From 1ba4dede752ffe18f629592ac9abee287553dd9d Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Mon, 7 Aug 2023 18:29:31 +0000 Subject: [PATCH] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3423) --- tn_MAT.tsv | 14 +++++++------- 1 file changed, 7 insertions(+), 7 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index b05ff0ea73..5d61a797af 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -1,10 +1,10 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Matthew wrote much about how Jesus fulfilled passages from the Old Testament. Also, he focused on Jesus’ teaching by presenting some of what Jesus said in five separate speeches, or “discourses.” Many Christians think that Matthew expected his first readers to be Jewish people. However, Matthew also intended his Gospel to be read by all Christians.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel according to Matthew.” Or they may choose a different title, such as, “The Good News about Jesus that Matthew wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew. This man named Matthew was a tax collector who became one of Jesus’ 12 closest disciples. In this book, Matthew appears in [9:9–10](../09/09.md) and [10:3](../10/03.md). (See: [[rc://*/tw/dict/bible/names/matthew]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase “the kingdom of the heavens” mean?\n\nWhile the other Gospels frequently use the phrase “the kingdom of God,” Matthew only uses that phrase four times (see [12:28](../12/28.md); [19:24](../19/24.md); [21:31](../21/31.md); and [21:43](../21/43.md)). Instead, Matthew frequently uses the phrase “the kingdom of the heavens.” There are two primary issues to consider when translating this phrase: (1) whether “of the heavens” means the same thing as “of God,” and (2) what the word “kingdom” describes.\n\nFirst (1), does “of the heavens” mean the same thing as “of God”? Some scholars think that Matthew chose to refer to God politely by using the phrase “the heavens,” which would mean that “the kingdom of the heavens” is simply another way to say “the kingdom of God.” However, since Matthew does use the phrase “the kingdom of God” occasionally, it is more likely that the phrase “the kingdom of the heavens” means something slightly different than “the kingdom of God.” It probably refers to the place where the “kingdom” is already present: the heavens. The plural form “heavens” indicates that Matthew is referring to all of heavenly space. The UST expresses the idea of “of the heavens” with the adjective “heavenly.”\n\nSecond (2), what does the word “kingdom” describe? In general, the word refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]], [[rc://*/tw/dict/bible/kt/heaven]], and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Matthew refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the special figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\nMatthew uses the words “crowd” and “crowds” about 50 times. In most cases, the words refer to the “crowds” that gather where Jesus is. Some of the people in these crowds were disciples. Others were curious about who Jesus was and what he taught. Others wanted Jesus to heal them or give them food. The difference between the singular “crowd” and the plural “crowds” is small. Most likely, the singular refers to all the people viewed together as one group, while the plural refers to multiple different groups of people. Consider how you might best refer to large groups of people who are gathered together for some specific purpose.\n\n### What does Matthew mean when he writes that a quotation from the Old Testament was “fulfilled”?\n\nMatthew consistently indicates that things happen to “fulfill” passages from the Old Testament. He means that the event or situation he is describing somehow matches what the Old Testament passage or passages say. Sometimes the Old Testament passage includes a prediction that comes true during Jesus’ life. Sometimes the Old Testament passage uses words or phrases that match the words or phrases Matthew uses to tell his story. Sometimes the Old Testament passage is completed or explained by something Jesus says or does. Consider how you might indicate that an event, situation, or spoken or written words fit with or match a passage from an important text. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Matthew uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Matthew uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Matthew uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the book of Matthew?