From 71eb9350d3fa5bcd9969d987bc0eb483646a548a Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Sat, 29 Jul 2023 03:54:56 +0000 Subject: [PATCH] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3406) --- tn_MAT.tsv | 102 +++++++++++++++++++++++++++++------------------------ 1 file changed, 55 insertions(+), 47 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 6c82feb58e..b5c6ce1967 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -1,6 +1,6 @@ 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. 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 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. The authors of the Gospels wrote about different aspects of who Jesus was and what he did. Matthew showed that Jesus was the Messiah, and God would save Israel through him. Matthew often explained that Jesus fulfilled the Old Testament prophecies about the Messiah. This may indicate that he expected most of his first readers to be Jewish. (See: [[rc://*/tw/dict/bible/kt/christ]])\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 title that may be clearer, 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.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the “kingdom of heaven?”\n\nMatthew spoke of the “kingdom of heaven” in the same way that other Gospel writers spoke of the kingdom of God. The kingdom of heaven represents God ruling over all people and all creation everywhere. Those whom God accepts into his kingdom will be blessed. They will live with God forever.\n\n### What were the teaching methods of Jesus?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in ways similar those of other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. He often told parables. Parables are stories that teach moral lessons. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/disciple]] and [[rc://*/tw/dict/bible/kt/parable]])\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. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” It is a reference to Daniel 7:13-14. In that passage there is a person described as a “son of man.” That means the person was someone who looked like a human being. God gave authority to the son of man to rule over the nations forever. All the people will worship him forever.\n\nJews of Jesus’ time did not use “Son of Man” as a title for anyone. Therefore, Jesus used it for himself to help them understand who he truly was. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\n### What are the major issues in the text of the book of Matthew?\n\nThe following verses are found in older versions of the Bible but are not included in most modern versions:\n* “Bless those who curse you; do good to those who hate you” (5:44)\n* “For yours is the kingdom and the power and the glory forever. Amen” (6:13)\n* “But this kind of demon does not go out except with prayer and fasting” (17:21)\n* “For the Son of Man came to save that which was lost” (18:11)\n* “Many are called, but few are chosen” (20:16)\n* “Woe to you, scribes and Pharisees, hypocrites! for you devour widows’ houses, while you make a show of long prayers. You will therefore receive greater condemnation.” (23:14)\n\nTranslators are advised not to include these passages. However, if in the translators’ region, there are older versions of the Bible that include one or more of these passages, the translators may include them. If they are included, they should be put inside square brackets ([]) to indicate that they were probably not original to Matthew’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -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### 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 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\nThe following verses are found in older versions of the Bible but are not included in most modern versions:\n* “Bless those who curse you; do good to those who hate you” (5:44)\n* “For yours is the kingdom and the power and the glory forever. Amen” (6:13)\n* “But this kind of demon does not go out except with prayer and fasting” (17:21)\n* “For the Son of Man came to save that which was lost” (18:11)\n* “Many are called, but few are chosen” (20:16)\n* “Woe to you, scribes and Pharisees, hypocrites! for you devour widows’ houses, while you make a show of long prayers. You will therefore receive greater condemnation.” (23:14)\n\nTranslators are advised not to include these passages. However, if in the translators’ region, there are older versions of the Bible that include one or more of these passages, the translators may include them. If they are included, they should be put inside square brackets ([]) to indicate that they were probably not original to Matthew’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +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. 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” @@ -62,7 +62,6 @@ 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 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 +83,7 @@ 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.\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” 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” @@ -122,6 +121,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:7 h2y0 rc://*/ta/man/translate/figs-quotations ἠκρίβωσεν παρ’ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος. 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “inquired from them, ‘What was the time of the appearing of the star?’” 2:8 jtw7 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου; ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ 1 Matthew tells how King Herod sent the learned men to Bethlehem before he mentions what King Herod told them. If it would be helpful in your language, you could rearrange this verse so that it tells the events in sequential order. Alternate translation: “And he said, ‘Having gone, search carefully for the young child, and after you have found him, report to me so that I also, having come, might worship him.’ Then, he sent them to Bethlehem.”\n 2:8 sbwi rc://*/ta/man/translate/figs-go πορευθέντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “Having come” +2:8 jd7q rc://*/ta/man/translate/figs-yousingular ἐξετάσατε & εὕρητε & ἀπαγγείλατέ 1 Since Herod is speaking to the learned men, the word **you** and the commands **search** and **report** are plural. 2:8 iod8 rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 2:8 g4d0 rc://*/ta/man/translate/figs-explicit προσκυνήσω 1 Translate **worship** as you did in [2:2](../02/02.md). Alternate translation: “bow before” or “kneel before him to honor” 2:9 zws5 rc://*/ta/man/translate/figs-explicit ἐπορεύθησαν 1 Here Matthew implies that they went to Bethlehem. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “went to Bethlehem” @@ -183,7 +183,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:23 okmw rc://*/ta/man/translate/figs-extrainfo τῶν προφητῶν 1 Matthew does not clarify which **prophets** he is referring to, and there is no single passage in the Old Testament that speaks about Jesus being a **Nazarene**. Because of that, you should not include any implied information here. If possible, leave the statement as general as it appears in the ULT. Alternate translation: “God’s prophets” or “prophets” 2:23 sa9k rc://*/ta/man/translate/figs-activepassive Ναζωραῖος κληθήσεται 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 will call him a Nazarene” 2:23 yrb7 rc://*/ta/man/translate/writing-pronouns κληθήσεται 1 The pronoun **he** refers to the Messiah. If this is not clear for your readers, you could refer to the Messiah more directly. The **prophets** probably did not know that his name would be Jesus, so you should use a title like “Christ” or “Messiah” here. Alternate translation: “the Christ will be called” -3:intro a6h3 0 # Matthew 3 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 ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\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 the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preaches a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible parts of the wheat plant, the stalk and husk. Just as a farmer separates the grain from the stalks and the husks, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the stalks and husks, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form. +3:intro a6h3 0 # Matthew 3 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 ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\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 the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preaches a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible parts of the wheat plant, the stalk and husk. Just as a farmer separates the grain from the stalks and the husks, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the stalks and husks, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form.\n\n ## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. 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]]) 3:1 xp3z 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,” 3:1 yoaf rc://*/ta/man/translate/figs-idiom ἐν & ταῖς ἡμέραις ἐκείναις 1 Here, Matthew uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “during that time” 3:1 tmu9 rc://*/ta/man/translate/figs-explicit ταῖς ἡμέραις ἐκείναις 1 Here, the phrase **those days** refers to the period of time before Jesus began his public ministry. During this time, Jesus lived in Nazareth with his family. Matthew is not referring to the period of time in which Joseph, Mary, and Jesus traveled back from Egypt to Galilee. If it would be helpful in your language, you could refer more explicitly to the time period in which Jesus lived in Nazareth. Alternate translation: “the days when Jesus lived in Nazareth” or “the days before Jesus began his ministry” @@ -191,6 +191,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:1 bcdv rc://*/ta/man/translate/translate-tense παραγίνεται 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: “came” 3:2 nc62 rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 3:2 u2pi rc://*/ta/man/translate/grammar-connect-logic-result μετανοεῖτε, ἤγγικεν γὰρ ἡ Βασιλεία τῶν Οὐρανῶν 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 in the first clause. Alternate translation: “The kingdom of the heavens is near, so repent” +3:2 dweb rc://*/ta/man/translate/figs-explicit ἡ Βασιλεία τῶν Οὐρανῶν 1 Here John the Baptist is referring to God’s **kingdom** that currently exists in **the heavens**. A **kingdom** is a situation in which a king rules over his people in a specific area. See the book introduction for more information about **the kingdom of the heavens**. Consider how you might express this idea here and throughout the rest of Matthew. Alternate translation: “God’s complete reign” or “the ability to be fully God’s people” 3:2 hvx8 rc://*/ta/man/translate/figs-explicit ἤγγικεν 1 Here Matthew uses this phrase in the sense of **near** in time. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “is about to begin” or “is about to happen” 3:3 et5g rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces a further explanation of what Matthew has said about John the Baptist. 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: “In fact,” or “Now” 3:3 fl4v rc://*/ta/man/translate/figs-activepassive ὁ ῥηθεὶς 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 about whom the Lord spoke” @@ -254,11 +255,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:14 fax0 rc://*/ta/man/translate/figs-explicit διεκώλυεν αὐτὸν 1 Here Matthew means that **John** did not want to baptize Jesus and tried to stop Jesus from asking him to do it. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “was trying to prevent Jesus from wanting to be baptized” or “was resisting Jesus’ request to be baptized” 3:14 m2y0 rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared” 3:14 khdz rc://*/ta/man/translate/figs-activepassive ὑπὸ σοῦ βαπτισθῆναι 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: “for you to baptize me” +3:14 ibj4 rc://*/ta/man/translate/figs-yousingular σοῦ & σὺ 1 Since John is speaking to Jesus, the word **you** is singular throughout this verse. 3:14 cl7t rc://*/ta/man/translate/figs-rquestion καὶ σὺ ἔρχῃ πρός με? 1 John is using the question form to show surprise at Jesus’ request to be baptized. He wants to show that the request does not make sense. 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: “so you should not come to me!” or “so it does not make sense for you to come to me.” 3:14 nu8c rc://*/ta/man/translate/figs-explicit ἔρχῃ πρός με 1 Here John implies that Jesus comes to be baptized. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “come to me to be baptized” 3:15 c1jm rc://*/ta/man/translate/writing-quotations ἀποκριθεὶς & ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “Jesus responded” 3:15 yozq rc://*/ta/man/translate/grammar-connect-logic-result ἄφες ἄρτι; οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην 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 request that the first clause describes. Alternate translation: “Baptizing me is a fitting way for us to fulfill all righteousness. So, permit it now” 3:15 v30k rc://*/ta/man/translate/figs-explicit ἄφες & ἀφίησιν αὐτόν 1 In both places, Matthew implies that John should or does permit Jesus to be baptized. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Permit me to be baptized … he permitted him to be baptized” +3:15 jkcz rc://*/ta/man/translate/figs-yousingular ἄφες 1 Since Jesus is speaking to John, the command **Permit** is singular here. 3:15 h6ca rc://*/ta/man/translate/figs-exclusive ἡμῖν 1 Here, the word **us** refers only to Jesus and John. Your language may require you to mark this form. 3:15 wdcu rc://*/ta/man/translate/figs-idiom πληρῶσαι πᾶσαν δικαιοσύνην 1 The phrase **to fulfill all righteousness** means to do everything that God requires someone to do. If it would be helpful in your language, you could use a comparable phrase or plain language. Alternate translation: “to accomplish God’s will” or “to do everything that God has told us to do” 3:15 n6d2 rc://*/ta/man/translate/figs-abstractnouns πᾶσαν δικαιοσύνην 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: “everything that is righteous” or “all of God’s righteous will” @@ -279,7 +282,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 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.\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 the devil. 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]]) 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” @@ -358,6 +361,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:16 hxmh rc://*/ta/man/translate/figs-abstractnouns θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “that are deadly” 4:17 ad4s rc://*/ta/man/translate/figs-explicit ἀπὸ τότε 1 Here, the word **time** refers to when Jesus began to live in Capernaum (see [4:13](../04/13.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “From when he began to live in Capernaum,” or “After he moved to Capernaum,” 4:17 v18b rc://*/ta/man/translate/writing-quotations κηρύσσειν καὶ λέγειν 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “to preach” or “to preach, saying” +4:17 eu34 rc://*/ta/man/translate/figs-yousingular μετανοεῖτε 1 Because Jesus is speaking to people in general, the command **Repent** is plural here. 4:17 dku3 rc://*/ta/man/translate/figs-explicit ἤγγικεν 1 Here Matthew uses this phrase in the sense of near in time. If it would be helpful in your language, you could make this idea more explicit. See how you translated the similar phrase in [3:2](../03/02.md) Alternate translation: “is about to begin” or “is about to happen” 4:18 yrx7 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,” or “Some time later,” 4:18 twab rc://*/ta/man/translate/writing-participants δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν; ἦσαν γὰρ ἁλιεῖς 1 Here Matthew introduces two new characters into the story. Consider how you might introduce new characters into a story, and follow that form here. You may need to rearrange some elements of the sentence to do so. Alternate translation: “two fishermen who were casting a net into the sea. They were Simon called Peter, and Andrew his brother” @@ -369,6 +373,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:19 q12l 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” 4:19 y3zg rc://*/ta/man/translate/figs-idiom δεῦτε ὀπίσω μου 1 Here, the phrase **Come after me** is a command to travel with Jesus and be 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 “Travel with me as my students” 4:19 n9h3 rc://*/ta/man/translate/figs-metaphor ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων 1 Here Jesus speaks of preaching the gospel and helping people believe in Jesus as if it were fishing. He means that, just as fishermen catch many fish, so Simon and Andrew will help many people believe. If possible, preserve the metaphor here, since it relates directly to what Simon and Andrew were doing when Jesus saw them. If it would be helpful in your language, you could express the idea as a simile. Alternate translation: “I will make you into people who collect men for me, just as you now collect fish” +4:19 kdpw rc://*/ta/man/translate/figs-yousingular ὑμᾶς 1 Because Jesus is speaking to Simon and Andrew, the word **you** is plural here. 4:19 hm4y rc://*/ta/man/translate/figs-gendernotations 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: “of humans” or “of men and women” 4:20 ssi5 rc://*/ta/man/translate/translate-unknown ἀφέντες τὰ δίκτυα 1 Translate the word **nets** as you did in [4:18](../04/18.md). Alternate translation: “having stopped fishing” 4:20 jney rc://*/ta/man/translate/figs-idiom ἠκολούθησαν αὐτῷ 1 Here, the phrase **followed him** indicates that they traveled with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “became his disciples” or “traveled with him as his students” @@ -1600,7 +1605,7 @@ 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, and 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” @@ -1621,8 +1626,8 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:5 gnt2 rc://*/ta/man/translate/figs-explicit λεπροὶ καθαρίζονται 1 Here, much as in [10:8](../10/08.md), Jesus speaks of ceremonially cleansing lepers, but he implies that the lepers are healed of their skin diseases, since these are what make lepers unclean. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “lepers are healed from their unclean diseases” 11:5 v274 rc://*/ta/man/translate/figs-idiom νεκροὶ ἐγείρονται 1 Here, the phrase **the dead are raised** refers to people who have died becoming alive again. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the dead live again”\n 11:6 jm3f rc://*/ta/man/translate/figs-activepassive μακάριός ἐστιν ὃς ἐὰν 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: “God will bless any person who” -11:6 he52 rc://*/ta/man/translate/figs-activepassive ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί 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: “whoever does not take offense because of me” or “whomever I do not offend” -11:6 yyuo rc://*/ta/man/translate/figs-litotes μὴ σκανδαλισθῇ ἐν ἐμοί 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning, **offended**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “who continues to trust me” +11:6 he52 rc://*/ta/man/translate/figs-activepassive ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί 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: “whoever does not stumble on me” +11:6 yyuo rc://*/ta/man/translate/figs-metaphor μὴ σκανδαλισθῇ ἐν ἐμοί 1 Here Jesus speaks as if he were a lump or rock that people could **stumble on**. He means that some people will reject and desert him because of what he does and because of what will happen to him. However, those who do not reject or desert him will be **blessed**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “does not desert me because of what I do” or “does not run away from me” 11:7 vt51 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 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,” 11:7 d4lo rc://*/ta/man/translate/writing-pronouns τούτων 1 The pronoun **these** refers to John’s disciples. If this is not clear for your readers, you could refer more directly to these people. Alternate translation: “John’s disciples” 11:7 ysq6 rc://*/ta/man/translate/figs-rquestion τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι? κάλαμον ὑπὸ ἀνέμου σαλευόμενον? 1 Jesus is using the question form to teach the crowds about John. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “Surely you did not go out into the wilderness to see a reed shaken by the wind!” or “I know what you went out into the wilderness to see. It was not a reed shaken by the wind.” @@ -1776,7 +1781,7 @@ 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\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:intro y7z6 0 # Matthew 12 General Notes\n\n## Structure and Formatting\n\n5. Jesus teaches about the gospel of the kingdom of God, and 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” @@ -2036,7 +2041,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 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\n6. Jesus tells parables about the kingdom of God (13:1–52)\n * The parable of the sower (13:1–9)\n * Jesus explains why he uses parables (13:10–17)\n * Jesus explains the parable of the sower (13:18–23)\n * The parable of the darnel (13:24–30)\n * The parable of the mustard seed (13:31–32)\n * The parable of the yeast (13:33)\n * Summary statement (13:34–35)\n * Jesus explains the parable of the darnel (13:36–43)\n * The parable of the treasure in the field (13:44)\n * The parable of the pearl (13:45–46)\n * The parable of the net (13:47–50)\n * Jesus concludes his teaching (13:51–52)\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Jesus visits his hometown (13:53–58)\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](../13/14.md), which is a quote from [Isaiah 6:9–10](../isa/06/09.md), and in [13:35](../13/35.md), which is a quote from [Psalm 78:2](../psa/78/02.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to many different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n### Darnel\n\nDarnel are plants that look much like wheat plants. However, they do not produce the same kind of grain, and the grain that they do produce is somewhat poisonous. In your translation, you could refer to a plant that looks like wheat or grain plants, or you could use a descriptive phrase. See the notes for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses many parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [13:10–17](../13/10.md)). Jesus explains three of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n- **The parable of the sower** – In [13:3–9](../13/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [13:18–23](../13/18.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n- **The parable of the darnel** – In [13:24–30](../13/24.md), Jesus tells a story about a farmer who planted good seed and the farmer’s enemy who planted darnel seed in the same field. Jesus explains this parable in [13:37–43](../13/37.md). Jesus is the farmer, and the good seed are people who believe in him. The enemy is the devil, and the darnel seed are people who serve him. The farmer in the story allows the darnel to grow until the harvest, when he has them cut down and burned. Similarly, Jesus allows people who serve the devil to live until this time period ends, when he will have his angels collect these people. Then, he will judge and punish them, and he will reward those who believed in him.\n\n- **The parable of the mustard seed** – In [13:31–32](../13/31.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the branches of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n- **The parable of the yeast** – In [13:33](../13/33.md), Jesus tells a story about how a woman leavened a large amount of flour with some yeast. Most likely, he is describing how his message and his followers will affect many things. He could be speaking about how his message completely changes people. Or, he could be speaking about how his message and his followers will spread throughout the whole world. Or, he could be speaking about how his message and his followers are small and insignificant but affect the whole world. If possible, your translation should allow for all of these interpretations.\n\n- **The parable of the treasure in the field** – In [13:44](../13/44.md), Jesus tells a story about a worker who discovered a hidden treasure in a field that belonged to someone else. To obtain the treasure, the worker sold everything that he had and bought the field. Most likely, Jesus means that being part of God’s kingdom is very valuable, like a treasure, and people should be willing to give up everything to be part of the kingdom.\n\n- **The parable of the pearl** – In [13:45–46](../13/45.md), Jesus tells a story about a merchant who wanted to obtain valuable pearls. When he saw a very expensive pearl, he sold everything that he had and bought the pearl. Most likely, Jesus means that being part of God’s kingdom is very valuable, like an expensive pearl, and people should be willing to give up everything to be part of the kingdom.\n\n- **The parable of the net** – In [13:47–48](../13/47.md), Jesus tells a story about fishermen who use a net to catch many kinds of fish, some useful and some useless. They sort through the fish, keeping the good ones and throwing away the bad ones. Jesus explains this parable in [13:49–50](../13/49.md). The fish are like people, and the fishermen are like angels. At the end of this time period, the angels will separate righteous people from wicked people, just like the fishermen sorted the fish. Then, the wicked people will be punished, just as the useless fish were thrown away.