24:8 q4gl rc://*/ta/man/translate/figs-metaphor ἀρχὴ ὠδίνων 1 Jesus uses the image of **birth pains** to indicate that in the same way that the pain of childbirth is eventually replaced by joy when the child is born, so the suffering that is experienced by true believers will eventually be replaced by joy when Christ returns. Because childbirth occurs in all cultures, you may wish to retain this metaphor in your translation. You could express it as a simile if your language would not say directly that **these things** are **birth pangs**. Alternate translation: “These events will be like the first pains a woman suffers when she is about to give birth to a child” @@ -2845,7 +2969,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:43 ak6a rc://*/ta/man/translate/figs-parables ἐκεῖνο δὲ γινώσκετε, 1 To help his disciples understand his message, Jesus tells a story. He explains its meaning in the next verse. If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: “Let me tell you a story to help you understand this:” 24:43 ki5s rc://*/ta/man/translate/figs-idiom ποίᾳ φυλακῇ 1 Here, **watch of night** is an idiom that means a certain time during the night, referring to how some would take turns keeping “watch” for a certain length of time to protect others who were asleep. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “at what time during the night” 24:43 lg7i rc://*/ta/man/translate/figs-activepassive οὐκ ἂν εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who would do the action, Jesus implies that the thief would do it. Alternate translation: “would not have allowed the thief to break into his house” -24:44 gd17 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the Son of Man, +24:44 gd17 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the Son of Man,” 24:44 tub2 rc://*/ta/man/translate/figs-parables διὰ τοῦτο καὶ, ὑμεῖς γίνεσθε ἕτοιμοι 1 Here, Jesus is explaining the meaning of his parable. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “In the same way that the owner of the house prepares in case a thief comes, so you should also be ready” 24:44 ess8 rc://*/ta/man/translate/figs-idiom ᾗ & ὥρᾳ 1 Jesus is using the term **hour** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at a time” 24:45 f92d rc://*/ta/man/translate/figs-rquestion τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ, τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ 1 Jesus is using the question form to challenge his disciples and to make them think. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Certainly a faithful servant is the one whom his master appoints over his house in order to give them food at the proper time!” @@ -2857,7 +2981,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:50 ss9h rc://*/ta/man/translate/figs-idiom ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει 1 Jesus is using the terms **day** and **hour** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. If you do that, you may wish to combine the phrases. Alternate translation: “at a time that he does not expect, yes, at an time that he does not know” or “at a time that he is not expecting at all” 24:51 jj2z rc://*/ta/man/translate/figs-idiom διχοτομήσει αὐτὸν 1 Here, **cut him in pieces** is an idiom that means to punish someone severely. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “he will punish him severely” 24:51 rwd5 rc://*/ta/man/translate/translate-symaction ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων 1 See how you translated this in [8:12](../08/12.md). -25:intro qe8a 0 # Matthew 25 General Notes\n\n## Structure and formatting\n\nThis chapter continues the teaching of the previous chapter.\n\n## Special concepts in this chapter\n\n### The parable of the ten virgins\n\nJesus told the parable of the ten virgins in [25:1–13](../25/01.md) 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 appointed time, the bridegroom would go to his bride’s house and she would be waiting for him there. The wedding ceremony would take place, and then the man and his bride would travel to his home, where there would be a feast. In this parable, the bridegroom represents Jesus, the five foolish virgins represent false believers in Jesus who do not prepare for Jesus’ return, and the five wise virgins represent true Christians who are ready for Jesus to come back at the end of the world. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the talents\n\nJesus told the parable of the talents in [25:14–30](../25/14.md) to teach that true Christians use the blessings that God gives them in order to live fruitful lives that glorify him. Jesus’ hearers could understand the parable because they knew about investing money and the relationship between masters and slaves. In this parable, the master represents Jesus, the “talents” (a form of money) represent blessings from God, the two good slaves represent true Christians who faithfully use the blessings that God gives them, and the wicked slave represents false believers in Jesus. \n\nA talent was a unit of weight that, when used for precious metals, was also a unit of money. One talent weighed nearly 30 kilograms or over 60 pounds. One silver talent was the equivalent of over 16 years’ wages for a laborer. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. See the suggestions at each occurrence of the word “talent” in this chapter. (See: [[rc://*/ta/man/translate/figs-parables]] and rc://*/ta/man/translate/translate-bmoney]]) +25:intro qe8a 0 # Matthew 25 General Notes\n\n## Structure and formatting\n\nThis chapter continues the teaching of the previous chapter.\n\n## Special concepts in this chapter\n\n### The parable of the ten virgins\n\nJesus told the parable of the ten virgins in [25:1–13](../25/01.md) 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 appointed time, the bridegroom would go to his bride’s house and she would be waiting for him there. The wedding ceremony would take place, and then the man and his bride would travel to his home, where there would be a feast. In this parable, the bridegroom represents Jesus, the five foolish virgins represent false believers in Jesus who do not prepare for Jesus’ return, and the five wise virgins represent true Christians who are ready for Jesus to come back at the end of the world. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the talents\n\nJesus told the parable of the talents in [25:14–30](../25/14.md) to teach that true Christians use the blessings that God gives them in order to live fruitful lives that glorify him. Jesus’ hearers could understand the parable because they knew about investing money and the relationship between masters and slaves. In this parable, the master represents Jesus, the “talents” (a form of money) represent blessings from God, the two good slaves represent true Christians who faithfully use the blessings that God gives them, and the wicked slave represents false believers in Jesus.\n\nA talent was a unit of weight that, when used for precious metals, was also a unit of money. One talent weighed nearly 30 kilograms or over 60 pounds. One silver talent was the equivalent of over 16 years’ wages for a laborer. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. See the suggestions at each occurrence of the word “talent” in this chapter. (See: [[rc://*/ta/man/translate/figs-parables]] and rc://*/ta/man/translate/translate-bmoney]]) 25:1 em28 rc://*/ta/man/translate/figs-explicit τότε 1 Here, **Then** refers to the time in the future when Jesus will return to the world. He called this time “the coming of the Son of Man” in [24:37](../24/37.md) and the “day your Lord is coming” in [24:42](../24/42.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “At the time I return to the world” 25:1 zfdl rc://*/ta/man/translate/figs-parables ὁμοιωθήσεται ἡ Βασιλεία τῶν Οὐρανῶν δέκα παρθένοις 1 In [25:1–13](../25/01.md), Jesus is explaining about **the kingdom of the heavens** by telling a brief story that provides an illustration. See the discussion of this parable in the General Notes for this chapter. 25:1 pg5i rc://*/ta/man/translate/figs-metonymy ἡ Βασιλεία τῶν Οὐρανῶν 1 See how you translated this phrase in [3:2](../03/02.md). @@ -2866,7 +2990,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:2 c8nf rc://*/ta/man/translate/writing-pronouns πέντε & ἐξ αὐτῶν 1 Here, **them** refers to the “virgins” mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “five of the virgins” 25:2 ena4 rc://*/ta/man/translate/figs-ellipsis πέντε φρόνιμοι 1 Jesus is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the previous clause. Alternate translation: “five were wise” 25:3 b37a rc://*/ta/man/translate/figs-explicit μεθ’ ἑαυτῶν ἔλαιον 1 Jesus’ hearers would have understood that the **oil** was used to keep the **lamps** lit. If it would be helpful in your language, you could state this explicitly. Alternate translation: “oil with themselves to keep their lamps lit” -25:5 qf4b rc://*/ta/man/translate/writing-pronouns ἐνύσταξαν πᾶσαι 1 Here, **they** refers to the ten virgins mentioned in [25:1](../25/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “all ten virgins became sleepy” +25:5 qf4b rc://*/ta/man/translate/writing-pronouns ἐνύσταξαν πᾶσαι 1 Here, **they** refers to the ten virgins mentioned in [25:1](../25/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “all ten virgins became sleepy” 25:5 pvh4 rc://*/ta/man/translate/grammar-connect-time-sequential ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον 1 The word **and** indicates that the event in the previous phrase happened before the event in the next phrase. If it would be helpful to your readers, you could show this relationship by using a fuller phrase. Alternate translation: “they all became sleepy and then began to sleep” 25:6 ufp2 κραυγὴ γέγονεν 1 Alternate translation: “someone cried” 25:6 o62h rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 The person speaking uses the term **Behold** here to get the ten virgins to focus their attention on what he is about to say. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Listen” @@ -2884,7 +3008,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:10 jej8 rc://*/ta/man/translate/figs-ellipsis ἀγοράσαι 1 Jesus is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply the missing word from the context. Alternate translation: “to buy more oil” 25:10 t229 rc://*/ta/man/translate/figs-explicit αἱ ἕτοιμοι 1 Here, **the prepared ones** refers to the five wise virgins who had enough oil for their lamps. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the wise virgins who had prepared” 25:10 g29i rc://*/ta/man/translate/figs-activepassive ἐκλείσθη ἡ θύρα 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the servants shut the door” -25:11 ys4h rc://*/ta/man/translate/figs-pastforfuture ἔρχονται 1 To call attention to a development in the story, Jesus uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came” +25:11 ys4h rc://*/ta/man/translate/figs-pastforfuture ἔρχονται 1 To call attention to a development in the story, Jesus uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came” 25:11 gbdp rc://*/ta/man/translate/figs-quotesinquotes λέγουσαι, κύριε, κύριε, ἄνοιξον ἡμῖν! 1 If your language would not use a direct quotation inside of a direct quotation, you could translate the second direct quotation as an indirect quotation. Alternate translation: “saying that the master should open for them” 25:11 ouya rc://*/ta/man/translate/figs-imperative ἄνοιξον ἡμῖν 1 Here, **open** is an imperative, but since the **virgins** cannot command the **master** to do this, you could translate this phrase as polite request. Alternate translation: “please open for us” 25:11 e5pz rc://*/ta/man/translate/figs-explicit ἄνοιξον ἡμῖν 1 Here **the other virgins** are implying that they want the door opened for them so they can enter the wedding feast. If it would be helpful in your language, you could state this explicitly. Alternate translation: “open the door for us so we can come inside” @@ -2927,7 +3051,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:28 cq5b rc://*/ta/man/translate/figs-quotesinquotes ἄρατε οὖν ἀπ’ αὐτοῦ τὸ τάλαντον, καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα 1 This verse continues a direct quotation within a direct quotation that began in the previous verse. If your language would not use a direct quotation inside of a direct quotation, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Therefore, the master commanded that his other slaves take away the talent from him and give it to the one having the ten talents” 25:28 paw8 rc://*/ta/man/translate/figs-explicit ἄρατε & ἀπ’ αὐτοῦ τὸ τάλαντον 1 The master says this command to other servants. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you other servants take away the talent from him” 25:29 e5py rc://*/ta/man/translate/figs-explicit τῷ & ἔχοντι παντὶ 1 The master implies that **everyone having** are those servants who use what has been given to them faithfully to earn more money. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to everyone who uses the money wisely that I have given him” -25:29 r7lv rc://*/ta/man/translate/figs-activepassive δοθήσεται 1 If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “I will give it” +25:29 r7lv rc://*/ta/man/translate/figs-activepassive δοθήσεται 1 If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “I will give it” 25:29 xv1l rc://*/ta/man/translate/writing-pronouns δοθήσεται καὶ περισσευθήσεται 1 Both occurrences of **it** here refer to more of what the master has already given to his servants. If it would be helpful in your language, you could state this explicitly. Alternate translation: “more of what he has will be given and what he has will abound” 25:29 b93i rc://*/ta/man/translate/figs-genericnoun τοῦ & μὴ ἔχοντος, καὶ ὃ ἔχει ἀρθήσεται ἀπ’ αὐτοῦ 1 The master is speaking of a group of people in general, not of one particular person. If it would be helpful in your language, you could use a different expression. Alternate translation: “from the people not having, even what they have will be taken away from them” 25:29 pcr5 rc://*/ta/man/translate/figs-explicit τοῦ & μὴ ἔχοντος 1 The master implies that **the one not having** is any slave who does not use what he has been given faithfully to earn more money. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from the one who does not use the money wisely that I have given him” @@ -2958,7 +3082,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:34 cdi8 ἀπὸ καταβολῆς κόσμου 1 Alternate translation: “since he first created the world” 25:35 bd6m rc://*/ta/man/translate/figs-quotesinquotes ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με 1 This verse is a direct quotation within a direct quotation that began in the previous verse and continues until the end of [25:36](../25/36.md). If your language would not use a direct quotation inside of a direct quotation, you could translate the second direct quotation as an indirect quotation. Alternate translation: “For he was hungry, and they gave him to