\n\nSome versions of the Bible include some verses in Matthew that other versions do not include. This is because some ancient manuscripts include these verses. However, the best ancient manuscripts do not include them. Here are the verses:\n* “Evening having come, you say, ‘It will be fair weather, for the sky is red.’ And in early morning, ‘Today will be stormy, for the sky is red, being overcast.’ You know to interpret the face of the sky, but the signs of the times you are not able” ([16:2b–3](../16/02.md)).\n* “But this kind does not go out except by prayer and fasting” ([17:21](../17/21.md)).\n* “For the Son of Man came to save the one that has been lost” ([18:11](../18/11.md)).\n* “But woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, also for a pretext praying at length. For this reason, you will receive greater judgment” ([23:14](../23/14.md)).\n\nIt is recommended that you do not include these passages. However, if in your region, there are older versions of the Bible that include one or more of these passages, you may include them. If they are included, they should be put in footnotes or inside square brackets to indicate that they were probably not originally part of Matthew.\n\nFurther, there are at least to different versions of the parable of the two sons in [21:28–31](../21/28.md). See the introduction to chapter 21 for more information.\n\nFinally, in the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “say every evil thing against you, lying, because of me” ([5:11](../05/11.md)). Some ancient manuscripts have this: “say every evil thing against you because of me.”\n* “everyone being angry with his brother will be subject to the judgment” ([5:22](../05/22.md)). Some ancient manuscripts have this: “everyone being angry with his brother without cause will be subject to the judgment.”\n* “love your enemies and pray on behalf of the ones persecuting you” ([5:44](../05/44.md)). Some ancient manuscripts have this: “love your enemies, bless the ones cursing you, do good to the ones hating you, and pray on behalf of the ones persecuting you.”\n* “the Gentiles” ([5:47](../05/47.md)). Some ancient manuscripts have this: “the tax collectors.”\n* “will reward you” ([6:4](../06/04.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “will reward you” ([6:6](../06/06.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “but deliver us from the evil one” ([6:13](../06/13.md)). Some ancient manuscripts have this: “but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen.”\n* “the men” ([6:15](../06/15.md)). Some ancient manuscripts have this: “men their trespasses.”\n* “will reward you” ([6:18](../06/18.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “what you might eat or what you might drink, nor about your body” ([6:25](../06/25.md)). Some ancient manuscripts have this: “what you might eat, nor about your body.”\n* “the kingdom” ([6:33](../06/33.md)). Some ancient manuscripts have this: “the kingdom of God.”\n* “For the gate {is} narrow and the road has been made narrow” ([7:14](../07/14.md)). Some ancient manuscripts have this: “How narrow is the gate and having been made narrow the road.”\n* “I have found such great faith from no one in Israel” ([8:10](../08/10.md)). Some ancient manuscripts have this: “not even in Israel have I found such great faith.”\n* “a crowd” ([8:18](../08/18.md)). Some ancient manuscripts have this: “large crowds.”\n* “Gadarenes” ([8:28](../08/28.md)). Some ancient manuscripts have this: “Gergesenes.” Other manuscripts have this: “Gerasenes.”\n* “they were afraid” ([9:8](../09/08.md)). Some ancient manuscripts have this: “they marveled.”\n* “Thaddaeus” ([10:3](../10/03.md)). Some ancient manuscripts have this: “Lebbaeus, who was surnamed Thaddaeus.”\n* “The one having ears to hear, let him hear” ([11:15](../11/15.md)). Some ancient manuscripts have this: “The one having ears, let him hear.”\n* “her children” ([11:19](../11/19.md)). Some ancient manuscripts have this: “her works.”\n* “And you, Capernaum, you will not be exalted to heaven, will you? You will be brought down as far as Hades” ([11:23](../11/23.md)). Some ancient manuscripts have this: “And you, Capernaum, the one being exalted to heaven, will be brought down as far as Hades.”\n* “Now someone said to him, ‘Behold, your mother and your brothers have stood outside, seeking to speak to you’” ([12:47](../12/47.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “The one having ears, let him hear” ([13:9](../13/09.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “The one having ears, let him hear” ([13:43](../13/43.