\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]]) +13:intro s3lu 0 # Matthew 13 General Notes\n\n## Structure and Formatting\n\n6. Jesus tells parables about the kingdom of God (13:1–52)\n * The parable of the sower (13:1–9)\n * Jesus explains why he uses parables (13:10–17)\n * Jesus explains the parable of the sower (13:18–23)\n * The parable of the darnel (13:24–30)\n * The parable of the mustard seed (13:31–32)\n * The parable of the yeast (13:33)\n * Summary statement (13:34–35)\n * Jesus explains the parable of the darnel (13:36–43)\n * The parable of the treasure in the field (13:44)\n * The parable of the pearl (13:45–46)\n * The parable of the net (13:47–50)\n * Jesus concludes his teaching (13:51–52)\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Jesus visits his hometown (13:53–58)\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](../13/14.md), which is a quote from [Isaiah 6:9–10](../isa/06/09.md), and in [13:35](../13/35.md), which is a quote from [Psalm 78:2](../psa/78/02.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to many different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n### Darnel\n\nDarnel are plants that look much like wheat plants. However, they do not produce the same kind of grain, and the grain that they do produce is somewhat poisonous. In your translation, you could refer to a plant that looks like wheat or grain plants, or you could use a descriptive phrase. See the notes for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses many parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [13:10–17](../13/10.md)). Jesus explains three of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n* **The parable of the sower** – In [13:3–9](../13/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [13:18–23](../13/18.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n* **The parable of the darnel** – In [13:24–30](../13/24.md), Jesus tells a story about a farmer who planted good seed and the farmer’s enemy who planted darnel seed in the same field. Jesus explains this parable in [13:37–43](../13/37.md). Jesus is the farmer, and the good seed are people who believe in him. The enemy is the devil, and the darnel seed are people who serve him. The farmer in the story allows the darnel to grow until the harvest, when he has them cut down and burned. Similarly, Jesus allows people who serve the devil to live until this time period ends, when he will have his angels collect these people. Then, he will judge and punish them, and he will reward those who believed in him.\n\n* **The parable of the mustard seed** – In [13:31–32](../13/31.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the branches of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n* **The parable of the yeast** – In [13:33](../13/33.md), Jesus tells a story about how a woman leavened a large amount of flour with some yeast. Most likely, he is describing how his message and his followers will affect many things. He could be speaking about how his message completely changes people. Or, he could be speaking about how his message and his followers will spread throughout the whole world. Or, he could be speaking about how his message and his followers are small and insignificant but affect the whole world. If possible, your translation should allow for all of these interpretations.\n\n* **The parable of the treasure in the field** – In [13:44](../13/44.md), Jesus tells a story about a worker who discovered a hidden treasure in a field that belonged to someone else. To obtain the treasure, the worker sold everything that he had and bought the field. Most likely, Jesus means that being part of God’s kingdom is very valuable, like a treasure, and people should be willing to give up everything to be part of the kingdom.\n\n* **The parable of the pearl** – In [13:45–46](../13/45.md), Jesus tells a story about a merchant who wanted to obtain valuable pearls. When he saw a very expensive pearl, he sold everything that he had and bought the pearl. Most likely, Jesus means that being part of God’s kingdom is very valuable, like an expensive pearl, and people should be willing to give up everything to be part of the kingdom.\n\n* **The parable of the net** – In [13:47–48](../13/47.md), Jesus tells a story about fishermen who use a net to catch many kinds of fish, some useful and some useless. They sort through the fish, keeping the good ones and throwing away the bad ones. Jesus explains this parable in [13:49–50](../13/49.md). The fish are like people, and the fishermen are like angels. At the end of this time period, the angels will separate righteous people from wicked people, just like the fishermen sorted the fish. Then, the wicked people will be punished, just as the useless fish were thrown away.\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]]) 13:1 vx5y rc://*/ta/man/translate/writing-newevent ἐν τῇ ἡμέρᾳ ἐκείνῃ 1 Here, the phrase **On that day** introduces the next major event in the story, an event that happened on the same day as the teaching recorded in the previous chapter. If it would be helpful in your language, you could use a different word or phrase that introduces an event that happened later during the same day. Alternate translation: “Sometime later that day” 13:1 avp6 rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” 13:1 cy1t rc://*/ta/man/translate/figs-explicit τῆς οἰκίας 1 Here Matthew refers to **the house** that Jesus was in while he was teaching what is recorded in the previous chapter. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the house where had been” or “of the house in which he had been teaching” @@ -2337,14 +2342,15 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 13:56 wuck rc://*/ta/man/translate/figs-idiom πόθεν οὖν τούτῳ ταῦτα πάντα 1 Here, the phrase **From where, therefore, to this one** asks about the source from which Jesus received the ability to do **all these things**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “What is the source, therefore, of all these things” or “How, therefore, did he receive all these things” 13:56 gko3 rc://*/ta/man/translate/grammar-connect-logic-result πόθεν οὖν τούτῳ 1 Here, the word **therefore** introduces an inference based on the fact that the people in Jesus’ hometown know his family. If it would be helpful in your language, you could use a word or phrase that introduces this kind of inference, or you could leave **therefore** untranslated. Alternate translation: “So then, from where to this one” or “Because of that, from where to this one” 13:56 pqf1 rc://*/ta/man/translate/figs-explicit ταῦτα πάντα 1 Here, the phrase **all these things** refers to Jesus’ wisdom and ability to do miracles, as mentioned in the previous verse ([13:55](../13/55.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “are his wisdom and miracles” -13:57 f5md rc://*/ta/man/translate/figs-activepassive ἐσκανδαλίζοντο ἐν αὐτῷ 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: “they took offense at him” or “he offended them” +13:57 sywp rc://*/ta/man/translate/figs-metaphor ἐσκανδαλίζοντο ἐν αὐτῷ 1 Here Matthew speaks as if Jesus were a lump or rock that the people in Jesus’ hometown were stumbling on. He means that these people were offended by him and rejected him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they were offended by him” or “they did not listen to him” +13:57 f5md rc://*/ta/man/translate/figs-activepassive ἐσκανδαλίζοντο ἐν αὐτῷ 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: “they were stumbling on him” 13:57 azn4 rc://*/ta/man/translate/figs-doublenegatives οὐκ ἔστιν & ἄτιμος 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative preposition **without**. Alternate translation: “has honor” or “is always honored” 13:57 feli rc://*/ta/man/translate/figs-abstractnouns ἄτιμος 1 If your language does not use an abstract noun for the idea of **honor**, you could express the same idea in another way. Alternate translation: “dishonored” or “treated dishonorably” 13:57 sq8j rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἔστιν προφήτης ἄτιμος, εἰ μὴ 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: “A prophet is only without honor” 13:57 w4x8 rc://*/ta/man/translate/figs-metonymy ἐν τῇ οἰκίᾳ αὐτοῦ 1 Jesus uses the phrase **in his house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “among his closest family members” or “among his father, mother, or siblings” 13:58 e2cp rc://*/ta/man/translate/grammar-connect-logic-result οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς, διὰ τὴν ἀπιστίαν αὐτῶν 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: “because of their unbelief, he did not do many miracles there” 13:58 nidv rc://*/ta/man/translate/figs-abstractnouns διὰ τὴν ἀπιστίαν αὐτῶν 1 If your language does not use an abstract noun for the idea of **unbelief**, you could express the same idea in another way. Alternate translation: “because they did not believe” -14:intro g5mc 0 # Matthew 14 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Herod hears about Jesus (14:1–2)\n * Flashback: Herod executes John the Baptist (14:3–12)\n * Jesus feeds 5,000 men (14:13–21)\n * Jesus walks on water (14:22–33)\n * Jesus heals people in the region of Gennesaret (14:34–36)\n\n## Special Concepts in this Chapter\n\n### Herod and Herodias\n\nThe man named “Herod the tetrarch” ([14:1](../14/01.md)) was a son of King Herod, the man mentioned in [2:1–22](../02/01.md). Herod the tetrarch ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [14:13–21](../14/13.md), Matthew tells a story in which Jesus provides 5,000 men and even more women and children with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Matthew does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [14:22–33](../14/22.md), Matthew tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. Later, Jesus allows Peter to walk briefly on the water, and when Jesus and Peter climb into the boat that the rest of the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus or Peter walked on the water, but it should be clear that Jesus walking on the water, Peter walking on the water, and the storm stopping were all miracles.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Matthew includes a story that happened before the stories that appear before and after it in his narrative. The previous chapter includes much of Jesus’ teaching, and this chapter begins by describing Herod Antipas’ response to Jesus (see [14:1–2](../14/01.md)). Then, to explain what Herod said about Jesus, Matthew includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [14:3–12](../14/03.md)). In [14:13](../14/13.md), Matthew returns to the main narrative and tells what happened after the events recorded in chapter 13 and [14:1–2](../14/01.md). While the story that begins in [14:13](../14/13.md) is linked to the flashback by the phrase “Now having heard,” Matthew does not indicate how long it took for Jesus to hear about John’s death from John’s disciples. So, you should use a form that shows your readers that [14:3–12](../14/03.md) is a flashback that describes something that happened previously, and [14:13](../14/13.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between characters. 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]]) +14:intro g5mc 0 # Matthew 14 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Herod hears about Jesus (14:1–2)\n * Flashback: Herod executes John the Baptist (14:3–12)\n * Jesus feeds 5,000 men (14:13–21)\n * Jesus walks on water (14:22–33)\n * Jesus heals people in the region of Gennesaret (14:34–36)\n\n## Special Concepts in this Chapter\n\n### Herod and Herodias\n\nThe man named “Herod the tetrarch” ([14:1](../14/01.md)) was a son of King Herod, the man mentioned in [2:1–22](../02/01.md). Herod the tetrarch ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [14:13–21](../14/13.md), Matthew tells a story in which Jesus provides 5,000 men and even more women and children with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Matthew does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [14:22–33](../14/22.md), Matthew tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. Later, Jesus allows Peter to walk briefly on the water, and when Jesus and Peter climb into the boat that the rest of the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus or Peter walked on the water, but it should be clear that Jesus walking on the water, Peter walking on the water, and the storm stopping were all miracles.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Matthew includes a story that happened before the stories that appear before and after it in his narrative. The previous chapter includes much of Jesus’ teaching, and this chapter begins by describing Herod Antipas’ response to Jesus (see [14:1–2](../14/01.md)). Then, to explain what Herod said about Jesus, Matthew includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [14:3–12](../14/03.md)). In [14:13](../14/13.md), Matthew returns to the main narrative and tells what happened after the events recorded in chapter 13 and [14:1–2](../14/01.md). While the story that begins in [14:13](../14/13.md) is linked to the flashback by the phrase “Now having heard,” Matthew does not indicate how long it took for Jesus to hear about John’s death from John’s disciples. So, you should use a form that shows your readers that [14:3–12](../14/03.md) is a flashback that describes something that happened previously, and [14:13](../14/13.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between characters. 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]]) 14:1 ny6u rc://*/ta/man/translate/writing-newevent ἐν ἐκείνῳ τῷ καιρῷ 1 Here, the phrase **At that time** 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. Alternate translation: “While all those things were happening” or “During this period” 14:2 pd1b rc://*/ta/man/translate/writing-pronouns οὗτός 1 The pronoun **This** refers to Jesus. If this is not clear for your readers, you could refer to him more directly. Alternate translation: “This person” or “This Jesus” 14:2 nx7x rc://*/ta/man/translate/figs-idiom αὐτὸς ἠγέρθη 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “He has been restored to life” @@ -2559,8 +2565,9 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 15:11 yuf2 rc://*/ta/man/translate/figs-go ἐκπορευόμενον 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes out” 15:12 ibrk rc://*/ta/man/translate/figs-rquestion οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν? 1 The disciples are using the question form to inform Jesus about how the Pharisees responded. 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 know that the Pharisees, having heard this word, were offended.” or “The Pharisees, having heard this word, were offended!” 15:12 cgtq rc://*/ta/man/translate/figs-yousingular οἶδας 1 Here, the word **you** is singular since the disciples are speaking to Jesus. -15:12 l2uj rc://*/ta/man/translate/figs-activepassive οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν 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: “you offended the Pharisees when they heard this word” +15:12 l2uj rc://*/ta/man/translate/figs-activepassive οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν 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: “you caused the Pharisees to stumble when they heard this word” 15:12 wcfg rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 The disciples is using the term **word** to refer to what Jesus said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the words that you spoke” or “the things that you said” +15:12 b8ou rc://*/ta/man/translate/figs-metaphor ἐσκανδαλίσθησαν 1 Here disciples speaks as if the **word** that Jesus said were a lump or rock that **the Pharisees** were stumbling on. They mean that the the Pharisees were offended by what he said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “were offended” 15:13 u1z2 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” 15:13 n5ij rc://*/ta/man/translate/figs-metaphor πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται 1 Here Jesus speaks of the Pharisees who were offended by him as if they were plants that God did not plant. He means that they are not serving God. Then, Jesus speaks of God’s punishment as if it were uprooting these plants. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “Those Pharisees are like plants that my heavenly Father will uproot because he did not plant them” or “Those Pharisees will be punished by my heavenly Father because they have not obeyed him” 15:13 j49e rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατήρ μου ὁ οὐράνιος 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. @@ -2685,7 +2692,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 15:39 j06u rc://*/ta/man/translate/figs-explicit ἐνέβη 1 Here Matthew implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus and his disciples got” 15:39 eku7 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came” 15:39 m8dp rc://*/ta/man/translate/translate-names Μαγαδάν 1 The word **Magadan** could be the name of: (1) a small village. Alternate translation: “of the village of Magadan” (2) a district or area. Alternate translation: “of the district of Magadan” -16:intro za2k 0 # Matthew 16 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * The Pharisees and Sadducees test Jesus (16:1–4)\n * The yeast of the Pharisees and Sadducees (16:5–12)\n * Who Jesus really is (16:13–20)\n * What Jesus and his disciples must do (16:21–28)\n\n## Special Concepts in this Chapter\n\n### The sign of Jonah\n\nIn [16:4](../16/04.md), Jesus briefly refers to “the sign of Jonah.” He has already discussed this sign in more detail in [12:39–41](../12/39.md). See the introduction to chapter 12 for more information. Express the idea here as you did there. (See: [[rc://*/tw/dict/bible/names/jonah]])\n\n### Peter, “this rock,” and the keys of the kingdom\n\nIn [16:18–19](../16/18.md), Jesus tells Peter that he is a rock on which the church will be built and that he has been given the keys to the kingdom of the heavens. It is clear is that Peter is very important for God’s kingdom. However, Christians debate in what way Peter is important. Some think that Peter is primarily important because of what he confessed about Jesus. Others think that Peter and his successors have authority over the church. Others think that Peter himself had authority over the early church but that he did not have any successors. If possible, express the idea in a general way but so that it is clear that Peter supports the church and has some kind of authority.\n\n### The coming of the Son of Man\n\nIn [16:27–28](../16/27.md), Jesus twice refers to how he, the Son of Man, will “come.” The first time (in [16:27](../16/27.md)), Jesus speaks about coming in glory with his angels. In this case, he is almost certainly referring to his second coming, when he will punish or reward everyone for what they have done.\n\nThe second time he refers to his “coming” (in [16:28](../16/28.md)), Jesus speaks about coming “in his kingdom.” Christians debate what he could be referring to. It could be:\n\n1. Jesus’ transfiguration, which Matthew narrates in [17:1–8](../17/01.md)\n2. Jesus’ resurrection and enthronement in heaven\n3. the empowerment and growth of the church\n4. the destruction of Jerusalem\n5. Jesus’ second coming\n6. several of these options together\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 [16:28](../16/28.md) for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and Sadducees\n\nIn [16:5–12](../16/05.md), Jesus tells his disciples to guard themselves from the “yeast” of the Pharisees and Sadducees. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. When he repeats that they should guard themselves from the “yeast” of the Pharisees and Sadducees, the disciples realize that Jesus is speaking figuratively about what the Pharisees and Sadducees teach. Since the disciples misunderstanding “yeast” is an important part of this passage, you should not explain what “yeast” means when Jesus uses the word. However, make sure that it is clear that “yeast” refers to teachings when Matthew explains the metaphor in [16:12](../16/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “This rock” and the name Peter\n\nIn [16:18](../16/18.md), Jesus tells Peter that his name is “Peter.” Jesus does this because he wants to comment on what the name “Peter” means, which is “rock.” After saying the name “Peter,” Jesus says that he will build his church “on this rock,” which refers back to the name “Peter.” Consider how you might naturally explain what the name “Peter” means so that your readers understand what Jesus means when he speaks about “this rock.” You could consider using a footnote or explaining the name in the translation itself.\n\n### The keys of the kingdom\n\nIn [16:19](../16/19.md), Jesus promises that he will give “the keys of the kingdom of the heavens” to Peter. This could mean that Peter will control who enters the kingdom and who does not enter the kingdom. Or, it could mean that Peter has a position of authority within the kingdom. Since Christians debate exactly what the “keys” mean, if possible you should preserve the metaphor or express the idea in a general way. See the notes on the verse 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\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of 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### Verses 2b–3\n\nSome of the earliest manuscripts do not include anything for [16:2b–3](../16/02.md). Since the earliest manuscripts do not include these words, the ULT and UST put them in brackets. 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 and omit these words. If it would be helpful, you could put the words in brackets or in a footnote. +16:intro za2k 0 # Matthew 16 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * The Pharisees and Sadducees test Jesus (16:1–4)\n * The yeast of the Pharisees and Sadducees (16:5–12)\n * Who Jesus really is (16:13–20)\n * What Jesus and his disciples must do (16:21–28)\n\n## Special Concepts in this Chapter\n\n### The sign of Jonah\n\nIn [16:4](../16/04.md), Jesus briefly refers to “the sign of Jonah.” He has already discussed this sign in more detail in [12:39–41](../12/39.md). See the introduction to chapter 12 for more information. Express the idea here as you did there. (See: [[rc://*/tw/dict/bible/names/jonah]])\n\n### Peter, “this rock,” and the keys of the kingdom\n\nIn [16:18–19](../16/18.md), Jesus tells Peter that he is a rock on which the church will be built and that he has been given the keys to the kingdom of the heavens. It is clear is that Peter is very important for God’s kingdom. However, Christians debate in what way Peter is important. Some think that Peter is primarily important because of what he confessed about Jesus. Others think that Peter and his successors have authority over the church. Others think that Peter himself had authority over the early church but that he did not have any successors. If possible, express the idea in a general way but so that it is clear that Peter supports the church and has some kind of authority.\n\n### The coming of the Son of Man\n\nIn [16:27–28](../16/27.md), Jesus twice refers to how he, the Son of Man, will “come.” The first time (in [16:27](../16/27.md)), Jesus speaks about coming in glory with his angels. In this case, he is almost certainly referring to his second coming, when he will punish or reward everyone for what they have done.\n\nThe second time he refers to his “coming” (in [16:28](../16/28.md)), Jesus speaks about coming “in his kingdom.” Christians debate what he could be referring to. It could be:\n\n1. Jesus’ transfiguration, which Matthew narrates in [17:1–8](../17/01.md)\n2. Jesus’ resurrection and enthronement in heaven\n3. the empowerment and growth of the church\n4. the destruction of Jerusalem\n5. Jesus’ second coming\n6. several of these options together\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 [16:28](../16/28.md) for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and Sadducees\n\nIn [16:5–12](../16/05.md), Jesus tells his disciples to guard themselves from the “yeast” of the Pharisees and Sadducees. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. When he repeats that they should guard themselves from the “yeast” of the Pharisees and Sadducees, the disciples realize that Jesus is speaking figuratively about what the Pharisees and Sadducees teach. Since the disciples misunderstanding “yeast” is an important part of this passage, you should not explain what “yeast” means when Jesus uses the word. However, make sure that it is clear that “yeast” refers to teachings when Matthew explains the metaphor in [16:12](../16/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “This rock” and the name Peter\n\nIn [16:18](../16/18.md), Jesus tells Peter that his name is “Peter.” Jesus does this because he wants to comment on what the name “Peter” means, which is “rock.” After saying the name “Peter,” Jesus says that he will build his church “on this rock,” which refers back to the name “Peter.” Consider how you might naturally explain what the name “Peter” means so that your readers understand what Jesus means when he speaks about “this rock.” You could consider using a footnote or explaining the name in the translation itself.\n\n### The keys of the kingdom\n\nIn [16:19](../16/19.md), Jesus promises that he will give “the keys of the kingdom of the heavens” to Peter. This could mean that Peter will control who enters the kingdom and who does not enter the kingdom. Or, it could mean that Peter has a position of authority within the kingdom. Since Christians debate exactly what the “keys” mean, if possible you should preserve the metaphor or express the idea in a general way. See the notes on the verse 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\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of 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### Verses 2b–3\n\nSome of the earliest manuscripts do not include anything for [16:2b–3](../16/02.md). Since the earliest manuscripts do not include these words, the ULT and UST put them in brackets. 