eat; he was thirsty, and they gave him to drink; he was a stranger, and they invited him in” 25:35 wchh rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that what follows is the reason why righteous people inherit the kingdom, as stated in the previous verse. Use the most natural way in your language to indicate a reason. Alternate translation: “Inherit the kingdom because” -25:35 f9zg rc://*/ta/man/translate/figs-ellipsis ἐδώκατέ μοι φαγεῖν & ἐποτίσατέ με & συνηγάγετέ με 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be clearer in your language, you could supply these words from the context. Alternate translation: “you gave me food to eat … you gave me something to drink … you invited me into your homes” +25:35 f9zg rc://*/ta/man/translate/figs-ellipsis ἐδώκατέ μοι φαγεῖν & ἐποτίσατέ με & συνηγάγετέ με 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be clearer in your language, you could supply these words from the context. Alternate translation: “you gave me food to eat … you gave me something to drink … you invited me into your homes” 25:36 ur3i rc://*/ta/man/translate/figs-quotesinquotes γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με 1 This verse is a direct quotation within a direct quotation that began in [25:34](../25/34.md) and continues until the end of this verse. If your language would not use a direct quotation inside of a direct quotation, you could translate the second direct quotation as an indirect quotation. Alternate translation: “he was naked, and they clothed him; he was sick, and they cared for him; he was in prison, and they came to him” 25:37 pdp4 rc://*/ta/man/translate/figs-quotesinquotes λέγοντες, Κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν 1 A direct quotation within a direct quotation begins here and continues until the end of [25:39](../25/39.md). If your language would not use a direct quotation inside of a direct quotation, you could translate the second direct quotation as an indirect quotation. Alternate translation: “asking their master when they saw him hungry and fed him or thirsty and gave him to drink” 25:37 yh3p rc://*/ta/man/translate/figs-ellipsis διψῶντα καὶ ἐποτίσαμεν 1 The **righteous ones** are leaving out some of the words that a sentence would need in many languages to be complete. If it would be clearer in your language, you could supply these words from the previous clause and from the similar phrase in [25:35](../25/35.md). Alternate translation: “when did we see you thirsty and give you something to drink” @@ -2997,7 +3121,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:46 kq5b rc://*/ta/man/translate/figs-ellipsis εἰς ζωὴν αἰώνιον 1 Jesus is leaving out some of the words that in many languages a clause would need in order to be complete. You can supply these words from the previous clause if it would be clearer in your language. Alternate translation: “will go into eternal life” 26:intro mtq8 0 # Matthew 26 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [26:31](../26/31.md), which is quoted from the Old Testament.\n\n## Special concepts in this chapter\n\n### Sheep\n\nSheep are a common image used in Scripture to refer to the people of Israel. In [26:31](../26/31.md), however, Jesus uses the words “the sheep” to refer to his disciples and to say that they would run away when he was arrested.\n\n### Passover\n\nThe Passover festival was when the Jews celebrated the day God killed the firstborn sons of the Egyptians but “passed over” the Israelites and let them live.\n\n### The meaning of the “body” and “blood” of Jesus\n\n[26:26–28](./26.md) describes Jesus’ last meal with his followers. During this meal, Jesus said of the bread, “This is my body,” and of the wine, “This is my blood of the covenant, that is being poured out for many.” As Jesus instructed, Christian churches around the world re-enact this meal regularly, calling it “the Lord’s Supper,” the “Eucharist”, or “Holy Communion.” But they have different understandings of what Jesus meant by these sayings. Some churches believe that Jesus was speaking figuratively and that he meant that the bread and wine represented his body and blood. Other churches believe that he was speaking literally and that the actual body and blood of Jesus are really present in the bread and wine of this ceremony. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n## Other possible translation difficulties in this chapter\n\n### Judas’ kiss for Jesus\n\n[26:49](../mat/26/49.md) describes how Judas kissed Jesus so the soldiers would know whom to arrest. In this culture, when men greeted other men who were family or friends, they would **kiss** them on one cheek or on both cheeks. If your readers would find it embarrassing if you said that one man would kiss another man, you could explain the purpose of the gesture, or you could translate the expression in a more general way. You might say, for example, that Judas “kissed Jesus on the cheek as a greeting” or that Judas “gave Jesus a friendly greeting.” (See: [[rc://*/ta/man/translate/translate-symaction]])\n\n### “I am able to destroy the temple of God”\n\nTwo men accused Jesus of saying that he could destroy the temple in Jerusalem and then rebuild it “in three days” ([26:61](../26/61.md)). 