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “was already in the middle of the sea” ([14:24](../14/24.md)). Some ancient manuscripts have this: “was already many stadia away from the land.”\n* “God commanded, saying” ([15:4](../15/04.md)). Some ancient manuscripts have this: “God said.”\n* “the word of God” ([15:6](../15/06.md)). Some ancient manuscripts have this: “the commandment of God.” Other manuscripts have this: “the law of God.”\n* “They are blind guides” ([15:14](../15/14.md)). Some ancient manuscripts have this: “They are blind guides of the blind.”\n* “Magadan” ([15:39](../15/39.md)). Some ancient manuscripts have this: “Magdala.”\n* “I will make” ([17:4](../17/04.md)). Some ancient manuscripts have this: “let us make.”\n* “your Father” ([18:14](../18/14.md)). Some ancient manuscripts have this: “my Father.”\n* “your brother sins against you” ([18:15](../18/15.md)). Some ancient manuscripts have this: “your brother sins.”\n* “commits adultery; and the one having married one that has been divorced commits adultery” ([19:9](../19/09.md)). Some ancient manuscripts have this: “commits adultery.”\n* “or a mother, or a wife, or children” ([19:29](../19/29.md)). Some ancient manuscripts have this: “or a mother, or children.”\n* “and the first last” ([20:16](../20/16.md)). Some ancient manuscripts have this: “and the first last. For many are called, but few are chosen.”\n* “to drink the cup that I am about to drink” ([20:22](../20/22.md)). Some ancient manuscripts have this: “to drink the cup that I am about to drink or to be baptized with the baptism with which I am being baptized.”\n* “My cup you will drink” ([20:23](../20/23.md)). Some ancient manuscripts have this: “My cup you will drink, and you will be baptized with the baptism with which I am being baptized.”\n* “And the one having fallen on this stone will be broken to pieces, but on whomever it falls, it will crush him” ([21:44](../21/44.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “famines and earthquakes” ([24:7](../24/07.md)). Some ancient manuscripts have this: “famines and plagues and earthquakes.”\n* “neither the angels of the heavens, nor the Son, except the Father only” ([24:36](../24/36.md)). Some ancient manuscripts have this: “neither the angels of the heavens, except the Father only.”\n* “you do not know the day nor the hour” ([25:13](../25/13.md)). Some ancient manuscripts have this: “you do not know the day nor the hour in which the Son of Man comes.”\n* “this is my blood of the covenant” ([26:28](../26/28.md)). Some ancient manuscripts have this: “this is my blood of the new covenant”\n* “named Barabbas” ([27:16](../27/16.md)). Some ancient manuscripts have this: “named Jesus Barabbas”\n* “Barabbas” ([27:17](../27/17.md)). Some ancient manuscripts have this: “Jesus Barabbas”\n* “the blood of this one” ([27:24](../27/24.md)). Some ancient manuscripts have this: “the blood of this righteous one.”\n* “casting a lot” ([27:35](../27/35.md)). Some ancient manuscripts have this: “casting a lot, so that what was spoken through the prophet might be fulfilled, ‘They divided my robes for themselves, and they cast a lot for my clothing.’”\n* “And behold, Jesus met them” ([28:9](../28/09.md)). Some ancient manuscripts have this: “And behold, as they were going to report to his disciples, Jesus met them.”\n* “until the end of the age’” ([28:20](../28/20.md)). Some ancient manuscripts have this: “until the end of the age.’ Amen.”\n -1:intro y7kk 0 # Matthew 1 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 genealogy of Jesus (1:1–17)\n * Jesus’ parents and birth (1:18–25)\n\nSome translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULT does this in [1:23](../01/23.md) with the quote from [Isaiah 7:14](../isa/07/14.md).\n\n## Special Concepts in this Chapter\n\n### Genealogy\n\nA genealogy is a list that records a person’s ancestors or descendants. Genealogies were important to the Jewish people because family lineage is how they decided how someone functioned in society. For instance, if someone was a descendant of Aaron, they were able to become priests. Similarly, if someone was a descendant of King David, they were able to become a king. This genealogy shows that Jesus was clearly a descendant of King David, and therefore, was able to become king.\n\n### The word “fathered”\n\nWhen Matthew uses the word “fathered,” he only means that the older man was an ancestor of the younger man. In most cases, the older man is the direct father of the younger man. However, sometimes the older man is a grandfather (for example, Josiah is the grandfather of Jechoniah) or a more distant ancestor (for example, Joram is the great-great-grandfather of Ozias). If possible, use a word that indicates that the older man is the ancestor of the younger man without stating that the older man is the father of the younger man. If you need to be more specific, the UST provides one way to do so.