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 and omit these words. If it would be helpful, you could put the words in brackets or in a footnote. 16:1 l9h7 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: “Then,” 16:1 syka rc://*/ta/man/translate/grammar-connect-logic-goal προσελθόντες & πειράζοντες 1 Here, the word **testing** introduces the purpose for which the Pharisees and Sadducees **approached** Jesus. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “having approached with the goal of testing him” 16:1 t7p5 rc://*/ta/man/translate/figs-quotations ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “asked him, ‘Show us a sign from heaven!’” @@ -2776,7 +2783,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 16:18 dx2v κἀγὼ & σοι λέγω 1 Jesus uses the clause **I also say to you** this to emphasize what he is telling the Peter. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I also want you to know” 16:18 wbzd rc://*/ta/man/translate/figs-yousingular σοι & σὺ 1 Since Jesus is talking to Peter, the word **you** throughout this verse is singular. 16:18 z897 rc://*/ta/man/translate/figs-explicit σὺ εἶ Πέτρος 1 The name **Peter** means “rock.” If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you have the name Peter, which means ‘rock’” -16:18 c7rr rc://*/ta/man/translate/figs-metaphor ἐπὶ ταύτῃ τῇ πέτρᾳ 1 Here Jesus could be referring to **this rock** in order to: (1) describe **Peter**, whose name means “rock,” as solid foundation, a **rock**, for the church. Alternate translation: “upon you, who are like a rock,” or “upon you” (2) refer to what Peter said about Jesus (that he is the Christ) as a solid foundation or **rock** for the church. Alternate translation: “upon your confession, which is like a rock,” or “upon your confession” +16:18 c7rr rc://*/ta/man/translate/figs-metaphor ἐπὶ ταύτῃ τῇ πέτρᾳ 1 Here Jesus could be referring to **this rock** in order to: (1) describe **Peter**, whose name means “rock,” as solid foundation, a **rock**, for the church. Alternate translation: “upon you, who are like a rock,” or “upon you” (2) refer to what Peter said about Jesus (that he is the Christ) as a solid foundation or **rock** for the church. Alternate translation: “upon your confession, which is like a rock,” or “upon your confession” 16:18 x43d rc://*/ta/man/translate/figs-metaphor οἰκοδομήσω μου τὴν ἐκκλησίαν 1 Jesus here speaks as if his **church** were a building that someone could **build**. With this metaphor, he refers to making the **church** become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “I will strengthen my church as if I were building it” or “I will make my church strong” 16:18 vu9u rc://*/ta/man/translate/figs-metaphor πύλαι ᾍδου 1 Here, Jesus could be referring to **the gates of Hades** in order to: (1) speak about how, when people enter through **the gates of Hades**, they die. Alternate translation: “death” or “the power of death” (2) speak about evil powers that come out through **the gates of Hades**. Alternate translation: “the powers of hell” or “evil powers” 16:18 l98f rc://*/ta/man/translate/writing-pronouns αὐτῆς 1 The pronoun **it** refers to **my church**. If this is not clear for your readers, you could refer more directly to the church. Alternate translation: “my church” @@ -2849,7 +2856,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 16:28 etk2 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ 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, coming in my kingdom” 16:28 b2pb rc://*/ta/man/translate/figs-explicit τὸν Υἱὸν 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. Alternate translation: “the Messiah” 16:28 txjv rc://*/ta/man/translate/figs-extrainfo ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ 1 Christians debate what the phrase **coming in his kingdom** means. It could refer to one or several of the following events: Jesus’ transfiguration (see [17:1–8](../17/01.md)), Jesus’ resurrection and enthronement in heaven, the empowerment and growth of the church, the destruction of Jerusalem, and Jesus’ final return. If possible, express the idea in such a way that most or all of these interpretations are possible. Alternate translation: “acting as king in his kingdom” or “taking charge of his kingdom” -17:intro yb4k 0 # Matthew 17 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * Jesus is transfigured (17:1–8)\n * The disciples ask about Elijah (17:9–13)\n * Jesus heals an epileptic boy (17:14–21)\n * Jesus predicts his suffering and death (17:22–23)\n * The two-drachma tax (17:24–27)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [17:1–8](../17/01.md), Matthew describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Matthew does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ face “shone as the sun” and that his clothes became very white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which 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](../1kg/17/01.md) and [2 Kings 2:1–17](../2kg/02/01.md)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “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. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The epileptic boy\n\nIn [17:14–21](../17/14.md), Matthew tells a story about how Jesus healed a boy. Matthew first describes this boy as an “epileptic,” which refers to a disease that causes people to pass out and move uncontrollably. Later on, however, Matthew makes it clear that a demon is causing the boy’s sickness. You should only make this clear when Matthew does. See the notes on these verses for ways to refer to the disease and how to introduce the demon.\n\n### The two-drachma tax\n\nDuring this time period, Jewish men were expected to pay a tax of two drachmas to the leaders, who would use the money to keep the Jewish temple operating properly. A drachma was about a day’s wages for a hired worker. When Jesus told Peter how to pay the tax, he said that he would find a coin worth four drachmas (a shekel) in the mouth of a fish he would catch. This coin would be enough to pay both Peter’s and Jesus’ taxes. You could include some of this information in your translation or in a footnote.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of 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### Verse 21\n\nSome of the earliest manuscripts do not include anything for [17:21](../17/21.md). Some early manuscripts and many later manuscripts include the following words: “But this kind does not go out except by prayer and fasting.” Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. 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 omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +17:intro yb4k 0 # Matthew 17 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * Jesus is transfigured (17:1–8)\n * The disciples ask about Elijah (17:9–13)\n * Jesus heals an epileptic boy (17:14–21)\n * Jesus predicts his suffering and death (17:22–23)\n * The two-drachma tax (17:24–27)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [17:1–8](../17/01.md), Matthew describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Matthew does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ face “shone as the sun” and that his clothes became very white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which 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)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “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. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The epileptic boy\n\nIn [17:14–21](../17/14.md), Matthew tells a story about how Jesus healed a boy. Matthew first describes this boy as an “epileptic,” which refers to a disease that causes people to pass out and move uncontrollably. Later on, however, Matthew makes it clear that a demon is causing the boy’s sickness. You should only make this clear when Matthew does. See the notes on these verses for ways to refer to the disease and how to introduce the demon.\n\n### The two-drachma tax\n\nDuring this time period, Jewish men were expected to pay a tax of two drachmas to the leaders, who would use the money to keep the Jewish temple operating properly. A drachma was about a day’s wages for a hired worker. When Jesus told Peter how to pay the tax, he said that he would find a coin worth four drachmas (a shekel) in the mouth of a fish he would catch. This coin would be enough to pay both Peter’s and Jesus’ taxes. You could include some of this information in your translation or in a footnote.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of 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### Verse 21\n\nSome of the earliest manuscripts do not include anything for [17:21](../17/21.md). Some early manuscripts and many later manuscripts include the following words: “But this kind does not go out except by prayer and fasting.” Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. 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 omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 17:1 u6dw rc://*/ta/man/translate/writing-newevent καὶ μεθ’ ἡμέρας ἓξ 1 Here, the phrase **And after six days** 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. Alternate translation: “Then, after six days had passed,” or “Six days after those things happened,” 17:1 x4sj rc://*/ta/man/translate/translate-tense παραλαμβάνει & ἀναφέρει αὐτοὺς 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: “took along … brought them up” 17:1 f2yy rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν αὐτοῦ 1 Matthew never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. Alternate translation: “his younger brother” @@ -2986,6 +2993,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 17:26 xrta rc://*/ta/man/translate/figs-explicit ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί 1 Here Jesus implies that he agrees with Peter’s answer. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “You are correct, and so the sons are free” 17:26 lv6f rc://*/ta/man/translate/figs-explicit ἐλεύθεροί εἰσιν οἱ υἱοί 1 Here Jesus implies that he and Peter are like **sons** and so do not have to pay the tax. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the sons are free, and we are like those sons” or “the sons are free, which means that you and I also do not have to pay” 17:27 emlv rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here the word **But** introduces what Jesus wants Peter to do in contrast to what he has said about how “the sons are free” (see [17:26](../17/26.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “Despite that,” or “Even though that is true,” +17:27 ax2y rc://*/ta/man/translate/figs-metaphor μὴ σκανδαλίσωμεν αὐτούς 1 Here Jesus speaks as if he and Peter were lumps or rocks that the tax collectors might **stumble** on. He means that the tax collectors might be offended by him and Peter if they did not pay the tax. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “we might not offend them” 17:27 sz8z rc://*/ta/man/translate/writing-pronouns αὐτούς & αὐτοῖς 1 The pronoun **them** in both places refers to the people who were collecting taxes. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the ones collecting the tax … to the ones collecting the tax” or “the tax collectors … to the tax collectors” 17:27 t3uy rc://*/ta/man/translate/figs-go πορευθεὶς 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” 17:27 fzkh rc://*/ta/man/translate/figs-yousingular βάλε & ἆρον & εὑρήσεις & δὸς & σοῦ 1 Because Jesus is speaking to Peter, the commands and the word **you** throughout this verse are singular. @@ -3006,7 +3014,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:3 w9c6 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ γένησθε 1 Here, the word **and** introduces the goal for which the disciples should **turn**. If it would be helpful in your language, you could use a word or phrase that introduces a goal. Alternate translation: “in order to become” 18:3 ewj5 rc://*/ta/man/translate/figs-simile γένησθε ὡς τὰ παιδία 1 Jesus is saying that his disciples should be like **little children** because **little children** are humble. Jesus clarifies this meaning in the following verse, so if possible you should not state this explicitly here. Alternate translation: “act as little children do”\n 18:3 h9w4 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” -18:4 hb1p rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces Jesus’ application of what he said in [18:3](../18/03.md) to what the disciples asked him about who was the greatest. If it would be helpful in your language, you could use a word or phrase that introduces this kind of application. Alternate translation: “Here is what that means:” or “Consequently” +18:4 hb1p rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces Jesus’ application of what he said in [18:3](../18/03.md) to what the disciples asked him about who was the greatest. If it would be helpful in your language, you could use a word or phrase that introduces this kind of application. Alternate translation: “Here is what that means:” or “Consequently” 18:4 rw2n rc://*/ta/man/translate/figs-gendernotations ἑαυτὸν & οὗτός 1 Although the terms **himself** and **he** 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 a phrase that makes this clear. Alternate translation: “himself or herself … that person” or “himself or herself … he or she” 18:4 ta7z rc://*/ta/man/translate/figs-simile ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο 1 Jesus is saying that people should humble themselves like **this little child** because the **little child** is humble. If it would be helpful in your language, you could state that explicitly. Alternate translation: “will make himself as humble as this little child is humble” or “will humble himself with the result that he is as humble as this little child” 18:4 tdk0 rc://*/ta/man/translate/figs-explicit τὸ παιδίον τοῦτο 1 Here, the phrase **this little child** refers back to the child whom Jesus set in their midst (see [18:2](../18/02.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “this little child who is in our midst” or “this little child whom I summoned” @@ -3095,7 +3103,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:15 yh3t rc://*/ta/man/translate/figs-metaphor ἐκέρδησας τὸν ἀδελφόν σου 1 Here, Jesus is speaking of restoring the relationship with **your brother** as if it were having **gained your brother**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you have restored the relationship with your brother” or “you have made that person your brother again” 18:16 kq6c rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here the word **But** introduces the fact that the brother might **not listen** in contrast with the brother “listening” to the reproof (see [18:16](../18/16.md)). 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,” 18:16 p53d rc://*/ta/man/translate/figs-gendernotations μὴ ἀκούσῃ 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 does not listen” -18:16 oea6 rc://*/ta/man/translate/figs-explicit παράλαβε μετὰ σοῦ ἔτι, ἕνα ἢ δύο 1 Here Jesus implies that **you** will go back to the other person and “reprove” them again. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “go back to him, and take with you yet one or two others” or “take with you yet one or two others and reprove him again” +18:16 oea6 rc://*/ta/man/translate/figs-explicit παράλαβε μετὰ σοῦ ἔτι, ἕνα ἢ δύο 1 Here Jesus implies that **you** will go back to the other person and “reprove” them again. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “go back to him, and take with you yet one or two others” or “take with you yet one or two others and reprove him again” 18:16 ignt rc://*/ta/man/translate/figs-youcrowd σοῦ 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. If you do so, you may also need to make some other words plural. 18:16 l531 rc://*/ta/man/translate/writing-quotations ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν, σταθῇ πᾶν ῥῆμα 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Deuteronomy 19:15](../deu/19/15.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: “so that, as you can read in the Scriptures, ‘by the mouth of two or three witnesses every word might be verified’” or “so that you are doing what God required in the law, that is, that every word might be verified by the mouth of two or three witnesses” 18:16 xv1w rc://*/ta/man/translate/figs-activepassive ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν, σταθῇ πᾶν ῥῆμα 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 mouth of two or three witnesses might verify every word” @@ -3160,7 +3168,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:26 ujba rc://*/ta/man/translate/figs-abstractnouns μακροθύμησον 1 If your language does not use an abstract noun for the idea of **patience**, you could express the same idea in another way. Alternate translation: “be patient” 18:27 l4jm rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** 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 **Now** untranslated. Alternate translation: “Then,” 18:27 i9ww rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “having sympathized with the slave” -18:27 xpan rc://*/ta/man/translate/figs-explicit ὁ κύριος τοῦ δούλου ἐκείνου 1 Here Jesus again refers to the king as **the master**. If it would be helpful in your language, you could make it more explicit that this is the same man as the one referred to as “king” in [18:23](../18/23.md). See how you translated “master” in [18:25](../18/25.md). Alternate translation: “the slave’s master, the king,” +18:27 xpan rc://*/ta/man/translate/figs-explicit ὁ κύριος τοῦ δούλου ἐκείνου 1 Here Jesus again refers to the king as **the master**. If it would be helpful in your language, you could make it more explicit that this is the same man as the one referred to as “king” in [18:23](../18/23.md). See how you translated “master” in [18:25](../18/25.md). Alternate translation: “the slave’s master, the king,” 18:27 mer0 rc://*/ta/man/translate/figs-idiom τὸ δάνιον ἀφῆκεν αὐτῷ 1 Here, the phrase **forgave him his debt** indicates that the king would no longer require the slave to pay **the debt**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “canceled the debt” or “told him not to pay back the debt” 18:28 yfu3 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,” 18:28 qvka rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” @@ -3236,7 +3244,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:7 tv3z rc://*/ta/man/translate/figs-explicit τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι αὐτήν 1 Here the Pharisees are referring to a specific section in the law that God gave to Moses (see [Deuteronomy 24:1–4](../deu/24/01.md)). This passage discusses divorce and remarriage, and it mentions the use of **a certificate of divorce**. The Pharisees interpreted this passage to mean that men could divorce their wives, but they had to use **a certificate of divorce**. They did not think that **Moses commanded** that men must divorce their wives. If it would be helpful in your language, you could include some of this information in your translation or in a footnote. Alternate translation: “Why then has Moses commanded in the Law that a man who wants to divorce his wife must give her a certificate of divorce and then can divorce her” 19:7 xml9 rc://*/ta/man/translate/translate-unknown βιβλίον ἀποστασίου 1 A **certificate of divorce** is a written document that makes the divorce official. If your readers would not be familiar with this type of document, you could use the name of something similar in your area or you could use a more general term. See how you translated this phrase in [5:31](../05/31.md). Alternate translation: “a written paper that testifies to the divorce” 19:8 j6tq 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” -19:8 zu87 rc://*/ta/man/translate/figs-idiom πρὸς τὴν σκληροκαρδίαν ὑμῶν 1 Here, the phrase **your hardness of heart** refers to obstinacy or unwillingness to listen and obey. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Because you are hardheaded” or “Because you are so stubborn” +19:8 zu87 rc://*/ta/man/translate/figs-idiom πρὸς τὴν σκληροκαρδίαν ὑμῶν 1 Here, the phrase **your hardness of heart** refers to obstinacy or unwillingness to listen and obey. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Because you are hardheaded” or “Because you are so stubborn” 19:8 mgx9 rc://*/ta/man/translate/figs-explicit ἀπ’ ἀρχῆς 1 Here, the phrase **from the beginning** refers to when God created everything that exists. If it would be helpful in your language, you could make that idea more explicit. See how you translated this phrase in [19:4](../19/04.md). Alternate translation: “at the beginning of the world” or “at the beginning of creation” 19:9 xu7v 0 This verse is similar to [5:32](../05/32.md), although there are some significant differences. See how you translated that verse for help with this verse. 19:9 t7q2 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus wishes to say about divorce in contrast to what Moses permitted (see [19:8](../19/08.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a contrast, or you could leave **But** untranslated. Alternate translation: “In contrast,” @@ -3257,7 +3265,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:11 tilc rc://*/ta/man/translate/figs-metonymy τὸν λόγον τοῦτον 1 Jesus is using the term **word** to refer to what someone said. If it would be helpful in your language, you could state the meaning plainly. Make sure your translation fits with the option you chose in the previous note. Alternate translation: “what has just been said” or “what you spoke” 19:11 hzw6 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ οἷς δέδοται 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: “but those to whom it has been given receive it” 19:11 h3a3 rc://*/ta/man/translate/figs-activepassive δέδοται 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. Alternate translation: “God has given it” -19:12 vy4d rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of what Jesus said about how only some people can “receive” what the disciples said (see [19:11](../19/11.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: “More specifically,” or “Indeed,” +19:12 vy4d rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of what Jesus said about how only some people can “receive” what the disciples said (see [19:11](../19/11.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: “More specifically,” or “Indeed,” 19:12 juc2 rc://*/ta/man/translate/figs-activepassive οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως 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: “whose mothers gave birth to them thus” 19:12 pxsj rc://*/ta/man/translate/figs-idiom ἐκ κοιλίας μητρὸς 1 Here, the phrase **from their mother’s womb** indicates that these people were **eunuchs** already when they **were born**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “from their birth” or “from the beginning of their lives” 19:12 m1r9 rc://*/ta/man/translate/figs-activepassive οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων 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 men made eunuchs” @@ -3353,7 +3361,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:30 gyde rc://*/ta/man/translate/figs-metaphor πολλοὶ & ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι 1 Here, Jesus is speaking of important or respected people as if they were **first** and of unimportant or non-respected people as if they were **last**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “many respected will be non-respected, and non-respected, respected” or “many significant will be insignificant, and insignificant, significant” 19:30 u8p3 rc://*/ta/man/translate/figs-nominaladj πρῶτοι & καὶ ἔσχατοι 1 Jesus is using the adjectives **first** and **last** as nouns to mean first and last people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “first people … and last people” or “people who are first … and people who are last” 19:30 hnm1 rc://*/ta/man/translate/figs-ellipsis καὶ ἔσχατοι πρῶτοι 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: “and many last will be first” -20:intro z39h 0 # Matthew 20 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * The parable of the denarius wage (20:1–16)\n * Jesus predicts his death and resurrection (20:17–19)\n * Jesus and the disciples speak about who will be great (20:20–28)\n * Jesus heals two blind men (20:29–34)\n\n## Special Concepts in this Chapter\n\n### Hiring people to work in a vineyard\n\nIn [20:1–7](../20/01.md), Jesus speaks about a master of a house hiring people to work in his vineyard. These people were day laborers who would wait in the marketplace for someone to offer them a job. Then, they would agree with the person hiring them on how much money they would make before starting the job. If this is not a practice that your readers would be familiar with, make sure that what is happening is clear to your readers.\n\n### Sitting at Jesus’ right and left hand\n\nIn [20:21](../20/21.md) and [20:23](../20/23.md), Jesus and the mother of the sons of Zebedee refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the denarius wage\n\nIn [20:1-15](./01.md), Jesus tells a story about a master of a house who hires people throughout the day to work in his vineyard. He agrees with the first people he hires to pay them a denarius each. However, when he pays everyone at the end of the day, he pays each worker a denarius, even those who only worked for one hour. When the workers who were hired first complain about this, he points out that he can do what he wants with his own money, and they agreed to work for one denarius each. Jesus uses this story to illustrate the point he makes before ([19:30](../19/30.md)) and after ([20:16](../20/16.md)) the story: people who are first will be last, and people who are last will be first. What Jesus means is that the rewards and blessings people receive do not always match what people expect, and God can do whatever he wants with the blessings and rewards he gives. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Drinking the cup\n\nIn [20:22–23](../20/22.md), Jesus refers to a “cup” from which he is going to drink. He is referring to a figure of speech in the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it 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\nMany of the forms of “you” in this chapter appear in instructions that Jesus gives to his disciples or in speeches that the master of the house gives in the parable. Because of this, many of the 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]]) +20:intro z39h 0 # Matthew 20 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * The parable of the denarius wage (20:1–16)\n * Jesus predicts his death and resurrection (20:17–19)\n * Jesus and the disciples speak about who will be great (20:20–28)\n * Jesus heals two blind men (20:29–34)\n\n## Special Concepts in this Chapter\n\n### Hiring people to work in a vineyard\n\nIn [20:1–7](../20/01.md), Jesus speaks about a master of a house hiring people to work in his vineyard. These people were day laborers who would wait in the marketplace for someone to offer them a job. Then, they would agree with the person hiring them on how much money they would make before starting the job. If this is not a practice that your readers would be familiar with, make sure that what is happening is clear to your readers.\n\n### Sitting at Jesus’ right and left hand\n\nIn [20:21](../20/21.md) and [20:23](../20/23.md), Jesus and the mother of the sons of Zebedee refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the denarius wage\n\nIn [20:1-15](./01.md), Jesus tells a story about a master of a house who hires people throughout the day to work in his vineyard. He agrees with the first people he hires to pay them a denarius each. However, when he pays everyone at the end of the day, he pays each worker a denarius, even those who only worked for one hour. When the workers who were hired first complain about this, he points out that he can do what he wants with his own money, and they agreed to work for one denarius each. Jesus uses this story to illustrate the point he makes before ([19:30](../19/30.md)) and after ([20:16](../20/16.md)) the story: people who are first will be last, and people who are last will be first. What Jesus means is that the rewards and blessings people receive do not always match what people expect, and God can do whatever he wants with the blessings and rewards he gives. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Drinking the cup\n\nIn [20:22–23](../20/22.md), Jesus refers to a “cup” from which he is going to drink. He is referring to a figure of speech in the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it 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\nMany of the forms of “you” in this chapter appear in instructions that Jesus gives to his disciples or in speeches that the master of the house gives in the parable. Because of this, many of the 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]]) 20:1 q9qc rc://*/ta/man/translate/figs-parables ὁμοία γάρ ἐστιν ἡ Βασιλεία τῶν Οὐρανῶν ἀνθρώπῳ 1 To teach the disciples, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Now listen to this story: the kingdom of the heavens is like a man” 20:1 jybx rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces an explanation of what Jesus said about how the first will be last and the last first ([19:30](../19/30.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 what I mean:” or “Let me explain:” 20:1 udmx rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came out” @@ -3373,12 +3381,12 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:5 iyzf rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “Having come out” 20:5 pip4 rc://*/ta/man/translate/figs-explicit περὶ ἕκτην καὶ ἐνάτην ὥραν 1 In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. So, the **sixth hour** would be around noon, and the **ninth hour** would be around three o’clock in the afternoon. If it would be helpful in your language, you could express this in the way the people of your culture reckon time. See how you translated the similar time reference in [20:3](../20/03.md). Alternate translation: “about 12:00 PM and 3:00 PM” 20:5 lv4t rc://*/ta/man/translate/translate-ordinal ἕκτην καὶ ἐνάτην ὥραν 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “hours six and nine” -20:5 rfzx rc://*/ta/man/translate/figs-explicit ἐποίησεν ὡσαύτως 1 Here Jesus means that the master of the house did and said the same things that he said and did at “the third hour” (see [20:3–4](../20/03–4.md)). He also implies that there were people in the marketplace who agreed to work in his vineyard. If it would be helpful in your language, you could make some or all of that information more explicit. Alternate translation: “he told even more people that he would pay them whatever was right, and they too agreed to work in his vineyard” +20:5 rfzx rc://*/ta/man/translate/figs-explicit ἐποίησεν ὡσαύτως 1 Here Jesus means that the master of the house did and said the same things that he said and did at “the third hour” (see [20:3–4](../20/03–4.md)). He also implies that there were people in the marketplace who agreed to work in his vineyard. If it would be helpful in your language, you could make some or all of that information more explicit. Alternate translation: “he told even more people that he would pay them whatever was right, and they too agreed to work in his vineyard” 20:6 rfz3 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** 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 **Now** untranslated. Alternate translation: “Then,” 20:6 qvkv rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” 20:6 htkf rc://*/ta/man/translate/figs-explicit περὶ & τὴν ἑνδεκάτην 1 In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. So, **the eleventh {hour}** would be around five o’clock in the afternoon. If it would be helpful in your language, you could express this in the way the people of your culture reckon time. See how you translated the similar time reference in [20:3](../20/03.md). Alternate translation: “about 5:00 PM” 20:6 bzdg rc://*/ta/man/translate/translate-ordinal τὴν ἑνδεκάτην 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “hour eleven” -20:6 twdt rc://*/ta/man/translate/figs-explicit ἄλλους ἑστῶτας & ὧδε ἑστήκατε & ἀργοί 1 In Jesus’ culture, people would wait in the marketplace when they wanted to find work. If they had not yet found work, they would be **standing idle**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “others still looking for work … have you been standing here looking for work” +20:6 twdt rc://*/ta/man/translate/figs-explicit ἄλλους ἑστῶτας & ὧδε ἑστήκατε & ἀργοί 1 In Jesus’ culture, people would wait in the marketplace when they wanted to find work. If they had not yet found work, they would be **standing idle**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “others still looking for work … have you been standing here looking for work” 20:6 y4cz rc://*/ta/man/translate/translate-tense λέγει 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: “he said” 20:6 r3cf rc://*/ta/man/translate/figs-quotesinquotes λέγει αὐτοῖς, τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί 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: “he asks them why they had stood there idle the whole day.” 20:7 s9i4 rc://*/ta/man/translate/translate-tense λέγουσιν & λέγει 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: “They said … He said” @@ -3453,7 +3461,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:21 gvrg rc://*/ta/man/translate/figs-imperative εἰπὲ 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “I ask that you say” 20:21 hqti rc://*/ta/man/translate/figs-yousingular εἰπὲ & δεξιῶν & σου & σου 1 Because the mother of the sons of Zebedee is speaking to Jesus, the command the word **your** are singular throughout what she says. 20:21 b8xs rc://*/ta/man/translate/translate-symaction καθίσωσιν & εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου 1 When someone sits at the **right hand** or at the **left hand** of a ruler, this symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “might sit down to rule, one at your right hand and one at your left hand” or “might took the places of honor and authority, one at your right hand and one at your left hand” -20:21 z43h rc://*/ta/man/translate/figs-metonymy εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου 1 Here, the phrases **at your right hand** and **at your left hand** refer to the places next to Jesus’ right and left hands, which would be the right side and the left side. In the Jesus’ culture, these sides were associated with honor or authority. If it would be helpful in your language, you could refer to the “right side” and “left side.” Make sure that your readers understand that these sides indicate that the two sons of Zebedee would have honor and authority when they sits there. Alternate translation: “one at your right side and one at your left side” or “one in the honorable place at your right and one in the honorable place at your left” +20:21 z43h rc://*/ta/man/translate/figs-metonymy εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου 1 Here, the phrases **at your right hand** and **at your left hand** refer to the places next to Jesus’ right and left hands, which would be the right side and the left side. In the Jesus’ culture, these sides were associated with honor or authority. If it would be helpful in your language, you could refer to the “right side” and “left side.” Make sure that your readers understand that these sides indicate that the two sons of Zebedee would have honor and authority when they sits there. Alternate translation: “one at your right side and one at your left side” or “one in the honorable place at your right and one in the honorable place at your left” 20:22 gx17 rc://*/ta/man/translate/figs-explicit εἶπεν 1 Here Matthew implies that Jesus is speaking directly to the two sons of Zebedee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “said to her two sons” 20:22 f9cy rc://*/ta/man/translate/figs-metaphor πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν 1 Here Jesus speaks of experiencing pain and suffering as if it were drinking from a **cup**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “to experience the pain that I am about to experience” or “to experience the suffering that I am about to experience” 20:22 wing rc://*/ta/man/translate/figs-metonymy τὸ ποτήριον 1 Here, **cup** represents the drink inside the cup, which in Jesus’ culture would probably have been wine. 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 drink” or “the wine in the cup” @@ -3512,7 +3520,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:33 q3o8 rc://*/ta/man/translate/figs-activepassive ἀνοιγῶσιν οἱ ὀφθαλμοὶ ἡμῶν 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: “our eyes might become open” 20:34 hin4 rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “having sympathized with them” 20:34 l3nz rc://*/ta/man/translate/figs-idiom ἠκολούθησαν αὐτῷ 1 Here, the phrase **followed him** could indicate that: (1) the two blind men traveled with Jesus and were his disciple. Alternate translation: “they became his disciples” or “they traveled with him as his students” (2) the two blind men walked with Jesus on the road. Alternate translation: “they walked with him” or “they went with him” -21:intro ni1x 0 # Matthew 21 General Notes\n\n## Structure and formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * Jesus enters Jerusalem (21:1–11)\n * Jesus drives people out of the temple and argues with the leaders (21:12–17)\n * Jesus curses a fig tree (21:18–22)\n * Jesus speaks with the chief priests and elders (21:23–46)\n * Questions about authority (21:23–27)\n * The parable of the two children (21:28–32)\n * The parable of the vineyard (21:33–41)\n * The stone that the builders rejected (21:42–44)\n * The reaction of the chief priests and elders (21:45–46)\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 [21:5](../21/05.md), [21:9](../21/09.md), and [21:42](../21/42.md), which are mostly quotes from the Old Testament.\n\n## Special concepts in this chapter\n\n### The donkey and the colt\n\nIn [21:1–4](../21/01.md), Jesus instructs two of his disciples to collect a donkey and a colt for him to use as he enters into Jerusalem. Matthew comments that Jesus did that in fulfillment of [Zechariah 9:9](../zec/09/09.md), which indicates that a special king of Israel will ride on a donkey and on a colt, which is a poetic way of referring to a donkey that is a colt. In the story in Matthew, Matthew refers to both the donkey and the colt that the disciples collect, but he does not indicate which one Jesus actually rides. Make sure that it is clear that there are two animals that match the way that [Zechariah 9:9](../zec/09/09.md) was written, but do not indicate which one Jesus rode on.\n\n### Hosanna\n\nThe word “Hosanna” is a Hebrew word spelled out how it sounds in Matthew’s language. The word means “save us, please.” By the time of Jesus, however, people would use the word to praise or honor God and others. Consider whether to spell the word out as it sounds or state its meaning. See the notes on [21:9](../21/09.md) and [21:15](../21/15.md) for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Disrupting activity in the temple area\n\nIn [21:12–13](../21/12.md), Jesus disrupts normal activity in the temple by driving out some people and by overturning the chairs and tables of others. Jesus performed this symbolic action to express a specific message. However, Christians debate exactly what the symbolic action means. Jesus could have been protesting against people who were buying and selling dishonestly. He could have been protesting against all buying and selling in the temple area. He could have been indicating that the temple would be destroyed. Your translation should state what Jesus did while allowing for all of these possible interpretations.\n\n### The baptism of John\n\nIn [21:25–27](../21/25.md), Jesus and the chief priests and elders discuss “the baptism of John.” Here they are referring to how John baptized people for repentance. Jesus asks them whether they think that John’s baptism came from heaven or from people, which means that he performed baptisms by God’s authority or by human authority. The chief priests and elders decide not to answer the question. See the notes on these verses for ways to refer to John’s baptism and to the authority behind it.\n\n### Renting out a vineyard\n\nIn [21:33–41](../21/33.md), Jesus tells a story about a man who built a vineyard and then rented it out to farmers. Jesus is referring to a common arrangement in which a wealthy person who owned property would have poorer people use that property for farming or tending grapes. These poorer people would do the work and then sell the produce, and they would give the person who owned the property a portion of what they made. If your readers would not be familiar with this kind of arrangement, make sure that your translation is clear about what is happening in the story.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the two children\n\nIn [21:28–32](../21/28.md), Jesus tells and explains a story about a man and his two children. The man asks both children to work in his vineyard. The first child says that he will not but later works there anyways. The second child says that he will but later does not work there. Jesus and the chief priest and elders agree that it was the first child who actually did what the father wanted. Jesus then explains that he is illustrating how different groups of people reacted to John the Baptist’s ministry. People who sinned much but then repented when John preached are like the first child who actually did what the father wanted. The Jewish religious leaders who did not repent when John preached are like the second child who did not actually do what the father wanted. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the vineyard\n\nIn [21:33–41](../21/33.md), Jesus tells a story about a man who planted a vineyard and rented it out to farmers. When the man sends servants to collect the rent, the farmers refuse and injure or kill the servants. When the man sends his own son, the farmers kill him as well. Jesus and the chief priests and elders agree that the man should destroy the farmers and rent the vineyard to other people. When he applies the parable in [21:42–44](../21/42.md), Jesus indicates that the Jewish religious leaders are like those farmers who will be destroyed. He also implies that the vineyard represents the people of Israel, the servants represent God’s messengers, the son represents Jesus himself, and the man who owned the vineyard represents God. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The stone\n\nIn [21:42](../21/42.md), Jesus quotes from [Psalm 118:22–23](../psa/118/22.md), which refers to a specific “stone.” In the Psalm, this stone most likely represents the king of Israel, or it perhaps represents the Israelite people in general. When Jesus refers to the stone in [21:42](../21/42.md) and [21:44](../21/44.md), he is implicitly identifying it with himself. Since the stone language comes from a quotation from the Psalms, you should preserve it in some form in your translation. Also, since Jesus does not explicitly claim to be the stone, you should keep that implicit in your translation. 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\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to his disciples or to the Jewish leaders. 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 quote from Zechariah and Isaiah in [21:5](../21/05.md)\n\nIn [21:5](../21/05.md), Matthew quotes from someone whom he calls “the prophet” ([21:4](../21/04.md)). The last three lines of the quotation are from [Zechariah 9:9](../zec/09/09.md). The first line sounds somewhat like the first line of [Zechariah 9:9](../zec/09/09.md), but it matches the first line of [Isaiah 62:11](../isa/62/11.md) exactly. Most likely, Matthew was thinking of both of these verses when he wrote down the quotation. If you must refer to the author of the quotation or book from which the quotation came, it is recommended that you refer to Zechariah, since most of the quotation is from that book. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### Different versions of the parable of the two children\n\nThere are two primary versions of the parable of the two children in [21:28–31](../21/28.md):\n\n1. The first child says that he will not work in the vineyard but later does. Meanwhile, the second child says that he will work in the vineyard but does not. The chief priests and scribes say that the first child did what the father wanted.\n2. The first child says that he will work in the vineyard but does not. Meanwhile, the second child says that he will not work in the vineyard but later does. The chief priests and scribes say that the second child did what the father wanted.\n\nThe ULT and the UST are based on the first version listed above. 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. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Verse 44\n\nA few manuscripts do not include anything for [21:44](../21/44.md). Many early manuscripts do include the verse. While it it possible that people added this verse because similar words appear in the same place in [Luke 20:18](../luk/20/18.md), it is more likely that this verse was accidentally omitted from a few manuscripts. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. Otherwise, since it is likely that [21:44](../21/44.md) does belong here, it is recommended that you follow the ULT by including the verse. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +21:intro ni1x 0 # Matthew 21 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * Jesus enters Jerusalem (21:1–11)\n * Jesus drives people out of the temple and argues with the leaders (21:12–17)\n * Jesus curses a fig tree (21:18–22)\n * Jesus speaks with the chief priests and elders (21:23–46)\n * Questions about authority (21:23–27)\n * The parable of the two children (21:28–32)\n * The parable of the vineyard (21:33–41)\n * The stone that the builders rejected (21:42–44)\n * The reaction of the chief priests and elders (21:45–46)\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 [21:5](../21/05.md), [21:9](../21/09.md), and [21:42](../21/42.md), which are mostly quotes from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The donkey and the colt\n\nIn [21:1–4](../21/01.md), Jesus instructs two of his disciples to collect a donkey and a colt for him to use as he enters into Jerusalem. Matthew comments that Jesus did that in fulfillment of [Zechariah 9:9](../zec/09/09.md), which indicates that a special king of Israel will ride on a donkey and on a colt, which is a poetic way of referring to a donkey that is a colt. In the story in Matthew, Matthew refers to both the donkey and the colt that the disciples collect, but he does not indicate which one Jesus actually rides. Make sure that it is clear that there are two animals that match the way that [Zechariah 9:9](../zec/09/09.md) was written, but do not indicate which one Jesus rode on.\n\n### Hosanna\n\nThe word “Hosanna” is a Hebrew word spelled out how it sounds in Matthew’s language. The word means “save us, please.” By the time of Jesus, however, people would use the word to praise or honor God and others. Consider whether to spell the word out as it sounds or state its meaning. See the notes on [21:9](../21/09.md) and [21:15](../21/15.md) for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Disrupting activity in the temple area\n\nIn [21:12–13](../21/12.md), Jesus disrupts normal activity in the temple by driving out some people and by overturning the chairs and tables of others. Jesus performed this symbolic action to express a specific message. However, Christians debate exactly what the symbolic action means. Jesus could have been protesting against people who were buying and selling dishonestly. He could have been protesting against all buying and selling in the temple area. He could have been indicating that the temple would be destroyed. Your translation should state what Jesus did while allowing for all of these possible interpretations.\n\n### The baptism of John\n\nIn [21:25–27](../21/25.md), Jesus and the chief priests and elders discuss “the baptism of John.” Here they are referring to how John baptized people for repentance. Jesus asks them whether they think that John’s baptism came from heaven or from people, which means that he performed baptisms by God’s authority or by human authority. The chief priests and elders decide not to answer the question. See the notes on these verses for ways to refer to John’s baptism and to the authority behind it.\n\n### Renting out a vineyard\n\nIn [21:33–41](../21/33.md), Jesus tells a story about a man who built a vineyard and then rented it out to farmers. Jesus is referring to a common arrangement in which a wealthy person who owned property would have poorer people use that property for farming or tending grapes. These poorer people would do the work and then sell the produce, and they would give the person who owned the property a portion of what they made. If your readers would not be familiar with this kind of arrangement, make sure that your translation is clear about what is happening in the story.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the two children\n\nIn [21:28–32](../21/28.md), Jesus tells and explains a story about a man and his two children. The man asks both children to work in his vineyard. The first child says that he will not but later works there anyways. The second child says that he will but later does not work there. Jesus and the chief priest and elders agree that it was the first child who actually did what the father wanted. Jesus then explains that he is illustrating how different groups of people reacted to John the Baptist’s ministry. People who sinned much but then repented when John preached are like the first child who actually did what the father wanted. The Jewish religious leaders who did not repent when John preached are like the second child who did not actually do what the father wanted. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the vineyard\n\nIn [21:33–41](../21/33.md), Jesus tells a story about a man who planted a vineyard and rented it out to farmers. When the man sends servants to collect the rent, the farmers refuse and injure or kill the servants. When the man sends his own son, the farmers kill him as well. Jesus and the chief priests and elders agree that the man should destroy the farmers and rent the vineyard to other people. When he applies the parable in [21:42–44](../21/42.md), Jesus indicates that the Jewish religious leaders are like those farmers who will be destroyed. He also implies that the vineyard represents the people of Israel, the servants represent God’s messengers, the son represents Jesus himself, and the man who owned the vineyard represents God. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The stone\n\nIn [21:42](../21/42.md), Jesus quotes from [Psalm 118:22–23](../psa/118/22.md), which refers to a specific “stone.” In the Psalm, this stone most likely represents the king of Israel, or it perhaps represents the Israelite people in general. When Jesus refers to the stone in [21:42](../21/42.md) and [21:44](../21/44.md), he is implicitly identifying it with himself. Since the stone language comes from a quotation from the Psalms, you should preserve it in some form in your translation. Also, since Jesus does not explicitly claim to be the stone, you should keep that implicit in your translation. 