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](../jhn/02/19.md)). 26:1 i35c rc://*/ta/man/translate/writing-newevent καὶ ἐγένετο ὅτε 1 See how you translated this phrase in [11:1](../11/01.md). -26:1 z15a rc://*/ta/man/translate/figs-ellipsis πάντας τοὺς λόγους τούτους 1 Matthew is leaving out a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “speaking all these words” +26:1 z15a rc://*/ta/man/translate/figs-ellipsis πάντας τοὺς λόγους τούτους 1 Matthew is leaving out a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “speaking all these words” 26:1 xiv4 rc://*/ta/man/translate/figs-explicit πάντας τοὺς λόγους τούτους 1 Here, **these words** refers to everything that Jesus taught in [24:3](../24/03.md)–[25:46](../25/46.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “all these teachings about what would happen in the future” or “all these teachings about his return to earth and the final judgment” 26:2 eyoq rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as in the UST. 26:2 g4lh rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “someone will hand over the Son of Man to other people, who will crucify him” @@ -3251,7 +3375,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:10 vs3z rc://*/ta/man/translate/figs-explicit ἔδωκαν αὐτὰ εἰς 1 This phrase means that the people bought **the field** with the pieces of silver. If it would be helpful in your language, you could state this explicitly. Alternate translation: “with it they bought” 27:10 dufx rc://*/ta/man/translate/figs-possession τὸν Ἀγρὸν τοῦ Κεραμέως 1 See how you translated this phrase in [27:7](../27/07.md). 27:11 pjc5 δὲ 1 **Now** here indicates that what follows is the continuation of the story of Jesus’ trial before Pilate, which began in [27:2](../27/02.md). If your language has a way of continuing a story after a break from the main story line, you could use it here. -27:11 a2e7 rc://*/ta/man/translate/figs-activepassive ὁ & Ἰησοῦς ἐστάθη 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “someone made Jesus stand” +27:11 a2e7 rc://*/ta/man/translate/figs-activepassive ὁ & Ἰησοῦς ἐστάθη 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “someone made Jesus stand” 27:11 a6cm rc://*/ta/man/translate/figs-idiom σὺ λέγεις 1 **You say so** is an idiom. Jesus is using it to acknowledge that what Pilate has said is true. If it would be helpful in your language, you could use an equivalent idiom or use plain language. See how you translated the similar phrase in [26:25](../26/25.md). Alternate translation: “Yes, it is as you say” 27:12 vl3a rc://*/ta/man/translate/figs-activepassive ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ τῶν πρεσβυτέρων 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “when the chief priests and the elders accused him” 27:13 e3td rc://*/ta/man/translate/figs-pastforfuture λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “said” @@ -3324,7 +3448,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:36 o9ed rc://*/ta/man/translate/figs-explicit ἐτήρουν αὐτὸν ἐκεῖ 1 Matthew implies that the soldiers **kept guard over** Jesus to prevent anyone from rescuing him. If it would be helpful in your language, you could state this explicitly. Alternate translation: “they kept guard over him there to prevent people from rescuing him” 27:37 j4s4 rc://*/ta/man/translate/figs-metonymy τὴν αἰτίαν αὐτοῦ 1 Here, **the charge** refers to the written explanation of the crime Jesus was accused of committing. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a written explanation of the crime they were accusing him of doing” 27:37 an2w rc://*/ta/man/translate/figs-activepassive γεγραμμένην 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “which someone had written” -27:38 ms2d rc://*/ta/man/translate/figs-pastforfuture σταυροῦνται 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were crucified” +27:38 ms2d rc://*/ta/man/translate/figs-pastforfuture σταυροῦνται 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were crucified” 27:38 zq4b rc://*/ta/man/translate/figs-activepassive τότε σταυροῦνται σὺν αὐτῷ δύο λῃσταί 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then the soldiers crucified two robbers with him” 27:38 ci6g εἷς ἐκ δεξιῶν, καὶ εἷς ἐξ εὐωνύμων 1 Alternate translation: “one robber on his right side and one robber on his left side” or “one on a cross on the right side of him and one on a cross on the left side of him” 27:39 d4fm rc://*/ta/man/translate/translate-symaction κινοῦντες τὰς κεφαλὰς αὐτῶν 1 The people’s action of **shaking their heads** at Jesus showed that they felt disdain for him and that they disapproved of him. If it would be helpful in your language, you could use a gesture with a similar meaning in your culture, or express the meaning plainly. Alternate translation: “showing