\n\n### Three groups of 14\n\nMatthew concludes the genealogy by dividing it up three groups of 14 generations. He divides the groups by using two key events in Israel’s history: David starting his dynasty and the Babylonians capturing Jerusalem. In order to count 14 generations from Abraham until David, both Abraham and David need to be included. To count 14 generations from David until the Babylonian deportation, David needs to be excluded but Jechoniah needs to be included. To count 14 generations from the Babylonian deportation until the Christ, both Jechoniah and Christ need to be included. The ULT and UST divide the section into paragraphs based on the divisions. Consider how you might show these divisions in your translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll of the forms of “you” in this chapter appear in instructs that an angel gives to Joseph. Because of that, all forms of “you” in this chapter are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Stating that Mary became pregnant\n\nIn [1:18](../01/18.md), [1:20](../01/20.md), and [1:23](../01/23.md), Matthew refers to a woman becoming pregnant, but he excludes the involvement of a man in the process. He uses the phrases “to have in the womb” and “having been conceived in her” to avoid referring to the male role in conception. In your translation, you should not identify the Holy Spirit as the one who performed the normal male role, since the Holy Spirit did not have sex with Mary. Instead, the Holy Spirit performed a miracle. So, use a form that does not refer to the male role in conception or a form that denies that a man was involved.\n\n### Translating names\n\nIn the genealogy, Matthew uses specific Greek spellings of names. These spellings do not always match the Hebrew spellings of the names that you can read in the Old Testament. The ULT and UST spell out how these names sound as Matthew wrote them in Greek. In contrast, some translations spell out these names as they appear in the Old Testament. Consider spelling these names as do other translations that your readers might be familiar with. Otherwise, consider whether your team wishes to spell names in the same way throughout the Bible or whether you will spell them differently in different places. If you do spell them differently in different places, you may need to include footnotes that provide other spellings. +front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Matthew wrote much about how Jesus fulfilled passages from the Old Testament. Also, he focused on Jesus’ teaching by presenting some of what Jesus said in five separate speeches, or “discourses.” Many Christians think that Matthew expected his first readers to be Jewish people. However, Matthew also intended his Gospel to be read by all Christians.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel According to Matthew.” Or they may choose a different title, such as, “The Good News About Jesus that Matthew Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew. This man named Matthew was a tax collector who became one of Jesus’ 12 closest disciples. In this book, Matthew appears in [9:9–10](../09/09.md) and [10:3](../10/03.md). (See: [[rc://*/tw/dict/bible/names/matthew]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase “the kingdom of the heavens” mean?\n\nWhile the other Gospels frequently use the phrase “the kingdom of God,” Matthew only uses that phrase four times (see [12:28](../12/28.md); [19:24](../19/24.md); [21:31](../21/31.md); and [21:43](../21/43.md)). Instead, Matthew frequently uses the phrase “the kingdom of the heavens.” There are two primary issues to consider when translating this phrase: (1) whether “of the heavens” means the same thing as “of God,” and (2) what the word “kingdom” describes.\n\nFirst (1), does “of the heavens” mean the same thing as “of God”? Some scholars think that Matthew chose to refer to God politely by using the phrase “the heavens,” which would mean that “the kingdom of the heavens” is simply another way to say “the kingdom of God.” However, since Matthew does use the phrase “the kingdom of God” occasionally, it is more likely that the phrase “the kingdom of the heavens” means something slightly different than “the kingdom of God.” It probably refers to the place where the “kingdom” is already present: the heavens. The plural form “heavens” indicates that Matthew is referring to all of heavenly space. The UST expresses the idea of “of the heavens” with the adjective “heavenly.”