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\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to his disciples or to the Jewish leaders. 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 quote from Zechariah and Isaiah in [21:5](../21/05.md)\n\nIn [21:5](../21/05.md), Matthew quotes from someone whom he calls “the prophet” ([21:4](../21/04.md)). The last three lines of the quotation are from [Zechariah 9:9](../zec/09/09.md). The first line sounds somewhat like the first line of [Zechariah 9:9](../zec/09/09.md), but it matches the first line of [Isaiah 62:11](../isa/62/11.md) exactly. Most likely, Matthew was thinking of both of these verses when he wrote down the quotation. If you must refer to the author of the quotation or book from which the quotation came, it is recommended that you refer to Zechariah, since most of the quotation is from that book. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### Different versions of the parable of the two children\n\nThere are two primary versions of the parable of the two children in [21:28–31](../21/28.md):\n\n1. The first child says that he will not work in the vineyard but later does. Meanwhile, the second child says that he will work in the vineyard but does not. The chief priests and scribes say that the first child did what the father wanted.\n2. The first child says that he will work in the vineyard but does not. Meanwhile, the second child says that he will not work in the vineyard but later does. The chief priests and scribes say that the second child did what the father wanted.\n\nThe ULT and the UST are based on the first version listed above. 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. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Verse 44\n\nA few manuscripts do not include anything for [21:44](../21/44.md). Many early manuscripts do include the verse. While it it possible that people added this verse because similar words appear in the same place in [Luke 20:18](../luk/20/18.md), it is more likely that this verse was accidentally omitted from a few manuscripts. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. Otherwise, since it is likely that [21:44](../21/44.md) does belong here, it is recommended that you follow the ULT by including the verse. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 21:1 f8fs rc://*/ta/man/translate/writing-newevent καὶ ὅτε 1 Here, the phrase **And when** 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. Alternate translation: “Then” 21:1 z5qk rc://*/ta/man/translate/figs-go ἤγγισαν & ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “they went near … went” 21:1 tf8g rc://*/ta/man/translate/writing-pronouns ἤγγισαν 1 The pronoun **they** refers to Jesus and his disciples. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “Jesus and his disciples came near” @@ -3759,7 +3767,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 21:46 kv1f rc://*/ta/man/translate/grammar-connect-logic-result καὶ ζητοῦντες αὐτὸν κρατῆσαι, ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the result that the second clause describes. Alternate translation: “Now the crowds regarded him as a prophet, so they, seeking to arrest him, were afraid of those crowds” 21:46 ttbo rc://*/ta/man/translate/figs-explicit ἐφοβήθησαν τοὺς ὄχλους 1 Here Matthew implies that the chief priests and Pharisees did not **seize** Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they did not do so since they feared the crowds” 21:46 i35y rc://*/ta/man/translate/figs-explicit τοὺς ὄχλους 1 Here Matthew implies that the chief priests and the Pharisees **feared** what **the crowds** would do if they seized Jesus. They might have rioted or attacked them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “what the crowd would do” or “that the crowd might riot” -22:intro k5ze 0 # Matthew 22 General Notes\n\n## Structure and formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * The parable of the wedding feast (22:1–14)\n * Jesus debates with the religious leaders (22:15–46)\n * Jesus debates with the Pharisees and Herodians about taxes (22:15–22)\n * Jesus debates with the Sadducees about the resurrection (22:23–33)\n * Jesus debates with a lawyer about the greatest commandment (22:34–40)\n * Jesus asks the religious leaders about the Christ (22:41–46)\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 [22:44](../22/44.md), which is a quote from [Psalm 110:1](../psa/110/01.md).\n\n## Special Concepts in this Chapter\n\n### The poll tax\n\nThe word translated “poll tax” refers to a specific amount of money that each adult person had to pay to the government. In Jesus’ time period, the Roman government required Jewish adults to pay a high tax. The Pharisees ask whether this tax that the Roman government required contradicted the law that God gave Moses. Make sure that your readers understand that the Pharisees are asking about a tax that the Roman government required each adult Jewish person to pay.\n\n### A man marrying his brother’s widow\n\nIn [22:23–33](../22/23.md), the Sadducees question Jesus in regard to a hypothetical situation in which a woman marries seven brothers in succession. This situation is based on a command in the Jewish law that can be found in [Deuteronomy 25:5–6](../deu/25/05.md). The law requires a woman who is widowed without children to marry a brother of her late husband. The first child that they have together will be considered the child of the dead man. In this way, that man’s family line would continue. The Sadducees present an extreme application of this law, with seven brothers successively marrying the same woman and dying without having children. They use this example to try to make the idea of resurrection look strange or silly. Make sure that your readers understand the example that the Sadducees present.\n\n### The great commandment\n\nJewish teachers sometimes debated which specific commandment was the greatest or most important one. This was important because, if commandments seemed to contradict each other in a specific situation, the greater one would be the correct one to obey. When the lawyer asks Jesus about “the first and great commandment” in [22:36](../22/36.md), he wants Jesus to offer an opinion about this debate. Make sure that your readers understand that this is what the lawyer is asking about.\n\n### King David and the Christ\n\nIn [22:41–45](../22/41.md), Jesus asks the Pharisees about which important person the Christ is descended from. They give a commonly accepted answer: the Christ is King David’s descendant. Jesus then quotes from [Psalm 110:1](../psa/110/01.md), in which King David, the author of the Psalm, calls God “Lord” but then also calls someone else, the Christ, “my Lord.” Since people in David’s culture called older and more important people “lord,” it does not make sense for David to call his own descendant “Lord.” When Jesus asks about this, he implies that the Christ is indeed King David’s descendant, but he is also more than that. Make sure that this the discussion about calling someone “Lord” is clear to your readers.\n\n## Important Figures of Speech in this Chapter\n\n### The Parable of the Wedding Feast\n\nIn [22:1–14](../22/01.md), Jesus tells a story about a king whose son was getting married. He wanted to throw a feast, so he invited important people to come. However, they refused to come and even mistreated the king’s servants. In response, the king punished those people and instead invited many unimportant people whom his servants found. When the king went to visit these guests, he noticed that one of them was not wearing clothing appropriate for a wedding feast. He had him tied up and punished. He applies this parable by indicating that many people are “called” to be part of God’s kingdom but only a few of them are “chosen” to actually do so. In other words, just as the king invited many people to come to the feast, but only a few actually attended, so God invites many people to participate in his kingdom, but only a few actually do so. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\nSingular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the Jewish leaders or in things that the king in the parable says to his servants. Because of this, many 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### Paradox\n\nA paradox is a statement that describes two things that seemingly cannot both be true at the same time. To the Jews, ancestors were greater than their descendants. However, in one psalm David calls one of his descendants “Lord.” Jesus tells the Jewish leaders that this is a paradox, asking, “If David then calls the Christ ‘Lord,’ how is he David’s son?” ([22:45](../22/45.md)). He is trying to lead his hearers to the true understanding that the Christ will be divine, and that he himself is the Christ. So David is speaking to his son, that is, his descendant, as the Christ, and it is appropriate for him to address him as his “Lord.” +22:intro k5ze 0 # Matthew 22 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * The parable of the wedding feast (22:1–14)\n * Jesus debates with the religious leaders (22:15–46)\n * Jesus debates with the Pharisees and Herodians about taxes (22:15–22)\n * Jesus debates with the Sadducees about the resurrection (22:23–33)\n * Jesus debates with a lawyer about the greatest commandment (22:34–40)\n * Jesus asks the religious leaders about the Christ (22:41–46)\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 [22:44](../22/44.md), which is a quote from [Psalm 110:1](../psa/110/01.md).\n\n## Special Concepts in this Chapter\n\n### The poll tax\n\nThe word translated “poll tax” refers to a specific amount of money that each adult person had to pay to the government. In Jesus’ time period, the Roman government required Jewish adults to pay a high tax. The Pharisees ask whether this tax that the Roman government required contradicted the law that God gave Moses. Make sure that your readers understand that the Pharisees are asking about a tax that the Roman government required each adult Jewish person to pay.\n\n### A man marrying his brother’s widow\n\nIn [22:23–33](../22/23.md), the Sadducees question Jesus in regard to a hypothetical situation in which a woman marries seven brothers in succession. This situation is based on a command in the Jewish law that can be found in [Deuteronomy 25:5–6](../deu/25/05.md). The law requires a woman who is widowed without children to marry a brother of her late husband. The first child that they have together will be considered the child of the dead man. In this way, that man’s family line would continue. The Sadducees present an extreme application of this law, with seven brothers successively marrying the same woman and dying without having children. They use this example to try to make the idea of resurrection look strange or silly. Make sure that your readers understand the example that the Sadducees present.\n\n### The great commandment\n\nJewish teachers sometimes debated which specific commandment was the greatest or most important one. This was important because, if commandments seemed to contradict each other in a specific situation, the greater one would be the correct one to obey. When the lawyer asks Jesus about “the first and great commandment” in [22:36](../22/36.md), he wants Jesus to offer an opinion about this debate. Make sure that your readers understand that this is what the lawyer is asking about.\n\n### King David and the Christ\n\nIn [22:41–45](../22/41.md), Jesus asks the Pharisees about which important person the Christ is descended from. They give a commonly accepted answer: the Christ is King David’s descendant. Jesus then quotes from [Psalm 110:1](../psa/110/01.md), in which King David, the author of the Psalm, calls God “Lord” but then also calls someone else, the Christ, “my Lord.” Since people in David’s culture called older and more important people “lord,” it does not make sense for David to call his own descendant “Lord.” When Jesus asks about this, he implies that the Christ is indeed King David’s descendant, but he is also more than that. Make sure that this the discussion about calling someone “Lord” is clear to your readers.\n\n## Important Figures of Speech in this Chapter\n\n### The Parable of the Wedding Feast\n\nIn [22:1–14](../22/01.md), Jesus tells a story about a king whose son was getting married. He wanted to throw a feast, so he invited important people to come. However, they refused to come and even mistreated the king’s servants. In response, the king punished those people and instead invited many unimportant people whom his servants found. When the king went to visit these guests, he noticed that one of them was not wearing clothing appropriate for a wedding feast. He had him tied up and punished. He applies this parable by indicating that many people are “called” to be part of God’s kingdom but only a few of them are “chosen” to actually do so. In other words, just as the king invited many people to come to the feast, but only a few actually attended, so God invites many people to participate in his kingdom, but only a few actually do so. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\nSingular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the Jewish leaders or in things that the king in the parable says to his servants. Because of this, many 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### Paradox\n\nA paradox is a statement that describes two things that seemingly cannot both be true at the same time. To the Jews, ancestors were greater than their descendants. However, in one psalm David calls one of his descendants “Lord.” Jesus tells the Jewish leaders that this is a paradox, asking, “If David then calls the Christ ‘Lord,’ how is he David’s son?” ([22:45](../22/45.md)). He is trying to lead his hearers to the true understanding that the Christ will be divine, and that he himself is the Christ. So David is speaking to his son, that is, his descendant, as the Christ, and it is appropriate for him to address him as his “Lord.” 22:1 uh33 rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Jesus is responding to how the chief priests and the Pharisees wanted to arrest him (see [21:45–46](../21/45.md)). He is not responding to something that they said to him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “responding to what they wanted to do” or “in response” 22:1 zy3q rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the chief priests, the elders, and the Pharisees, with whom Jesus has been talking. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “to the chief priests, the elders, and the Pharisees” or “to the Jewish leaders” 22:1 cjpa rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared” @@ -3892,7 +3900,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 22:29 p1ae rc://*/ta/man/translate/figs-metaphor πλανᾶσθε 1 Jesus is speaking as if the Sadducees have literally been **led astray** or conducted down the wrong path. He means that they have been deceived. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “You are being deceived” 22:29 xkvg rc://*/ta/man/translate/figs-activepassive πλανᾶσθε 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 they themselves. Alternate translation: “You are going astray” or “You are leading yourselves astray” 22:29 dax6 rc://*/ta/man/translate/figs-abstractnouns τὴν δύναμιν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **power**, you could express the same idea in another way. Alternate translation: “the powerful things that God can do” -22:30 c44u rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of how the Sadducees have been “led astray” (see [22:29](../22/29.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: “In fact,” or “What you should know is that” +22:30 c44u rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of how the Sadducees have been “led astray” (see [22:29](../22/29.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: “In fact,” or “What you should know is that” 22:30 na4o rc://*/ta/man/translate/figs-explicit ἐν & τῇ ἀναστάσει 1 Here Jesus could be referring to: (1) the period of time that will begin at **the resurrection**. Alternate translation: “once the resurrection happens” (2) the moment of **resurrection** itself. Alternate translation: “at the moment of resurrection” 22:30 ygr1 rc://*/ta/man/translate/figs-abstractnouns ἐν & τῇ ἀναστάσει 1 If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea in another way. Alternate translation: “when people resurrect” 22:30 mrjb rc://*/ta/man/translate/figs-explicit οὔτε γαμοῦσιν οὔτε γαμίζονται 1 In Jesus’ culture, it was customary to talk about men marrying and women being **given in marriage**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “men do not marry and women are not given in marriage” or “men and women do not get married” @@ -3973,7 +3981,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 22:46 as3h rc://*/ta/man/translate/figs-metonymy ἀποκριθῆναι αὐτῷ λόγον 1 Matthew is using the term **word** to mean something spoken in words. The phrase **answer him a word** refers to using words to answer Jesus’ question. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to give an answer” or “to answer him in any way” 22:46 i3km rc://*/ta/man/translate/figs-doublenegatives οὐδὲ ἐτόλμησέν τις ἀπ’ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι 1 The words translated **nor** and **any longer** 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 negative, as the ULT does. Alternate translation: “and people no longer dared from that day to question him” 22:46 a4yx rc://*/ta/man/translate/figs-idiom ἀπ’ ἐκείνης τῆς ἡμέρας 1 Here, the phrase **from that day** indicates that nobody questioned Jesus after he said what Matthew recorded in the previous verses. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “starting right then” or “from that moment on” -23:intro m99i 0 # Matthew 23 General Notes\n\n## Structure and Formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * Jesus warns his disciples against acting like the Pharisees (23:1–12)\n * Seven woes against the Pharisees and scribes (23:13–36)\n * First woe: shutting the kingdom (23:13)\n * Second woe: making proselytes (23:15)\n * Third woe: rules about swearing (23:16–22)\n * Fourth woe: tithing (23:23–24)\n * Fifth woe: cleaning inside and outside (23:25–26)\n * Sixth woe: whitewashed tombs (23:27–28)\n * Seventh woe: killing the prophets (23:29–36)\n * Lament over Jerusalem (23:37–39)\n\n## Special concepts in this chapter\n\n### Woe\n\nSeven times in this chapter, Jesus says “woe to you.” He is speaking to the scribes and Pharisees, and he is warning them that something bad will happen to them because of how they are acting. Consider how might express such a warning in your language. (See: [[rc://*/tw/dict/bible/kt/woe]])\n\n### Hypocrites\n\nSix times in this chapter, Jesus calls the scribes and Pharisees “hypocrites.” This word describes people who or claim one thing but actually do another. After calling them “hypocrites,” Jesus goes on to illustrate how they act in this way. Consider what you might call someone who says one thing but does another. (See: [[rc://*/tw/dict/bible/kt/hypocrite]])\n\n### Swearing by something\n\nIn Jesus’ culture, people would make a promise stronger by swearing by something. This means that they would call upon that thing to witness or guarantee what they promised. Jewish teachers and scholars debated which things most strongly guaranteed a promise. In [23:16–22](../23/16.md), Jesus gives his own teaching on this issue.\n\n## Important Figures of Speech in this Chapter\n\n### Being “blind”\n\nFive times in this chapter, Jesus calls scribes and Pharisees “blind.” He means that they fail to understand what is right and true. He does not mean that they are physically blind. Consider how you might express this idea in your language.\n\n### Cleaning cups and plates\n\nIn [23:25–26](../23/25.md), Jesus refers to cleaning the inside and outside of cups and plates. There are two primary ways to understand these verses. First, Jesus could be using cups and plates as a metaphor to speak about the scribes and Pharisees. In this case, he is saying that they should look righteous and also do what is righteous, just like cups and plates should be clean both on the outside and on the inside. Second, Jesus could be referring to literal cups and plates that the Pharisees use to eat food. In this case, he is saying that how they get the food that they eat from their cups and plates should be as “clean” (that is, righteously acquired) as the cups and plates are. The UST follows the first interpretation, and translation options for the second interpretation are in the notes.\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 his disciples or to the Jewish leaders. 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### Verse 14\n\nMost of the earliest manuscripts do not include anything for [23:14](../23/14.md). Some manuscripts include the following words: “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.” Since the earliest manuscripts do not include these words, the ULT and UST put these words in brackets. 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 omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +23:intro m99i 0 # Matthew 23 General Notes\n\n## Structure and Formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * Jesus warns his disciples against acting like the Pharisees (23:1–12)\n * Seven woes against the Pharisees and scribes (23:13–36)\n * First woe: shutting the kingdom (23:13)\n * Second woe: making proselytes (23:15)\n * Third woe: rules about swearing (23:16–22)\n * Fourth woe: tithing (23:23–24)\n * Fifth woe: cleaning inside and outside (23:25–26)\n * Sixth woe: whitewashed tombs (23:27–28)\n * Seventh woe: killing the prophets (23:29–36)\n * Lament over Jerusalem (23:37–39)\n\n## Special Concepts in this Chapter\n\n### Woe\n\nSeven times in this chapter, Jesus says “woe to you.” He is speaking to the scribes and Pharisees, and he is warning them that something bad will happen to them because of how they are acting. Consider how might express such a warning in your language. (See: [[rc://*/tw/dict/bible/kt/woe]])\n\n### Hypocrites\n\nSix times in this chapter, Jesus calls the scribes and Pharisees “hypocrites.” This word describes people who or claim one thing but actually do another. After calling them “hypocrites,” Jesus goes on to illustrate how they act in this way. Consider what you might call someone who says one thing but does another. (See: [[rc://*/tw/dict/bible/kt/hypocrite]])\n\n### Swearing by something\n\nIn Jesus’ culture, people would make a promise stronger by swearing by something. This means that they would call upon that thing to witness or guarantee what they promised. Jewish teachers and scholars debated which things most strongly guaranteed a promise. In [23:16–22](../23/16.md), Jesus gives his own teaching on this issue.\n\n## Important Figures of Speech in this Chapter\n\n### Being “blind”\n\nFive times in this chapter, Jesus calls scribes and Pharisees “blind.” He means that they fail to understand what is right and true. He does not mean that they are physically blind. Consider how you might express this idea in your language.\n\n### Cleaning cups and plates\n\nIn [23:25–26](../23/25.md), Jesus refers to cleaning the inside and outside of cups and plates. There are two primary ways to understand these verses. First, Jesus could be using cups and plates as a metaphor to speak about the scribes and Pharisees. In this case, he is saying that they should look righteous and also do what is righteous, just like cups and plates should be clean both on the outside and on the inside. Second, Jesus could be referring to literal cups and plates that the Pharisees use to eat food. In this case, he is saying that how they get the food that they eat from their cups and plates should be as “clean” (that is, righteously acquired) as the cups and plates are. The UST follows the first interpretation, and translation options for the second interpretation are in the notes.\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 his disciples or to the Jewish leaders. 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### Verse 14\n\nMost of the earliest manuscripts do not include anything for [23:14](../23/14.md). Some manuscripts include the following words: “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.” Since the earliest manuscripts do not include these words, the ULT and UST put these words in brackets. 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 omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 23:1 skq4 rc://*/ta/man/translate/grammar-connect-time-sequential τότε 1 The word translated **Then** at the beginning of this phrase indicates that this event happened soon after the previous event that Matthew has described. If it would be helpful in your language, you could use a different word or phrase that introduces something that happened soon after something else. Alternate translation: “Right after saying those things,” 23:2 cgig rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 23:2 dnu3 rc://*/ta/man/translate/figs-metaphor ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν 1 Here, Jesus refers to having the authority that Moses had in teaching the law as if it were sitting **in the seat of Moses**. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “taught the law as Moses did” or “succeeded Moses as teachers of our law” @@ -4035,7 +4043,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:14 o1zi rc://*/ta/man/translate/figs-metaphor κατεσθίετε τὰς οἰκίας τῶν χηρῶν 1 Here Jesus speaks as if the scribes and Pharisees were devouring or eating **the houses of widows**. He means that they are taking the **houses** away from the **widows**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “you take the houses of widows” or “you defraud widows of their houses” 23:14 u45k rc://*/ta/man/translate/figs-metonymy τὰς οἰκίας τῶν χηρῶν 1 Jesus speaks of **the houses of widows** to mean their wealth and possessions, which they would have in their **houses**. If it would be helpful in your language, you state the meaning plainly. Alternate translation: “everything that widows own” 23:14 qn1y rc://*/ta/man/translate/figs-explicit προφάσει 1 Here, the phrase **for a pretext** could mean: (1) that the scribes and Pharisees are using long prayers to try to look godly. Alternate translation: “in order to seem godly” (2) that the scribes are Pharisees are using their long prayers to hide or cover up how they **devour the houses of widows**. Alternate translation: “to cover that up” or “to disguise what they do” -23:14 puiz rc://*/ta/man/translate/writing-pronouns διὰ τοῦτο 1 The pronoun **this** refers to how the scribes and Pharisees **devour** widows’ houses while they are also **praying at length**. If this is not clear for your readers, you could make that idea more explicit. Alternate translation: “Because you do those things” +23:14 puiz rc://*/ta/man/translate/writing-pronouns διὰ τοῦτο 1 The pronoun **this** refers to how the scribes and Pharisees **devour** widows’ houses while they are also **praying at length**. If this is not clear for your readers, you could make that idea more explicit. Alternate translation: “Because you do those things” 23:14 xv95 rc://*/ta/man/translate/figs-abstractnouns λήμψεσθε περισσότερον κρίμα 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: “you will be judged more severely” 23:14 x0c6 rc://*/ta/man/translate/figs-explicit περισσότερον κρίμα 1 Here Jesus implies that these scribes and Pharisees **will receive greater judgment** than they would have if they had not pretended to be godly. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you will receive greater judgment than people who do not pretend to be godly” 23:15 pfpq rc://*/ta/man/translate/grammar-connect-logic-result οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί! ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν Γεέννης διπλότερον ὑμῶν 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “You, scribes and Pharisees, go around the sea and the dry land to make one proselyte, and when he becomes one, you make him twice as much a son of Gehenna as you. So woe to you, hypocrites!” @@ -4056,7 +4064,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:17 stqc rc://*/ta/man/translate/figs-doublet μωροὶ καὶ τυφλοί 1 The terms **Foolish** and **blind** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Blind ones” or “Very foolish” 23:17 s7a8 rc://*/ta/man/translate/figs-metaphor τυφλοί 1 Here, Jesus speaks of the scribes and Pharisees as if they were **blind**. He means that they do not know what is right. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. See how you translated the word **blind** in [23:16](../23/16.md). Alternate translation: “like blind people” or “not knowing what is right” 23:17 ujjf rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of why the teaching of the Pharisees about oaths is wrong. 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: “Think about this:” or “You should know this:” -23:17 f9zd rc://*/ta/man/translate/figs-rquestion τίς & μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν? 1 Jesus is using the question form to rebuke the religious leaders. 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 temple having sanctified the gold is greater than the gold.” or “Certainly the gold is not greater than the temple that sanctifies the gold!” +23:17 f9zd rc://*/ta/man/translate/figs-rquestion τίς & μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν? 1 Jesus is using the question form to rebuke the religious leaders. 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 temple having sanctified the gold is greater than the gold.” or “Certainly the gold is not greater than the temple that sanctifies the gold!” 23:18 i7mm rc://*/ta/man/translate/figs-quotesinquotes καί, ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν; ὃς δ’ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει. 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: “And you say that whoever swears by the altar, it is nothing, but whoever swears by the gift on top of the altar, he is obligated” 23:18 lxw4 rc://*/ta/man/translate/writing-quotations καί 1 Here Jesus uses the word **And** to introduce something else that the scribes and Pharisees say. If you keep the direct quotation in this verse, consider natural ways of introducing direct quotations in your language. Alternate translation: “And you also say” 23:18 t7p1 rc://*/ta/man/translate/figs-explicit οὐδέν ἐστιν 1 Here, the phrase **it is nothing** means that the person is not bound to keep the oath. If it would be helpful to your readers, you could make that idea more explicit. See how you translated the same clause in [23:16](../23/16.md). Alternate translation: “that person is not obligated to keep the oath” @@ -4157,7 +4165,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:39 eqnl rc://*/ta/man/translate/figs-explicit ἕως ἂν εἴπητε 1 Here, Jesus could be indicating that they will **certainly not see** him: (1) until the time when they **say** the following words. Alternate translation: “until the time when you say” (2) unless they **say** the following words. Alternate translation: “unless you say” 23:39 soho rc://*/ta/man/translate/figs-explicit εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 1 Here Jesus is quoting from [Psalm 118:26](../psa/118/26.md). Since he does not introduce the words as a quotation from an important text, you also should not introduce them as anything more than what he said. However, if it would be helpful for your readers, you could include this information in a footnote. 23:39 luw3 εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 1 The exact same sentence appears in [21:9](../21/09.md). Translate it as you did there. -24:intro h2a2 0 # Matthew 24 General Notes\n\n## Structure and formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * The disciples ask Jesus about the destruction of the temple and the end of the age (24:1–3)\n * Jesus teaches about the destruction of the temple (24:4–35)\n * Things that will happen in the time before the destruction of the temple (24:4–14)\n * Things that will happen immediately before the destruction of the temple (24:15–28)\n * The coming of the Son of Man (24:29–31)\n * When these things will happen (24:32–35)\n * Jesus teaches about the end of the age (24:36–51)\n * No one knows when this will happen (24:36–41)\n * The need to be alert (24:42–44)\n * The parable of the faithful slave and the evil slave (24:45–51)\n\n### When Jesus speaks about which topics\n\nWhen the disciples speak to Jesus in [24:3](../24/03.md), they ask about two things: first, they want to know when the temple will be destroyed, and second, they want to know about the sign of Jesus’ coming and of the end of the age. Christians disagree about when Jesus is speaking about which topic. He could:\n1. finish speaking about the destruction of the temple in [24:35](../24/35.md) and then go on to speak about his second coming (the outline above follows this view)\n2. finish speaking about the destruction of the temple in [24:28](../24/28.md) and then go on to speak about his second coming\n3. speak about the destruction of the temple as a foreshadowing of the final tribulation in [24:4–28](../24/04.md) and [24:32–35](../24/32.md) and speak about his second coming in [24:29–31](../24/29.md)\n\nSince Christians disagree over when Jesus is speaking about which topic, if possible format your translation so that several interpretations are possible.\n\n## Special Concepts in this Chapter\n\n### The destruction of the temple\n\nThe temple in Jerusalem was a very impressive, large building. Despite that, Jesus predicted that it would be destroyed within the lifetime of those who heard him. In fact, about 40 years later, a Roman army conquered Jerusalem and destroyed the temple.\n\n### The end of the age\n\nThe disciples ask Jesus about “the end of the age,” which both they and Jesus imply is also the time of Jesus’ second coming. The end of the age is the moment when God changes how things are in the present time to how they will be forever after Jesus’ second coming. Consider how you might naturally refer to this time in your translation.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [24:30](../24/30.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### “This generation” in [24:34](../24/34.md)\n\nIn [24:34](../24/34.md), Jesus says that what he has described will happen before “this generation” passes away. Many interpretations have been proposed for the group of people to which “this generation” refers:\n1. The people who were alive while Jesus was speaking these words\n2. The people who would be alive when the signs of the end began\n3. People who are like those who did not believe while Jesus was on earth\n4. Jewish people in general throughout history\n5. Humans in general\n\nSince the word that Jesus uses primarily refers to people who are alive at the same time, if possible use a word or phrase that refers to such a group of people. If it would be helpful for your readers, you could include some interpretations of the word in a footnote.\n\n### The days of Noah\n\nIn [24:37–39](../24/37.md), Jesus compares the coming of the Son of Man with the time period of Noah. When Noah was alive, God told him to warn people that an enormous flood was coming. Noah built a large boat named an ark so that he, his family, and many animals could float on the water and survive the flood. However, people did not listen to Noah, and when the flood finally happened, everyone else died. Jesus says that the coming of the Son of Man will similarly surprise people who have not listened to his warnings. Just as the flood began suddenly, so the coming of the Son of Man will begin suddenly. If it would be helpful to your readers, you could include information about Noah in a footnote.\n\n## Important Figures of Speech in this Chapter\n\n### The proverb about the corpse and the vultures\n\nIn [24:28](../24/28.md), Jesus uses or invents a proverb that states that wherever a corpse is, there vultures will gather. He could be using this proverb to indicate that:\n1. the coming of the Son of Man will be very obvious, just as a corpse is obvious because of the vultures that gather near it\n2. people and groups of people that are spiritually dead will certainly be judged and punished, just as a corpse is devoured by vultures\n3. believers who have died (the corpse) will come back to life with the aid of angels (the vultures)\n\nSince Christians debate how Jesus wishes to apply this proverb, it is best to preserve the proverb without explaining its meaning. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/writing-proverbs]])\n\n### The parable of the faithful slave and the evil slave\n\nIn [24:45–51](../24/45.md), Jesus tells a story about how a slave might react to being put in charge of the rest of the household when the master goes on a journey. If the slave is wise and faithful, he will do what his master asked him to do. Then, when the master returns, the slave will be rewarded. On the other hand, if the slave is evil, he will abuse the other slaves and feast with drunk people. Jesus tells this story to make his disciples think about how they should behave during the time before his second coming. They should be like the wise and faithful slave, not the evil slave. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\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 teaching that Jesus gives to his disciples. 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]]) +24:intro h2a2 0 # Matthew 24 General Notes\n\n## Structure and Formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * The disciples ask Jesus about the destruction of the temple and the end of the age (24:1–3)\n * Jesus teaches about the destruction of the temple (24:4–35)\n * Things that will happen in the time before the destruction of the temple (24:4–14)\n * Things that will happen immediately before the destruction of the temple (24:15–28)\n * The coming of the Son of Man (24:29–31)\n * When these things will happen (24:32–35)\n * Jesus teaches about the end of the age (24:36–51)\n * No one knows when this will happen (24:36–41)\n * The need to be alert (24:42–44)\n * The parable of the faithful slave and the evil slave (24:45–51)\n\n### When Jesus speaks about which topics\n\nWhen the disciples speak to Jesus in [24:3](../24/03.md), they ask about two things: first, they want to know when the temple will be destroyed, and second, they want to know about the sign of Jesus’ coming and of the end of the age. Christians disagree about when Jesus is speaking about which topic. He could:\n1. finish speaking about the destruction of the temple in [24:35](../24/35.md) and then go on to speak about his second coming (the outline above follows this view)\n2. finish speaking about the destruction of the temple in [24:28](../24/28.md) and then go on to speak about his second coming\n3. speak about the destruction of the temple as a foreshadowing of the final tribulation in [24:4–28](../24/04.md) and [24:32–35](../24/32.md) and speak about his second coming in [24:29–31](../24/29.md)\n\nSince Christians disagree over when Jesus is speaking about which topic, if possible format your translation so that several interpretations are possible.\n\n## Special Concepts in this Chapter\n\n### The destruction of the temple\n\nThe temple in Jerusalem was a very impressive, large building. Despite that, Jesus predicted that it would be destroyed within the lifetime of those who heard him. In fact, about 40 years later, a Roman army conquered Jerusalem and destroyed the temple.\n\n### The end of the age\n\nThe disciples ask Jesus about “the end of the age,” which both they and Jesus imply is also the time of Jesus’ second coming. The end of the age is the moment when God changes how things are in the present time to how they will be forever after Jesus’ second coming. Consider how you might naturally refer to this time in your translation.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [24:30](../24/30.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### “This generation” in [24:34](../24/34.md)\n\nIn [24:34](../24/34.md), Jesus says that what he has described will happen before “this generation” passes away. Many interpretations have been proposed for the group of people to which “this generation” refers:\n1. The people who were alive while Jesus was speaking these words\n2. The people who would be alive when the signs of the end began\n3. People who are like those who did not believe while Jesus was on earth\n4. Jewish people in general throughout history\n5. Humans in general\n\nSince the word that Jesus uses primarily refers to people who are alive at the same time, if possible use a word or phrase that refers to such a group of people. If it would be helpful for your readers, you could include some interpretations of the word in a footnote.\n\n### The days of Noah\n\nIn [24:37–39](../24/37.md), Jesus compares the coming of the Son of Man with the time period of Noah. When Noah was alive, God told him to warn people that an enormous flood was coming. Noah built a large boat named an ark so that he, his family, and many animals could float on the water and survive the flood. However, people did not listen to Noah, and when the flood finally happened, everyone else died. Jesus says that the coming of the Son of Man will similarly surprise people who have not listened to his warnings. Just as the flood began suddenly, so the coming of the Son of Man will begin suddenly. If it would be helpful to your readers, you could include information about Noah in a footnote.\n\n## Important Figures of Speech in this Chapter\n\n### The proverb about the corpse and the vultures\n\nIn [24:28](../24/28.md), Jesus uses or invents a proverb that states that wherever a corpse is, there vultures will gather. He could be using this proverb to indicate that:\n1. the coming of the Son of Man will be very obvious, just as a corpse is obvious because of the vultures that gather near it\n2. people and groups of people that are spiritually dead will certainly be judged and punished, just as a corpse is devoured by vultures\n3. believers who have died (the corpse) will come back to life with the aid of angels (the vultures)\n\nSince Christians debate how Jesus wishes to apply this proverb, it is best to preserve the proverb without explaining its meaning. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/writing-proverbs]])\n\n### The parable of the faithful slave and the evil slave\n\nIn [24:45–51](../24/45.md), Jesus tells a story about how a slave might react to being put in charge of the rest of the household when the master goes on a journey. If the slave is wise and faithful, he will do what his master asked him to do. Then, when the master returns, the slave will be rewarded. On the other hand, if the slave is evil, he will abuse the other slaves and feast with drunk people. Jesus tells this story to make his disciples think about how they should behave during the time before his second coming. They should be like the wise and faithful slave, not the evil slave. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\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 teaching that Jesus gives to his disciples. 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]]) 24:1 b6uv rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” 24:1 ke79 rc://*/ta/man/translate/figs-explicit ἀπὸ τοῦ ἱεροῦ 1 Here Matthew means that Jesus went out from the temple area. He does not mean that Jesus was in the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from the temple courtyard” 24:1 di17 rc://*/ta/man/translate/figs-possession τὰς οἰκοδομὰς τοῦ ἱεροῦ 1 Here, Jesus is using the possessive form to describe **buildings** that are in **the temple** area. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the buildings in the temple complex” @@ -4413,7 +4421,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:51 jj2z rc://*/ta/man/translate/figs-metaphor διχοτομήσει αὐτὸν 1 Here, the phrase **cut him in two** could refer to: (1) a severe punishment that does not kill the slave. This is supported by how the following clauses imply that the slave is still alive, which he would not be if he had literally been cut in two. Alternate translation: “he will discipline him painfully” (2) the slave literally being cut into two pieces. Alternate translation: “he will have him cut in half” 24:51 pv2d rc://*/ta/man/translate/figs-idiom τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει 1 Here, the phrase **appoint his place with the hypocrites** indicates that the slave will be treated as **the hypocrites** are. More specifically, if the phrase **cut him in two** refers to: (1) a severe punishment, then Jesus indicates that the slave is punished in the same place where **the hypocrites** are punished. Alternate translation: “cause him to be punished where the hypocrites are punished” (2) literally killing the servant, then Jesus indicates that the slave ends up after his death where **the hypocrites** end up: in hell. Alternate translation: “send him to hell with the hypocrites” 24:51 rwd5 ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων 1 This clause is identical to the last clause in [8:12](../08/12.md). Translate it as you did there. -25:intro qe8a 0 # Matthew 25 General Notes\n\n## Structure and formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * The parable of the ten virgins (25:1–13)\n * The parable of the talents (25:14–30)\n * Teaching about the final judgment (25:31–46)\n\n## Special Concepts in this Chapter\n\n### The “lamps”\n\nThe word translated “lamps” throughout [25:1–13](../25/01.md) primarily refers to something that burns and gives light. Most likely, Jesus is either referring to oil lamps, which burn oil using a wick to create a relatively small amount of light, or to torches, which are soaked in oil and lit to create a relatively large amount of light. Since most translations express the idea with a word like “lamp,” the ULT and the UST translate the word as “lamp” and “oil lamp.” Consider whether “lamp” or “torch” better fits what the story narrates and then use the term that is more natural. (See: [[rc://*/tw/dict/bible/other/lamp]])\n\n### Escorting the bridegroom\n\nIn [25:1–13](../25/01.md), Jesus uses wedding customs to illustrate how to wait for his second coming. Unfortunately, we know very little about Jewish wedding customs during this time period. The story that Jesus tells implies that young women would escort the bridegroom to where the wedding celebration would be held. These young women may have been friends of the bride. It is unclear whether this is the first event in the wedding celebration, and it is also unclear exactly where the young women escort the bridegroom. It could be the bride’s parents’ house, a wedding hall, or some other location. Since Jesus does not include any further explanation, and since we do not know much about weddings in this time period, you should avoid giving explanatory information except for clarifying that the young women escort the bridegroom to wherever the wedding event was going to happen.\n\n### Talents\n\nA talent was a unit of weight that, when used for precious metals, was also a unit of money. One talent weighed about 30 kilograms or about 65 pounds. The talent referred to in this chapter was probably worth about 6,000 denarii, that is, about 6,000 days’ wages for a hired worker. The exact amount of money is not important, so you could use a general term in your culture for that amount of money, or you could indicate about how many days’ wages it would be worth. Alternatively, you could spell “talent” how it sounds in your language and then provide a footnote that indicates about how much money this is. (See: [[rc://*/ta/man/translate/translate-bmoney]])\n\n### The final judgment\n\nIn [25:31–46](../25/31.md), Jesus describes some of what will happen at the final judgment when he, the Son of Man and the king, judges everyone. He divides people into two groups, and then he explains that this is based on how they have treated the least important believers. Then, he sends the ones who did not do what was right to eternal punishment, and he takes the ones who did what was right to experience eternal life with him. Jesus describes this scene to explain what the final judgment will be like, not to narrate everything about the final judgment exactly as it will happen, so be sure not to include anything beyond what he describes.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the ten virgins\n\nIn [25:1–13](../25/01.md), Jesus tells a story about ten young women who are supposed to escort a bridegroom to his wedding celebration. Five of them brought extra oil for their lamps, and five did not. When the bridegroom was late, the five young women who did not have extra oil had to go and buy some more, and they missed the bridegroom and the wedding celebration. Jesus uses this story to illustrate how his followers need to be prepared at all times for when he returns, since they do not know when that will be, just as the young women did not know when the bridegroom was going to arrive. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the talents\n\nIn [25:14–30](../25/14.md), Jesus tells a story about a rich man who went on a journey. Before he left, he entrusted three of his servants with large sums of money. The first and second servant used the large sums of money to make even more money. The third servant, however, buried the money in the ground to keep it safe and did not make any more money. When the rich man returned, he rewarded the first two servants but punished the third servant. Jesus uses this story to illustrate how his followers should behave during the time before his second coming. They should be like the first two servants, who used what they were given to do useful things. They should not be like the third servant, who did not use what he was given to do anything. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\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 dialogues in the stories that Jesus tells. Because of this, there are many of both singular and plural forms of “you.” However, there are slightly more plural forms of “you” in this chapter, so you should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +25:intro qe8a 0 # Matthew 25 General Notes\n\n## Structure and Formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * The parable of the ten virgins (25:1–13)\n * The parable of the talents (25:14–30)\n * Teaching about the final judgment (25:31–46)\n\n## Special Concepts in this Chapter\n\n### The “lamps”\n\nThe word translated “lamps” throughout [25:1–13](../25/01.md) primarily refers to something that burns and gives light. Most likely, Jesus is either referring to oil lamps, which burn oil using a wick to create a relatively small amount of light, or to torches, which are soaked in oil and lit to create a relatively large amount of light. Since most translations express the idea with a word like “lamp,” the ULT and the UST translate the word as “lamp” and “oil lamp.” Consider whether “lamp” or “torch” better fits what the story narrates and then use the term that is more natural. (See: [[rc://*/tw/dict/bible/other/lamp]])\n\n### Escorting the bridegroom\n\nIn [25:1–13](../25/01.md), Jesus uses wedding customs to illustrate how to wait for his second coming. Unfortunately, we know very little about Jewish wedding customs during this time period. The story that Jesus tells implies that young women would escort the bridegroom to where the wedding celebration would be held. These young women may have been friends of the bride. It is unclear whether this is the first event in the wedding celebration, and it is also unclear exactly where the young women escort the bridegroom. It could be the bride’s parents’ house, a wedding hall, or some other location. Since Jesus does not include any further explanation, and since we do not know much about weddings in this time period, you should avoid giving explanatory information except for clarifying that the young women escort the bridegroom to wherever the wedding event was going to happen.