disdain for him by shaking their heads” @@ -3333,7 +3457,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:40 b5lw rc://*/ta/man/translate/guidelines-sonofgodprinciples υἱὸς & τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus. 27:42 ff4d rc://*/ta/man/translate/figs-irony ἄλλους ἔσωσεν 1 Here, the Jewish leaders are using irony. They do not really believe that Jesus **saved** other people. If it would be helpful in your language, you could expressing the meaning plainly. Alternate translation: “He supposedly saved other people” 27:42 wu7u rc://*/ta/man/translate/figs-explicit ἄλλους ἔσωσεν 1 In context, the Jewish leaders are implicitly referring to how Jesus **saved others** by healing their diseases, releasing them from demon-possession, and saving them from other physical problems. They did not think that Jesus saved them from sin or divine judgment. If it would be helpful in your language, you could state that explicitly. Alternate translation: “He supposedly saved other people by doing miracles for them” -27:42 j6l7 rc://*/ta/man/translate/figs-irony Βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω 1 Here, the Jewish leaders are using irony. They do not really believe that Jesus is **the King of Israel**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “He calls himself the King of Israel. So let him come down” or “If he really is the King of Israel, let him come down” +27:42 j6l7 rc://*/ta/man/translate/figs-irony Βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω 1 Here, the Jewish leaders are using irony. They do not really believe that Jesus is **the King of Israel**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “He calls himself the King of Israel. So let him come down” or “If he really is the King of Israel, let him come down” 27:42 vmdc rc://*/ta/man/translate/grammar-connect-condition-hypothetical Βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, καὶ πιστεύσομεν ἐπ’ αὐτόν 1 The Jewish leaders are suggesting a hypothetical situation since they do not believe that Jesus actually has the power to **come down from the cross**. Use whatever form in your language would be most natural to communicate this. Alternate translation: “Suppose he really is the King of Israel. Then let him come down now from the cross, and we will believe that he is the King of Israel” 27:43 zy1h rc://*/ta/man/translate/figs-irony πέποιθεν ἐπὶ τὸν Θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν 1 Here, the Jewish leaders are using irony. They do not really believe that Jesus **has trusted in God**, that God would **rescue him**, or that God **wants him**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “He claims to trust in God. So let God rescue him now, if he even wants him” or “If he really trusts in God and God really wants him, then let God rescue him now” 27:43 cl97 rc://*/ta/man/translate/figs-quotesinquotes εἶπεν γὰρ, ὅτι Θεοῦ εἰμι Υἱός. 1 If the direct quotation inside a direct quotation would not be used in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “For he said that he is the Son of God.” @@ -3392,7 +3516,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:64 b8n2 rc://*/ta/man/translate/figs-activepassive ἀσφαλισθῆναι τὸν τάφον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “your soldiers to make the tomb secure” 27:64 hbh8 rc://*/ta/man/translate/translate-ordinal τῆς τρίτης ἡμέρας 1 If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “day three” 27:64 pwc8 rc://*/ta/man/translate/figs-go ἐλθόντες 1 Your language may say “gone” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone” -27:64 jgqs rc://*/ta/man/translate/figs-explicit ἐλθόντες 1 The Jewish leaders imply here that Jesus’ **disciples** might **come** to the tomb in which Jesus was buried. If it would be helpful in your language, you could state this explicitly. Alternate translation: “having come to Jesus’ tomb” +27:64 jgqs rc://*/ta/man/translate/figs-explicit ἐλθόντες 1 The Jewish leaders imply here that Jesus’ **disciples** might **come** to the tomb in which Jesus was buried. If it would be helpful in your language, you could state this explicitly. Alternate translation: “having come to Jesus’ tomb” 27:64 t78s rc://*/ta/man/translate/figs-quotesinquotes εἴπωσιν τῷ λαῷ, ἠγέρθη ἀπὸ τῶν νεκρῶν; καὶ 1 If the direct quotation inside a direct quotation would not be used in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “might say to the people that he has been raised up from the dead, and” 27:64 km0j rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 See how you translated **raised up** in the previous verse. 27:64 c7bf rc://*/ta/man/translate/figs-idiom ἀπὸ τῶν νεκρῶν 1 Here, the phrase translated **the dead ones** refers to **dead** people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “from the place where dead people are” @@ -3418,7 +3542,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:4 b1ic rc://*/ta/man/translate/figs-simile ἐγενήθησαν ὡς νεκροί 1 Matthew compares **the guards** to **dead men** because **dead men** lie on the ground and do no move. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “fell to the ground and lay still” 28:5 q8dd rc://*/ta/man/translate/figs-explicit ταῖς γυναιξίν 1 Here, **the women** refers to Mary Magdalene and the other Mary mentioned in [28:1](../28/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “to Mary Magdalene and the other Mary” 28:5 tbd8 rc://*/ta/man/translate/figs-activepassive τὸν ἐσταυρωμένον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom people have crucified” -28:6 jwc5 rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 See how you translated this phrase in [27:64](../27/64.md). +28:6 jwc5 rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 See how you translated this phrase in [27:64](../27/64.md). 28:7 r0p2 rc://*/ta/man/translate/figs-declarative ταχὺ πορευθεῖσαι 1 Here the angel is using a statement to give a command. If it would be helpful in your language, you could translate this as a command, as in the UST. 28:7 sp2a rc://*/ta/man/translate/figs-quotesinquotes εἴπατε τοῖς μαθηταῖς αὐτοῦ, ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν; καὶ ἰδοὺ, προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν; ἐκεῖ αὐτὸν ὄψεσθε. 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “tell his disciples that he has been raised up from the dead ones. And behold, he is going ahead of you to Galilee. There you will see him” 28:7 r5cw rc://*/ta/man/translate/figs-idiom ἠγέρθη ἀπὸ τῶν νεκρῶν 1 See how you translated this sentence in [27:64](../27/64.md). @@ -3434,14 +3558,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:11 rnr3 rc://*/ta/man/translate/figs-metaphor ἰδού 1 Matthew uses the term **behold** here to call the reader’s attention to what is about to happen. Your language may have a similar expression that you can use here. 28:11 egn5 rc://*/ta/man/translate/figs-explicit τῆς κουστωδίας 1 Here, **the guards** refers to the Roman soldiers who had been guarding Jesus’ tomb. If it would be helpful in your language, you could state this explicitly. Alternate translation: “of the Roman guards who had been at the tomb” 28:11 yvgx rc://*/ta/man/translate/figs-explicit τὴν πόλιν 1 Here, **the city** refers to Jerusalem. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the city of Jerusalem” -28:12 ht82 rc://*/ta/man/translate/figs-activepassive συναχθέντες 1 See how you translated **gathered together** in [26:3](../26/03.md). +28:12 ht82 rc://*/ta/man/translate/figs-activepassive συναχθέντες 1 See how you translated **gathered together** in [26:3](../26/03.md). 28:12 birm rc://*/ta/man/translate/writing-pronouns ἔδωκαν 1 Here, **they** refers to the chief priests mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the chief priests gave” 28:13 kn8i rc://*/ta/man/translate/figs-quotesinquotes εἴπατε ὅτι, οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν, ἡμῶν κοιμωμένων 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Say that his disciples, having come by night, stole him while we are sleeping” 28:13 s0bu rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **we** refers to the Roman soldiers who guarded Jesus’ tomb, so **we** would be exclusive. Your language may require you to mark this form. 28:14 n8xy rc://*/ta/man/translate/figs-activepassive ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the governor hears this report” 28:14 u13q rc://*/ta/man/translate/figs-explicit τοῦ ἡγεμόνος 1 Here, **the governor** refers to Pilate, as indicated in [27:2](../27/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Pilate” 28:14 x57k rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, **we** refers to the Jewish chief priests and elders, so **we** would be exclusive. Your language may require you to mark this form. -28:14 exuo rc://*/ta/man/translate/figs-explicit πείσομεν 1 Here the chief priests and elders imply that they will **persuade** **the governor** not to punish the soldiers. If it would be helpful in your language, you could state this explicitly. Alternate translation: “will persuade him not to punish you” +28:14 exuo rc://*/ta/man/translate/figs-explicit πείσομεν 1 Here the chief priests and elders imply that they will **persuade** **the governor** not to punish the soldiers. If it would be helpful in your language, you could state this explicitly. Alternate translation: “will persuade him not to punish you” 28:15 yu3c rc://*/ta/man/translate/figs-activepassive ἐποίησαν ὡς ἐδιδάχθησαν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “did what the priests had told them to do” 28:15 cp7r rc://*/ta/man/translate/figs-explicit τῆς σήμερον ἡμέρας 1 Here, **today** refers to the time when Matthew wrote this book. If it would be helpful in your language, you could state this explicitly. Alternate translation: “when this book was written” 28:16 h1ln rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows in [28:16–20](../28/16.md) is a new event that happened after the time of the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: “And then”