\n\nSecond (2), what does the word “kingdom” describe? In general, the word refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]], [[rc://*/tw/dict/bible/kt/heaven]], and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Matthew refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the specific figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\nMatthew uses the words “crowd” and “crowds” about 50 times. In most cases, the words refer to the “crowds” that gather where Jesus is. Some of the people in these crowds were disciples. Others were curious about who Jesus was and what he taught. Others wanted Jesus to heal them or give them food. The difference between the singular “crowd” and the plural “crowds” is small. Most likely, the singular refers to all the people viewed together as one group, while the plural refers to multiple different groups of people. Consider how you might best refer to large groups of people who are gathered together for some specific purpose.\n\n### What does Matthew mean when he writes that a quotation from the Old Testament was “fulfilled”?\n\nMatthew consistently indicates that things happen to “fulfill” passages from the Old Testament. He means that the event or situation he is describing somehow matches what the Old Testament passage or passages say. Sometimes the Old Testament passage includes a prediction that comes true during Jesus’ life. Sometimes the Old Testament passage uses words or phrases that match the words or phrases Matthew uses to tell his story. Sometimes the Old Testament passage is completed or explained by something Jesus says or does. Consider how you might indicate that an event, situation, or spoken or written words fit with or match a passage from an important text. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Matthew uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Matthew uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Matthew uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the book of Matthew?\n\nSome versions of the Bible include some verses in Matthew that other versions do not include. This is because some ancient manuscripts include these verses. However, the best ancient manuscripts do not include them. Here are the verses:\n* “Evening having come, you say, ‘It will be fair weather, for the sky is red.’ And in early morning, ‘Today will be stormy, for the sky is red, being overcast.’ You know to interpret the face of the sky, but the signs of the times you are not able” ([16:2b–3](../16/02.md)).\n* “But this kind does not go out except by prayer and fasting” ([17:21](../17/21.md)).\n* “For the Son of Man came to save the one that has been lost” ([18:11](../18/11.md)).\n* “But woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, also for a pretext praying at length. For this reason, you will receive greater judgment” ([23:14](../23/14.md)).\n\nIt is recommended that you do not include these passages. However, if in your region, there are older versions of the Bible that include one or more of these passages, you may include them. If they are included, they should be put in footnotes or inside square brackets to indicate that they were probably not originally part of Matthew.\n\nFurther, there are at least two different versions of the parable of the two sons in [21:28–31](../21/28.md). See the introduction to chapter 21 for more information.\n\nFinally, in the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “say every evil thing against you, lying, because of me” ([5:11](../05/11.md)). Some ancient manuscripts have this: “say every evil thing against you because of me.”\n* “everyone being angry with his brother will be subject to the judgment” ([5:22](../05/22.md)). Some ancient manuscripts have this: “everyone being angry with his brother without cause will be subject to the judgment.”\n* “love your enemies and pray on behalf of the ones persecuting you” ([5:44](../05/44.md)). Some ancient manuscripts have this: “love your enemies, bless the ones cursing you, do good to the ones hating you, and pray on behalf of the ones persecuting you.”\n* “the Gentiles” ([5:47](../05/47.md)). Some ancient manuscripts have this: “the tax collectors.”\n* “will reward you” ([6:4](../06/04.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “will reward you” ([6:6](../06/06.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “but deliver us from the evil one” ([6:13](../06/13.md)). Some ancient manuscripts have this: “but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen.”\n* “the men” ([6:15](../06/15.md)). Some ancient manuscripts have this: “men their trespasses.”\n* “will reward you” ([6:18](../06/18.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “what you might eat or what you might drink, nor about your body” ([6:25](../06/25.md)). Some ancient manuscripts have this: “what you might eat, nor about your body.”\n* “the kingdom” ([6:33](../06/33.md)). Some ancient manuscripts have this: “the kingdom of God.”\n* “For the gate {is} narrow and the road has been made narrow” ([7:14](../07/14.md)). Some ancient manuscripts have this: “How narrow is the gate and having been made narrow the road.”\n* “I have found such great faith from no one in Israel” ([8:10](../08/10.md)). Some ancient manuscripts have this: “not even in Israel have I found such great faith.”\n* “a crowd” ([8:18](../08/18.md)). Some ancient manuscripts have this: “large crowds.”\n* “Gadarenes” ([8:28](../08/28.md)). Some ancient manuscripts have this: “Gergesenes.” Other manuscripts have this: “Gerasenes.”\n* “they were afraid” ([9:8](../09/08.md)). Some ancient manuscripts have this: “they marveled.”\n* “Thaddaeus” ([10:3](../10/03.md)). Some ancient manuscripts have this: “Lebbaeus, who was surnamed Thaddaeus.”\n* “The one having ears to hear, let him hear” ([11:15](../11/15.md)). Some ancient manuscripts have this: “The one having ears, let him hear.”\n* “her children” ([11:19](../11/19.md)). Some ancient manuscripts have this: “her works.”\n* “And you, Capernaum, you will not be exalted to heaven, will you? You will be brought down as far as Hades” ([11:23](../11/23.md)). Some ancient manuscripts have this: “And you, Capernaum, the one being exalted to heaven, will be brought down as far as Hades.”\n* “Now someone said to him, ‘Behold, your mother and your brothers have stood outside, seeking to speak to you’” ([12:47](../12/47.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “The one having ears, let him hear” ([13:9](../13/09.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “The one having ears, let him hear” ([13:43](../13/43.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “was already in the middle of the sea” ([14:24](../14/24.md)). Some ancient manuscripts have this: “was already many stadia away from the land.”\n* “God commanded, saying” ([15:4](../15/04.md)). Some ancient manuscripts have this: “God said.”\n* “the word of God” ([15:6](../15/06.md)). Some ancient manuscripts have this: “the commandment of God.” Other manuscripts have this: “the law of God.”\n* “They are blind guides” ([15:14](../15/14.md)). Some ancient manuscripts have this: “They are blind guides of the blind.”\n* “Magadan” ([15:39](../15/39.md)). Some ancient manuscripts have this: “Magdala.”\n* “I will make” ([17:4](../17/04.md)). Some ancient manuscripts have this: “let us make.”\n* “your Father” ([18:14](../18/14.md)). Some ancient manuscripts have this: “my Father.”\n* “your brother sins against you” ([18:15](../18/15.md)). Some ancient manuscripts have this: “your brother sins.”\n* “commits adultery; and the one having married one that has been divorced commits adultery” ([19:9](../19/09.md)). Some ancient manuscripts have this: “commits adultery.”\n* “or a mother, or a wife, or children” ([19:29](../19/29.md)). Some ancient manuscripts have this: “or a mother, or children.”\n* “and the first last” ([20:16](../20/16.md)). Some ancient manuscripts have this: “and the first last. For many are called, but few are chosen.”\n* “to drink the cup that I am about to drink” ([20:22](../20/22.md)). Some ancient manuscripts have this: “to drink the cup that I am about to drink or to be baptized with the baptism with which I am being baptized.”\n* “My cup you will drink” ([20:23](../20/23.md)). Some ancient manuscripts have this: “My cup you will drink, and you will be baptized with the baptism with which I am being baptized.”\n* “And the one having fallen on this stone will be broken to pieces, but on whomever it falls, it will crush him” ([21:44](../21/44.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “famines and earthquakes” ([24:7](../24/07.md)). Some ancient manuscripts have this: “famines and plagues and earthquakes.”\n* “neither the angels of the heavens, nor the Son, except the Father only” ([24:36](../24/36.md)). Some ancient manuscripts have this: “neither the angels of the heavens, except the Father only.”\n* “you do not know the day nor the hour” ([25:13](../25/13.md)). Some ancient manuscripts have this: “you do not know the day nor the hour in which the Son of Man comes.”\n* “this is my blood of the covenant” ([26:28](../26/28.md)). Some ancient manuscripts have this: “this is my blood of the new covenant”\n* “named Barabbas” ([27:16](../27/16.md)). Some ancient manuscripts have this: “named Jesus Barabbas”\n* “Barabbas” ([27:17](../27/17.md)). Some ancient manuscripts have this: “Jesus Barabbas”\n* “the blood of this one” ([27:24](../27/24.md)). Some ancient manuscripts have this: “the blood of this righteous one.”\n* “casting a lot” ([27:35](../27/35.md)). Some ancient manuscripts have this: “casting a lot, so that what was spoken through the prophet might be fulfilled, ‘They divided my robes for themselves, and they cast a lot for my clothing.’”\n* “And behold, Jesus met them” ([28:9](../28/09.md)). Some ancient manuscripts have this: “And behold, as they were going to report to his disciples, Jesus met them.”\n* “until the end of the age’” ([28:20](../28/20.md)). Some ancient manuscripts have this: “until the end of the age.’ Amen.”\n +1:intro y7kk 0 # Matthew 1 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 genealogy of Jesus (1:1–17)\n * Jesus’ parents and birth (1:18–25)\n\nSome translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULT does this in [1:23](../01/23.md) with the quote from [Isaiah 7:14](../isa/07/14.md).\n\n## Special Concepts in this Chapter\n\n### Genealogy\n\nA genealogy is a list that records a person’s ancestors or descendants. Genealogies were important to the Jewish people because family lineage is how they decided how someone functioned in society. For instance, if someone was a descendant of Aaron, they were able to become priests. Similarly, if someone was a descendant of King David, they were able to become a king. This genealogy shows that Jesus was clearly a descendant of King David, and therefore, was able to become king.\n\n### The word “fathered”\n\nWhen Matthew uses the word “fathered,” he only means that the older man was an ancestor of the younger man. In most cases, the older man is the direct father of the younger man. However, sometimes the older man is a grandfather (for example, Josiah is the grandfather of Jechoniah) or a more distant ancestor (for example, Joram is the great-great-grandfather of Ozias). If possible, use a word that indicates that the older man is the ancestor of the younger man without stating that the older man is the father of the younger man. If you need to be more specific, the UST provides one way to do so.\n\n### Three groups of 14\n\nMatthew concludes the genealogy by dividing it up into three groups of 14 generations. He divides the groups by using two key events in Israel’s history: David starting his dynasty and the Babylonians capturing Jerusalem. In order to count 14 generations from Abraham until David, both Abraham and David need to be included. To count 14 generations from David until the Babylonian deportation, David needs to be excluded but Jechoniah needs to be included. To count 14 generations from the Babylonian deportation until the Christ, both Jechoniah and Christ need to be included. The ULT and UST divide the section into paragraphs based on the divisions. Consider how you might show these divisions in your translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll of the forms of “you” in this chapter appear in instructions that an angel gives to Joseph. Because of that, all forms of “you” in this chapter are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Stating that Mary became pregnant\n\nIn [1:18](../01/18.md), [1:20](../01/20.md), and [1:23](../01/23.md), Matthew refers to a woman becoming pregnant, but he excludes the involvement of a man in the process. He uses the phrases “to have in the womb” and “having been conceived in her” to avoid referring to the male role in conception. In your translation, you should not identify the Holy Spirit as the one who performed the normal male role, since the Holy Spirit did not have sex with Mary. Instead, the Holy Spirit performed a miracle. So, use a form that does not refer to the male role in conception or a form that denies that a man was involved.\n\n### Translating names\n\nIn the genealogy, Matthew uses specific Greek spellings of names. These spellings do not always match the Hebrew spellings of the names that you can read in the Old Testament. The ULT and UST spell out how these names sound as Matthew wrote them in Greek. In contrast, some translations spell out these names as they appear in the Old Testament. Consider spelling these names as do other translations that your readers might be familiar with. Otherwise, consider whether your team wishes to spell names in the same way throughout the Bible or whether you will spell them differently in different places. If you do spell them differently in different places, you may need to include footnotes that provide other spellings. 1:1 n4xw rc://*/ta/man/translate/figs-explicit βίβλος γενέσεως 1 Here, the phrase **book of the genealogy** could refer to: (1) just the list of Jesus’ ancestors that follows in [1:2–17](../01/02.md). Alternate translation: “The book of the ancestry” (2) the list of Jesus’ ancestors as well as information about his birth and childhood (see [1:2–2:23](../01/02.md)). Alternate translation: “The book of the ancestors and birth” 1:1 a1t0 rc://*/ta/man/translate/figs-possession βίβλος γενέσεως Ἰησοῦ Χριστοῦ 1 Here, Matthew is using the possessive form to describe a **book** that contains the **genealogy** that lists the ancestors of **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “The book that contains the genealogy concerning Jesus Christ” 1:1 nlc8 rc://*/ta/man/translate/figs-metonymy βίβλος 1 Here, **book** represents a written record. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The written record” or “The list” -1:1 vpg1 rc://*/ta/man/translate/figs-metaphor υἱοῦ Δαυεὶδ, υἱοῦ Ἀβραάμ 1 Here, Matthew is speaking of a male descendant as if he were a **son**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who is descended from David, who is descended from Abraham” +1:1 vpg1 rc://*/ta/man/translate/figs-metaphor υἱοῦ Δαυεὶδ, υἱοῦ Ἀβραάμ 1 Here Matthew is speaking of a male descendant as if he were a **son**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who is descended from David, who is descended from Abraham” 1:1 zw1t rc://*/ta/man/translate/figs-explicit υἱοῦ Ἀβραάμ 1 Here Matthew could mean: (1) that David is a **son of Abraham**. Alternate translation: “who was a son of Abraham” (2) that Jesus is a **son of Abraham**. Alternate translation: “and also son of Abraham” 1:2 cyc6 rc://*/ta/man/translate/translate-names Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ 1 Here Matthew begins a list of Jesus’ ancestors. Consider how people normally list ancestors in your language. Use the same wording throughout the whole list ([1:2–16](../01/02.md)). Possible formats are: (1) “Abraham’s son was Isaac, and Isaac’s son was Jacob, and Jacob’s sons were Judah and his brothers” (2) “Isaac’s father was Abraham, and Jacob’s father was Isaac, and Judah’s father was Jacob” (3) “Abraham fathered Isaac, who fathered Jacob, who fathered Judah and his brothers” 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. @@ -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 source 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 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” @@ -64,7 +64,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 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 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,” +1:22 q4lw rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces 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,” 1:22 rlse rc://*/ta/man/translate/writing-pronouns τοῦτο & ὅλον γέγονεν 1 The pronoun **this** refers to what Matthew has said about Mary becoming pregnant before she and Joseph were married (see [1:18–21](../01/18.md)). If this is not clear for your readers, you could refer more directly to these events. Alternate translation: “Jesus was born in that way” or “what I have told you happened” 1:22 uwvw rc://*/ta/man/translate/figs-activepassive πληρωθῇ 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: “it might fulfill” 1:22 c1vw rc://*/ta/man/translate/figs-activepassive τὸ ῥηθὲν ὑπὸ Κυρίου 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: “what the Lord spoke” @@ -82,7 +82,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:25 mem5 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces something that is unexpected for people who have gotten married. If it would be helpful in your language, you could use a word or phrase that introduces something that is unexpected. Alternate translation: “But” or “Despite that,” 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” +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 the 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.\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 direct speech to individuals. 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]]) 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”