\n\n### Talents\n\nA talent was a unit of weight that, when used for precious metals, was also a unit of money. One talent weighed about 30 kilograms or about 65 pounds. The talent referred to in this chapter was probably worth about 6,000 denarii, that is, about 6,000 days’ wages for a hired worker. The exact amount of money is not important, so you could use a general term in your culture for that amount of money, or you could indicate about how many days’ wages it would be worth. Alternatively, you could spell “talent” how it sounds in your language and then provide a footnote that indicates about how much money this is. (See: [[rc://*/ta/man/translate/translate-bmoney]])\n\n### The final judgment\n\nIn [25:31–46](../25/31.md), Jesus describes some of what will happen at the final judgment when he, the Son of Man and the king, judges everyone. He divides people into two groups, and then he explains that this is based on how they have treated the least important believers. Then, he sends the ones who did not do what was right to eternal punishment, and he takes the ones who did what was right to experience eternal life with him. Jesus describes this scene to explain what the final judgment will be like, not to narrate everything about the final judgment exactly as it will happen, so be sure not to include anything beyond what he describes.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the ten virgins\n\nIn [25:1–13](../25/01.md), Jesus tells a story about ten young women who are supposed to escort a bridegroom to his wedding celebration. Five of them brought extra oil for their lamps, and five did not. When the bridegroom was late, the five young women who did not have extra oil had to go and buy some more, and they missed the bridegroom and the wedding celebration. Jesus uses this story to illustrate how his followers need to be prepared at all times for when he returns, since they do not know when that will be, just as the young women did not know when the bridegroom was going to arrive. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the talents\n\nIn [25:14–30](../25/14.md), Jesus tells a story about a rich man who went on a journey. Before he left, he entrusted three of his servants with large sums of money. The first and second servant used the large sums of money to make even more money. The third servant, however, buried the money in the ground to keep it safe and did not make any more money. When the rich man returned, he rewarded the first two servants but punished the third servant. Jesus uses this story to illustrate how his followers should behave during the time before his second coming. They should be like the first two servants, who used what they were given to do useful things. They should not be like the third servant, who did not use what he was given to do anything. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\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 dialogues in the stories that Jesus tells. Because of this, there are many of both singular and plural forms of “you.” However, there are slightly more plural forms of “you” in this chapter, so you should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 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 τότε ὁμοιωθήσεται ἡ Βασιλεία τῶν Οὐρανῶν δέκα παρθένοις 1 To teach his disciples, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story: then the kingdom of the heavens will be compared to ten virgins” 25:1 pg5i rc://*/ta/man/translate/figs-metonymy ὁμοιωθήσεται ἡ Βασιλεία τῶν Οὐρανῶν 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 comparing, it is clear from the context that it is Jesus himself. Alternate translation: “I will compare the kingdom of the heavens to” or “the kingdom of the heavens will be comparable to” @@ -4621,7 +4629,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:46 t0ks rc://*/ta/man/translate/figs-abstractnouns εἰς κόλασιν αἰώνιον 1 If your language does not use an abstract noun for the idea of **punishment**, you could express the same idea in another way. Alternate translation: “to be punished eternally” 25:46 tifh rc://*/ta/man/translate/figs-ellipsis οἱ & δίκαιοι εἰς ζωὴν αἰώνιον 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: “the righteous ones will go away into eternal life” 25:46 kq5b rc://*/ta/man/translate/figs-abstractnouns εἰς ζωὴν αἰώνιον 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “to live eternally” -26:intro mtq8 0 # Matthew 26 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n * The chief priests and elders plan to kill Jesus (26:1–5)\n * A woman anoints Jesus (26:6–13)\n * Judas agrees to hand Jesus over (26:14–16)\n * Jesus’ last meal with his disciples (26:17–29)\n * Jesus predicts that his disciples will deny him (26:30–35)\n * Jesus prays in Gethsemane (26:36–46)\n * Judas hands Jesus over (26:47–56)\n * Jesus’ trial before the Jewish council (26:57–68)\n * Peter denies Jesus three times (26:69–75)\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 a quote from [Zechariah 13:7](../zec/13/07.md).\n\n## Special concepts in this Chapter\n\n### Perfumed oil\n\nIn [26:6–13](../26/06.md), a woman anoints Jesus with perfumed oil. The kind that the woman uses was very expensive. People would use these oils to make themselves look and smell good. Also, they used oils to anoint corpses before they buried them, possibly to keep them from smelling. In this story, the woman uses the oil to honor Jesus, and Jesus also interprets it as a preparation for his burial. Make sure that your readers understand what anointing with this kind of oil means. (See: [[rc://*/tw/dict/bible/other/oil]])\n\n### Denying Jesus\n\nThroughout this chapter, Jesus and his disciples speak about “denying” Jesus. If a disciple denies Jesus, the disciple claims to have no connection with Jesus, neither knowing nor following him. Consider how you might naturally express this idea in your language.\n\n### Jesus’ trial before the Jewish council\n\nIn [26:57–68](../26/57.md), Matthew narrates Jesus’ trial before the Jewish council. Since Jerusalem was governed by the Roman empire, the Roman governor, Pilate, was the only one who could actually have someone executed. So, the Jewish council needed to find evidence against Jesus that proved that he did something for which the Roman governor would execute him. This trial, then, was a preliminary step. They first needed to find good evidence to condemn Jesus, and then they needed to present evidence to the Roman governor that would lead to him executing Jesus. While you should not explain all these details in your translation, make sure that your translation does fit with this general idea.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [26:64](../26/64.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### Peter’s accent\n\nIn [26:73](../26/73.md), people who are standing near Peter tell him that they think he was one of Jesus’ disciples. They back up this claim by referring to his “speech,” by which they mean his accent and choice of words. In other words, Peter’s accent and word choice make it clear that he is from Galilee, where Jesus was from. So, they infer that Peter came to Jerusalem from Galilee with Jesus. Make sure that it is clear in your translation that the people standing near Peter are speaking about his accent and word choice that prove that he is from a specific region.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with bread and cup\n\nIn [26:26–28](../26/26.md), Jesus identifies bread as “my body” and wine in a cup as “my blood of the covenant.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [26:26–28](../26/26.md) for translation possibilities. (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 dialogue, which can include both individuals and groups. Because of this, there are many of both singular and plural forms of “you.” However, there are slightly more plural forms of “you” in this chapter, so 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 answer “You said it”\n\nIn [26:25](../26/25.md) and [26:64](../26/64.md), Jesus answers questions with the clause “You said it.” He uses this answer because he does not want to directly say “yes,” but he wants to imply that what the person asked is true in some way. In other words, Jesus’ answer indirectly provides a positive answer to the question. If possible, you should use a comparable phrase that gives an indirect positive answer to a question. If necessary, you could use a more direct answer, as modeled by the UST. See the notes on these verses for translation options that are more indirect.\n\n### Judas’ kiss for Jesus\n\nIn [26:49](../mat/26/49.md), Matthew 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, probably on one cheek or on both cheeks. If men would not greet each other with a kiss in your culture, you could explain the purpose of the kiss, or you could translate the expression in a more general way. See the notes on this verse for translation options. (See: [[rc://*/tw/dict/bible/other/kiss]])\n +26:intro mtq8 0 # Matthew 26 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n * The chief priests and elders plan to kill Jesus (26:1–5)\n * A woman anoints Jesus (26:6–13)\n * Judas agrees to hand Jesus over (26:14–16)\n * Jesus’ last meal with his disciples (26:17–29)\n * Jesus predicts that his disciples will deny him (26:30–35)\n * Jesus prays in Gethsemane (26:36–46)\n * Judas hands Jesus over (26:47–56)\n * Jesus’ trial before the Jewish council (26:57–68)\n * Peter denies Jesus three times (26:69–75)\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 a quote from [Zechariah 13:7](../zec/13/07.md).\n\n## Special concepts in this Chapter\n\n### Perfumed oil\n\nIn [26:6–13](../26/06.md), a woman anoints Jesus with perfumed oil. The kind that the woman uses was very expensive. People would use these oils to make themselves look and smell good. Also, they used oils to anoint corpses before they buried them, possibly to keep them from smelling. In this story, the woman uses the oil to honor Jesus, and Jesus also interprets it as a preparation for his burial. Make sure that your readers understand what anointing with this kind of oil means. (See: [[rc://*/tw/dict/bible/other/oil]])\n\n### Denying Jesus\n\nThroughout this chapter, Jesus and his disciples speak about “denying” Jesus. If a disciple denies Jesus, the disciple claims to have no connection with Jesus, neither knowing nor following him. Consider how you might naturally express this idea in your language.\n\n### Jesus’ trial before the Jewish council\n\nIn [26:57–68](../26/57.md), Matthew narrates Jesus’ trial before the Jewish council. Since Jerusalem was governed by the Roman empire, the Roman governor, Pilate, was the only one who could actually have someone executed. So, the Jewish council needed to find evidence against Jesus that proved that he did something for which the Roman governor would execute him. This trial, then, was a preliminary step. They first needed to find good evidence to condemn Jesus, and then they needed to present evidence to the Roman governor that would lead to him executing Jesus. While you should not explain all these details in your translation, make sure that your translation does fit with this general idea.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [26:64](../26/64.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### Peter’s accent\n\nIn [26:73](../26/73.md), people who are standing near Peter tell him that they think he was one of Jesus’ disciples. They back up this claim by referring to his “speech,” by which they mean his accent and choice of words. In other words, Peter’s accent and word choice make it clear that he is from Galilee, where Jesus was from. So, they infer that Peter came to Jerusalem from Galilee with Jesus. Make sure that it is clear in your translation that the people standing near Peter are speaking about his accent and word choice that prove that he is from a specific region.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with bread and cup\n\nIn [26:26–28](../26/26.md), Jesus identifies bread as “my body” and wine in a cup as “my blood of the covenant.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [26:26–28](../26/26.md) for translation possibilities. (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 dialogue, which can include both individuals and groups. Because of this, there are many of both singular and plural forms of “you.” However, there are slightly more plural forms of “you” in this chapter, so 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 answer “You said it”\n\nIn [26:25](../26/25.md) and [26:64](../26/64.md), Jesus answers questions with the clause “You said it.” He uses this answer because he does not want to directly say “yes,” but he wants to imply that what the person asked is true in some way. In other words, Jesus’ answer indirectly provides a positive answer to the question. If possible, you should use a comparable phrase that gives an indirect positive answer to a question. If necessary, you could use a more direct answer, as modeled by the UST. See the notes on these verses for translation options that are more indirect.\n\n### Judas’ kiss for Jesus\n\nIn [26:49](../mat/26/49.md), Matthew 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, probably on one cheek or on both cheeks. If men would not greet each other with a kiss in your culture, you could explain the purpose of the kiss, or you could translate the expression in a more general way. See the notes on this verse for translation options. (See: [[rc://*/tw/dict/bible/other/kiss]])\n 26:1 i35c rc://*/ta/man/translate/writing-endofstory καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ 1 These clauses mark the end of Jesus’ teaching by stating that Jesus finished speaking to his disciples and then describing what he did next. Use a natural form in your language for expressing the conclusion of a story. Alternate translation: “At that time, Jesus finished all these words. Then, he said to his disciples” 26:1 z15a rc://*/ta/man/translate/figs-metonymy πάντας τοὺς λόγους τούτους 1 Here Matthew uses the term **words** to refer to what Jesus said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “speaking all these words” 26:2 lpo7 rc://*/ta/man/translate/translate-tense γίνεται & παραδίδοται 1 Here because Jesus is sure that these things will happen, he uses the present to refer to events that will happen in the future. If it would be helpful in your language, you could use the future tense here. Alternate translation: “will happen … will be handed over” @@ -4646,7 +4654,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:7 sjky rc://*/ta/man/translate/figs-possession ἀλάβαστρον μύρου βαρυτίμου 1 Matthew is using the possessive form to describe **an alabaster jar** that is filled with **very expensive perfumed oil**. If it would be helpful in your language, you could use express the idea in another way. Alternate translation: “an alabaster jar full of very expensive perfumed oil” 26:7 bhs8 rc://*/ta/man/translate/translate-unknown ἀλάβαστρον 1 The word **alabaster** is the name of a soft, white stone. People stored precious and valuable items in jars made from alabaster. If your readers would not be familiar with this type of stone, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a white stone jar” 26:7 yu67 rc://*/ta/man/translate/translate-unknown μύρου βαρυτίμου 1 This **oil** had fragrant additives. To make a themselves have a nice smell, people would rub the oil on themselves or sprinkle their clothing with it. Matthew indicates that this was particularly **expensive** oil. If your readers would not be familiar with this type of oil, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “of very expensive oil with perfume in it”\n -26:7 hqyw rc://*/ta/man/translate/grammar-connect-time-simultaneous τῆς κεφαλῆς αὐτοῦ ἀνακειμένου 1 Here, the phrase **{he} reclining to eat** refers to something that was happening while the woman **poured** the oil on Jesus’ head. If it would be helpful in your language, you could use a word or phrase that introduces a simultaneous action. Alternate translation: “his head as he was reclining to eat” +26:7 hqyw rc://*/ta/man/translate/grammar-connect-time-simultaneous τῆς κεφαλῆς αὐτοῦ ἀνακειμένου 1 Here, the phrase **{he} reclining to eat** refers to something that was happening while the woman **poured** the oil on Jesus’ head. If it would be helpful in your language, you could use a word or phrase that introduces a simultaneous action. Alternate translation: “his head as he was reclining to eat” 26:7 ukb9 rc://*/ta/man/translate/translate-unknown ἀνακειμένου 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. See how you translated the similar phrase in [9:10](../09/10.md). Alternate translation: “he sitting down to eat” or “he eating” 26:8 yjab rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** 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 **Now** untranslated. Alternate translation: “Then,” 26:8-9 xarg rc://*/ta/man/translate/figs-quotations λέγοντες, εἰς τί ἡ ἀπώλεια αὕτη & ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asking what the waste was for and saying that the perfume was able to have been sold for much and then given to the poor” @@ -4666,7 +4674,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:11 rhbf rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a reason why Jesus rebukes the disciples for saying that the woman should have given money to the poor instead of pouring the perfume on Jesus’ head. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a rebuke, or you could leave **For** untranslated. Alternate translation: “I am rebuking you because” or “Here is why I say that:” 26:11 o93p rc://*/ta/man/translate/figs-explicit πάντοτε & τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν 1 Here Jesus implies that they will always have the opportunity of giving to the poor. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you always have the poor with you, and you can give to them whenever you desire to do so” 26:11 wsp9 rc://*/ta/man/translate/figs-nominaladj τοὺς πτωχοὺς 1 Jesus is using the adjective **poor** as a noun to mean poor people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who are poor” -26:12 usm6 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation about why what the woman did was a “good work.” If it would be helpful in your language, you could use a word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Further,” +26:12 usm6 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation about why what the woman did was a “good work.” If it would be helpful in your language, you could use a word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Further,” 26:12 vk5w rc://*/ta/man/translate/translate-unknown τὸ μύρον 1 See how you translated **perfumed oil** in [26:7](../26/07.md). Alternate translation: “oil with perfume in it” 26:12 g8x1 rc://*/ta/man/translate/figs-abstractnouns πρὸς τὸ ἐνταφιάσαι με 1 If your language does not use an abstract noun for the idea of **burial**, you could express the same idea in another way. Alternate translation: “to prepare me to be buried” 26:13 xs1w ἀμὴν, 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 truth and importance of a statement. Alternate translation: “I can assure you” @@ -4760,7 +4768,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:32 g7px rc://*/ta/man/translate/figs-go προάξω 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “I will come ahead of” 26:33 kott rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ πάντες σκανδαλισθήσονται 1 Peter is suggesting that this is a hypothetical condition, that **all** might **be caused to stumble**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “Were all to be caused to stumble” 26:33 m2un rc://*/ta/man/translate/figs-metaphor σκανδαλισθήσονται ἐν σοί & σκανδαλισθήσομαι 1 Here Peter speaks as if Jesus were a lump or rock that his disciples could **stumble on**. He means that they may reject and desert Jesus because of what will happen to him. If it would be helpful in your language, you could state the meaning plainly. See how you expressed the idea [26:31](../26/31.md). Alternate translation: “will desert you because of what will happen to you … will desert you” or “will run away from you … will run away”\n -26:33 u6r9 rc://*/ta/man/translate/figs-activepassive σκανδαλισθήσονται & σκανδαλισθήσομαι 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: “will stumble … will stumble” +26:33 u6r9 rc://*/ta/man/translate/figs-activepassive σκανδαλισθήσονται & σκανδαλισθήσομαι 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: “will stumble … will stumble” 26:33 j6r9 rc://*/ta/man/translate/figs-yousingular σοί 1 Because Peter is talking to Jesus, the word **you** here is singular. 26:34 sf9x ἀμὴν, λέγω σοι 1 Jesus says this to emphasize what he is about to tell Peter. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 26:34 y1gz rc://*/ta/man/translate/figs-yousingular σοι & ἀπαρνήσῃ 1 Since Jesus is talking to Peter, the word **you** throughout this verse is singular. @@ -4965,7 +4973,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:75 r39l rc://*/ta/man/translate/figs-yousingular ἀπαρνήσῃ 1 Since Jesus had said this to Peter, the word **you** here is singular. 26:75 rgvk rc://*/ta/man/translate/figs-explicit ἐξελθὼν ἔξω 1 This expression means that Peter left the courtyard and went completely **outside** the area where the house of the high priest was. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having gone out of the courtyard and away from the house” 26:75 hjr7 rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” -27:intro deu4 0 # Matthew 27 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n * The Jewish council sends Jesus to Pilate, the governor (27:1–2)\n * Judas repents and kills himself (27:3–10)\n * Jesus’ trial before Pilate, the governor (27:11–26)\n * Jesus is crucified (27:27–56)\n * The soldiers mock Jesus (27:27–31)\n * Jesus is crucified, and people mock him (27:32–44)\n * Jesus dies (27:45–56)\n * Joseph of Arimathea buries Jesus’ body (27:57–61)\n * The chief priests and Pharisees secure Jesus’ tomb (27:62–66)\n\n## Special Concepts in this Chapter\n\n### The prophecy about the 30 pieces of silver and the field of the potter\n\nIn [27:3–8](../27/03.md), Matthew tells the story of how Judas returned the 30 pieces of silver that the Jewish leaders had paid him to hand Jesus over. The leaders used that money to buy “the field of the potter” as a burial ground for foreigners. Then, in [27:9–10](../27/09.md), Matthew indicates that these events “fulfilled” what the prophet Jeremiah spoke. Then, Matthew summarizes or paraphrases [Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 19:1–13](../jer/19/01.md), and [Jeremiah 32:6–9](../jer/32/06.md). These passages speak about a potter, 30 pieces of silver, or someone buying a field. Since Matthew indicates that he is referring to what Jeremiah said, you too should indicate that these words come from Jeremiah. If it would be helpful in your language, you could use a form that indicates that Matthew is summarizing or paraphrasing from another text.\n\n### The drinks that people offered to Jesus\n\nIn [27:34](../27/34.md), the soldiers offer Jesus “wine mixed with gall.” In [27:48](../27/48.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink. Since it is not obvious what the purpose of the drinks were, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [27:46](../27/46.md), Jesus calls out “Eli, Eli,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eli.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Matthew refers in [27:51](../27/51.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Matthew indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is about to do something powerful.\n\nSince Matthew does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb of Joseph of Arimathea\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n### Sealing the tomb\n\nIn [27:66](../27/66.md), Matthew indicates that the chief priests and Pharisees “sealed” Jesus tomb. This means that they used something, probably wax on which they put a special symbol, to mark the stone that closed the tomb. It is not clear exactly where they put the “seal.” They might have attached it to the edge of the stone. They might have tied a rope around the stone and put the “seal” there. However, it was done, anyone who wanted to open the tomb would have to damage the “seal,” and the chief priests and Pharisees would know that someone had broken in. If your readers would not understand what the chief priests and Pharisees did, you could use a descriptive phrase or include some of this information in a footnote. (See: [[rc://*/tw/dict/bible/other/seal]])\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [27:28–29](../27/28.md), the soldiers pretend like Jesus is a king. They give him a scarlet robe, a crown of thorns, and a reed, and they pretend to greet him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [27:40–43](../27/40.md), people walking by and the Jewish leaders tell Jesus to save himself, to come down from the cross, and to wait for God to rescue him. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\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 conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Eli, Eli, lama sabachthani?\n\nIn [27:46](../27/46.md), Matthew spells out the sounds of the words that Jesus spoke in his own language. The words “lama sabachthani” are Aramaic, but it is unclear whether the words “Eli, Eli” are Aramaic or Hebrew. Either way, Matthew translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Matthew did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]]) +27:intro deu4 0 # Matthew 27 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n * The Jewish council sends Jesus to Pilate, the governor (27:1–2)\n * Judas repents and kills himself (27:3–10)\n * Jesus’ trial before Pilate, the governor (27:11–26)\n * Jesus is crucified (27:27–56)\n * The soldiers mock Jesus (27:27–31)\n * Jesus is crucified, and people mock him (27:32–44)\n * Jesus dies (27:45–56)\n * Joseph of Arimathea buries Jesus’ body (27:57–61)\n * The chief priests and Pharisees secure Jesus’ tomb (27:62–66)\n\n## Special Concepts in this Chapter\n\n### The prophecy about the 30 pieces of silver and the field of the potter\n\nIn [27:3–8](../27/03.md), Matthew tells the story of how Judas returned the 30 pieces of silver that the Jewish leaders had paid him to hand Jesus over. The leaders used that money to buy “the field of the potter” as a burial ground for foreigners. Then, in [27:9–10](../27/09.md), Matthew indicates that these events “fulfilled” what the prophet Jeremiah spoke. Then, Matthew summarizes or paraphrases [Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 19:1–13](../jer/19/01.md), and [Jeremiah 32:6–9](../jer/32/06.md). These passages speak about a potter, 30 pieces of silver, or someone buying a field. Since Matthew indicates that he is referring to what Jeremiah said, you too should indicate that these words come from Jeremiah. If it would be helpful in your language, you could use a form that indicates that Matthew is summarizing or paraphrasing from another text.\n\n### The drinks that people offered to Jesus\n\nIn [27:34](../27/34.md), the soldiers offer Jesus “wine mixed with gall.” In [27:48](../27/48.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink. Since it is not obvious what the purpose of the drinks were, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [27:46](../27/46.md), Jesus calls out “Eli, Eli,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eli.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Matthew refers in [27:51](../27/51.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Matthew indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is about to do something powerful.\n\nSince Matthew does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb of Joseph of Arimathea\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n### Sealing the tomb\n\nIn [27:66](../27/66.md), Matthew indicates that the chief priests and Pharisees “sealed” Jesus tomb. This means that they used something, probably wax on which they put a special symbol, to mark the stone that closed the tomb. It is not clear exactly where they put the “seal.” They might have attached it to the edge of the stone. They might have tied a rope around the stone and put the “seal” there. However, it was done, anyone who wanted to open the tomb would have to damage the “seal,” and the chief priests and Pharisees would know that someone had broken in. If your readers would not understand what the chief priests and Pharisees did, you could use a descriptive phrase or include some of this information in a footnote. (See: [[rc://*/tw/dict/bible/other/seal]])\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [27:28–29](../27/28.md), the soldiers pretend like Jesus is a king. They give him a scarlet robe, a crown of thorns, and a reed, and they pretend to greet him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [27:40–43](../27/40.md), people walking by and the Jewish leaders tell Jesus to save himself, to come down from the cross, and to wait for God to rescue him. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\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 conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Eli, Eli, lama sabachthani?\n\nIn [27:46](../27/46.md), Matthew spells out the sounds of the words that Jesus spoke in his own language. The words “lama sabachthani” are Aramaic, but it is unclear whether the words “Eli, Eli” are Aramaic or Hebrew. Either way, Matthew translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Matthew did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]]) 27:1 qe1s 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,” 27:1 ezsh rc://*/ta/man/translate/figs-idiom συμβούλιον ἔλαβον & κατὰ τοῦ Ἰησοῦ 1 Here, the phrase **took counsel against Jesus** indicates that the chief priests and elders 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. See how you translated the similar construction in [12:14](../12/14.md). Alternate translation: “made plans concerning Jesus” or “came up with ideas about what they could do with Jesus” 27:1 cm46 rc://*/ta/man/translate/figs-explicit ὥστε θανατῶσαι αὐτόν 1 Because the Roman authorities did not allow the Jewish leaders to execute people, the Jewish leaders had to convince the Roman authorities to execute people for them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “so as to convince the Roman authorities to put him to death” @@ -5058,7 +5066,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:22 ttva rc://*/ta/man/translate/figs-activepassive σταυρωθήτω 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: “Crucify him” 27:23 syuz rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ -1 In both places, the word **But** introduces what a Pilate or the crowds say in contrast to what the other person or people said. If it would be helpful in your language, you could use words or phrases that introduce this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In response, … In response,” or “However, … Yet” 27:23 m5jm rc://*/ta/man/translate/figs-rquestion τί γὰρ κακὸν ἐποίησεν? 1 Pilate is using the question form to emphasize that he thinks that Jesus has not done any **evil**. 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: “Despite what you say, he did not do evil” or “Yet he has certainly not done evil!” -27:23 cw7o rc://*/ta/man/translate/grammar-connect-logic-result τί γὰρ 1 Here, the word **For** indicates that Pilate is asking for a reason why the crowd wants him to crucify Jesus. If it would be helpful in your language, you could use a word or phrase that indicates that a question is asking for a reason for something. Alternate translation: “Why? What” or “What is your reason for that? What” +27:23 cw7o rc://*/ta/man/translate/grammar-connect-logic-result τί γὰρ 1 Here, the word **For** indicates that Pilate is asking for a reason why the crowd wants him to crucify Jesus. If it would be helpful in your language, you could use a word or phrase that indicates that a question is asking for a reason for something. Alternate translation: “Why? What” or “What is your reason for that? What” 27:23 bijy rc://*/ta/man/translate/figs-nominaladj κακὸν 1 Pilate is using the adjective **evil** as a noun to mean an evil thing. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “evil thing” 27:23 dk8g rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they demanded” 27:23 nb7p rc://*/ta/man/translate/figs-activepassive σταυρωθήτω 1 This clause is identical to the clause at the end of the previous verse ([27:22](../27/22.md)). Express the idea as you did there. @@ -5185,7 +5193,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:55 ekxh rc://*/ta/man/translate/writing-background δὲ 1 Matthews uses the word **Now** to introduce background information that will help readers understand what happens later in the story. The word does not introduce the next event in the story. Use a natural form in your language for introducing background information. Alternate translation: “Meanwhile,” or “During all those things,” 27:55 h0m2 rc://*/ta/man/translate/figs-idiom ἠκολούθησαν τῷ Ἰησοῦ 1 Here, the phrase **followed Jesus** could indicate that: (1) the **women** had traveled with Jesus and were his disciple. Alternate translation: “traveled with Jesus as his students” (2) the **women** walked with Jesus on the road. Alternate translation: “walked with Jesus” or “went with Jesus”\n 27:56 yni6 rc://*/ta/man/translate/translate-names καὶ Μαρία ἡ & μήτηρ 1 The word **Mary** is the name of a woman. This **Mary** was not **Mary Magdalene** nor Mary the mother of Jesus. Matthew identifies her instead as **the mother of James and Joseph**. -27:56 xx27 rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσὴφ 1 The word **James** is the name of a man. This **James** is not James the brother of Jesus, James son of Zebedee, or James son of Alphaeus. The word **Joseph** is also the name of a man. This **Joseph** is not Jesus’ father, Jesus’ brother, or Joseph of Arimathea. +27:56 xx27 rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσὴφ 1 The word **James** is the name of a man. This **James** is not James the brother of Jesus, James son of Zebedee, or James son of Alphaeus. The word **Joseph** is also the name of a man. This **Joseph** is not Jesus’ father, Jesus’ brother, or Joseph of Arimathea. 27:56 ud33 rc://*/ta/man/translate/figs-explicit τῶν υἱῶν Ζεβεδαίου 1 Here Matthew refers to James and John, who were the **sons of Zebedee**. If it would be helpful in your language, you could make that idea more explicit. See how you translated the similar phrase in [20:20](../20/20.md). Alternate translation: “of James and John, the sons of Zebedee” 27:57 wm5z 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: “Later on,” 27:57 iops rc://*/ta/man/translate/writing-participants ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἁριμαθαίας, τοὔνομα Ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ 1 Matthew is here introducing the **Joseph** 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 man named Joseph came. He was from Arimathea, and he was rich. He also himself was discipled by Jesus” @@ -5209,7 +5217,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:63 xcil rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they told him” 27:63 hgar rc://*/ta/man/translate/writing-politeness κύριε 1 In Jesus’ culture, the word **Lord** was a polite way for subjects to address their governor. If it would be helpful in your language, you could use a different word or phrase that is a polite way to address a governor or leader in your culture. Alternate translation: “Honorable sir” 27:63 sc6y rc://*/ta/man/translate/figs-explicit ἐκεῖνος ὁ πλάνος 1 Here the chief priests and Pharisees imply that they are speaking about Jesus, whom they call a **deceiver**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that deceiver, Jesus,” -27:63 ri5s rc://*/ta/man/translate/figs-quotesinquotes εἶπεν ἔτι ζῶν, μετὰ τρεῖς ἡμέρας ἐγείρομαι. 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: “said, still living, that after three days he is being raised up” +27:63 ri5s rc://*/ta/man/translate/figs-quotesinquotes εἶπεν ἔτι ζῶν, μετὰ τρεῖς ἡμέρας ἐγείρομαι. 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: “said, still living, that after three days he is being raised up” 27:63 ou2n rc://*/ta/man/translate/figs-explicit μετὰ τρεῖς ἡμέρας 1 Jesus was referring to **three days** after he died. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Three days after my death” 27:63 jp1m rc://*/ta/man/translate/translate-tense ἐγείρομαι 1 The Jewish leaders quote Jesus using the present tense to refer to a future event that he considers to be certain. If it would not be natural to do that in your language, you can use the future tense in your translation. Alternate translation: “I will be raised up” 27:63 ike6 rc://*/ta/man/translate/figs-idiom ἐγείρομαι 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “I am being restored to life” @@ -5231,13 +5239,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:65 dfji rc://*/ta/man/translate/figs-declarative ἔχετε κουστωδίαν 1 Here, Pilate could be using the statement **You have a guard** to: (1) give the chief priests and Pharisees permission to take **a guard** of Roman soldiers with them. Alternate translation: “You may take a Roman guard” (2) tell the chief priests and Pharisees that they already have their own **guard** that they should use. Alternate translation: “You already have your own guard” 27:65 dkq9 rc://*/ta/man/translate/grammar-collectivenouns κουστωδίαν 1 In this verse, the word **guard** is singular in form, but it refers to multiple soldiers or guards as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “some guards” or “soldiers to act as guards” 27:65 h8n8 rc://*/ta/man/translate/figs-yousingular ἔχετε & ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε 1 Since Pilate is speaking to the chief priests and Pharisees, the words **You** and **you** and the commands **Go** and **secure {it}** are plural. -27:65 aqvl rc://*/ta/man/translate/figs-explicit ὑπάγετε 1 Here Pilate implies that they should **Go** to Jesus’ tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Go to his tomb” +27:65 aqvl rc://*/ta/man/translate/figs-explicit ὑπάγετε 1 Here Pilate implies that they should **Go** to Jesus’ tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Go to his tomb” 27:65 ib28 rc://*/ta/man/translate/figs-explicit ὡς οἴδατε 1 Here, the phrase **as you know** indicates that Pilate wants the chief priests and Pharisees to **secure** the tomb in whatever ways they **know** are effective. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as best as you can” or “in whatever way you think is best” 27:66 v93i rc://*/ta/man/translate/figs-go πορευθέντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” 27:66 pk1q rc://*/ta/man/translate/figs-explicit σφραγίσαντες τὸν λίθον 1 Here Matthew means that a seal was put on the **stone** that covered the entrance of Jesus’ **tomb**. The seal would break if someone moved the **stone**, thus indicating that the **stone** had been moved. If it would be helpful in your language, you could make those ideas more explicit. Alternate translation: “having placed a seal on the stone that closed the tomb” 27:66 fn2e rc://*/ta/man/translate/figs-explicit μετὰ τῆς κουστωδίας 1 Here Matthew means that the chief priests and Pharisees left **the guard** at the tomb to help **secure** it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and having stationed the guard there” 27:66 e8uf rc://*/ta/man/translate/grammar-collectivenouns τῆς κουστωδίας 1 See how you translated **guard** in [27:65](../27/65.md). Alternate translation: “the guards” or “the soldiers who were acting as guards” -28:intro psw9 0 # Matthew 28 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n * Mary Magdalene and the other Mary learn that Jesus has resurrected (28:1–10)\n * The chief priests and elders spread a false story (28:11–15)\n * Jesus meets and commissions the 11 disciples (28:16–20)\n\n## Special concepts in this chapter\n\n### The resurrection\n\nMatthew does not narrate the resurrection, but he does narrate how an angel opens the tomb so that people can tell that Jesus has risen from the dead. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the angel opened the tomb. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n### The false story about Jesus’ resurrection\n\nIn [28:11–15](../28/11.md), Matthew describes how the chief priests and the elders have the soldiers who were guarding the tomb spread a false story about what happened. The soldiers tell people that they fell asleep, and that Jesus’ disciples stole his body while they were asleep. In [28:15](../28/15.md), Matthew explains that he is telling this because the story was still circulating among Jewish people when he was writing this book. Make sure that it is clear to your readers that the chief priests and elders bribe the soldiers to spread this false story.\n\n### Discipling all the nations\n\nThe last two verses ([28:19–20](../28/19.md)) are commonly known as “The Great Commission” because they contain a very important command given to all Christians. Christians are to “disciple” all the nations, which includes telling them the gospel, baptizing them, and teaching them to obey what Jesus commanded. Make sure that this command is as general as possible, including all Christians all “nations.”\n\n## Other possible translation difficulties in this chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in instructions given to groups of people. Because of this, all the forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The timing of the women’s visit to the tomb\n\nIn [28:1](../28/01.md), Matthew indicates that the women went to Jesus’ tomb “after the Sabbath, at the dawning on the first of the week.” The words translated in this way can be understood in several ways:\n\n1. They could refer to the early morning (the “dawn”) on the day after the Sabbath. This would be the first day of the week, Sunday. Further, the parallel stories in [Mark 16:2](../mrk/16/02.md) and [Luke 24:1](../luk/24/01.md) similarly take place at dawn on Sunday. So, the ULT and UST follow this interpretation. \n\n2. They could refer to a time late in the day on the Sabbath. In this case, the word “dawning” would refer to the beginning of a day, not to the sun coming up. Since people in Jesus’ culture considered sunset to be the start of a new day, Matthew would be referring to evening on the Sabbath, right around the time when the next day, Sunday, would begin at sunset. \n\nIt is recommended that you follow the first interpretation unless there is a good reason to follow the second interpretation. +28:intro psw9 0 # Matthew 28 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n * Mary Magdalene and the other Mary learn that Jesus has resurrected (28:1–10)\n * The chief priests and elders spread a false story (28:11–15)\n * Jesus meets and commissions the 11 disciples (28:16–20)\n\n## Special Concepts in this Chapter\n\n### The resurrection\n\nMatthew does not narrate the resurrection, but he does narrate how an angel opens the tomb so that people can tell that Jesus has risen from the dead. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the angel opened the tomb. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n### The false story about Jesus’ resurrection\n\nIn [28:11–15](../28/11.md), Matthew describes how the chief priests and the elders have the soldiers who were guarding the tomb spread a false story about what happened. The soldiers tell people that they fell asleep, and that Jesus’ disciples stole his body while they were asleep. In [28:15](../28/15.md), Matthew explains that he is telling this because the story was still circulating among Jewish people when he was writing this book. Make sure that it is clear to your readers that the chief priests and elders bribe the soldiers to spread this false story.\n\n### Discipling all the nations\n\nThe last two verses ([28:19–20](../28/19.md)) are commonly known as “The Great Commission” because they contain a very important command given to all Christians. Christians are to “disciple” all the nations, which includes telling them the gospel, baptizing them, and teaching them to obey what Jesus commanded. Make sure that this command is as general as possible, including all Christians all “nations.”\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in instructions given to groups of people. Because of this, all the forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The timing of the women’s visit to the tomb\n\nIn [28:1](../28/01.md), Matthew indicates that the women went to Jesus’ tomb “after the Sabbath, at the dawning on the first of the week.” The words translated in this way can be understood in several ways:\n\n1. They could refer to the early morning (the “dawn”) on the day after the Sabbath. This would be the first day of the week, Sunday. Further, the parallel stories in [Mark 16:2](../mrk/16/02.md) and [Luke 24:1](../luk/24/01.md) similarly take place at dawn on Sunday. So, the ULT and UST follow this interpretation.\n\n2. They could refer to a time late in the day on the Sabbath. In this case, the word “dawning” would refer to the beginning of a day, not to the sun coming up. Since people in Jesus’ culture considered sunset to be the start of a new day, Matthew would be referring to evening on the Sabbath, right around the time when the next day, Sunday, would begin at sunset.\n\nIt is recommended that you follow the first interpretation unless there is a good reason to follow the second interpretation. 28:1 anr1 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: “After that,” 28:1 qkn8 rc://*/ta/man/translate/figs-explicit ὀψὲ & Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων 1 Here Matthew refers to early in the morning, when the day was **dawning**, on the day **after the Sabbath**, which would be Sunday. See the end of the chapter introduction for more information about these phrases. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “very early in the morning on the day after the Sabbath” 28:1 avwc rc://*/ta/man/translate/figs-nominaladj μίαν 1 Matthew is using the adjective **first** as a noun to mean the first day. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the first day” @@ -5276,14 +5284,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:7 r5cw rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “He has been restored to life” 28:7 o3je rc://*/ta/man/translate/figs-activepassive ἠγέρθη 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, the angel could be indicating that: (1) God did it. Alternate translation: “God has raised him up” (2) Jesus himself did it. Alternate translation: “He has raised himself up” 28:7 m411 rc://*/ta/man/translate/figs-nominaladj ἀπὸ τῶν νεκρῶν 1 The angel is using the adjective **dead** as a noun in order to refer to people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people” or “from the corpses” -28:7 a1ir rc://*/ta/man/translate/figs-metaphor ἰδοὺ & 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: “pay attention: … Pay attention:” or “listen … Listen” +28:7 a1ir rc://*/ta/man/translate/figs-metaphor ἰδοὺ & 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: “pay attention: … Pay attention:” or “listen … Listen” 28:7 w5ew rc://*/ta/man/translate/figs-go προάγει 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “he is coming before” 28:7 ljb2 rc://*/ta/man/translate/figs-explicit εἶπον ὑμῖν 1 Here the angel uses the clause **I have said {it} to you** to indicate that he has finished speaking the important message that he wants them to relay to the disciples. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I have given you the full message” or “that is what you should tell his disciples” 28:8 xqz7 rc://*/ta/man/translate/figs-go ἀπελθοῦσαι ταχὺ 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having quickly come away” 28:8 b7y5 rc://*/ta/man/translate/figs-abstractnouns μετὰ φόβου καὶ χαρᾶς μεγάλης 1 If your language does not use abstract nouns for the ideas of **fear** and **joy**, you could express the same ideas in another way. Alternate translation: “fearfully and very joyfully” 28:8 j2sv rc://*/ta/man/translate/writing-pronouns ἔδραμον 1 Here, **they** 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 refer to them more directly. Alternate translation: “Mary Magdalene and the other Mary ran” 28:9 s393 rc://*/ta/man/translate/figs-metaphor 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” -28:9 opbx rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +28:9 opbx rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 28:9 cmv8 rc://*/ta/man/translate/figs-idiom χαίρετε 1 In Jesus’ culture, people commonly greeted each other with the word **Rejoice**. If it would be helpful in your language, you could use a comparable word or phrase that people use to greet each other. Alternate translation: “Hello” 28:9 xxki 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” 28:9 nmg1 rc://*/ta/man/translate/translate-symaction ἐκράτησαν αὐτοῦ τοὺς πόδας 1 In Jesus’ culture, people would kneel down and seize or hold someone’s feet when they wanted to show great honor and respect toward that person. If it would be helpful in your language, you could state the meaning of this action explicitly. Alternate translation: “seized his feet out of respect” or “seized his feet to show him honor” @@ -5307,7 +5315,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 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 h6f7 rc://*/ta/man/translate/figs-hypo ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν 1 Here the Jewish leaders use an imaginary situation to explain that they will protect the soldiers from punishment. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine this is heard by the governor. Then, we will persuade and make you free from concern” 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” -28:14 exuo rc://*/ta/man/translate/figs-explicit ἡμεῖς 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 make that idea more explicit. Alternate translation: “will persuade him not to punish you” +28:14 exuo rc://*/ta/man/translate/figs-explicit ἡμεῖς 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 make that idea more explicit. Alternate translation: “will persuade him not to punish you” 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 u13q rc://*/ta/man/translate/figs-explicit ὑμᾶς ἀμερίμνους ποιήσομεν 1 Here the chief priests and elders mean that the they will act in such a way that the soldiers do not need to worry about the punishment that they would normally receive for sleeping while guarding something. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “make you free from worry about how you might be punished” or “prevent you from worrying about what might happen to you” 28:15 og6i rc://*/ta/man/translate/translate-bmoney ἀργύρια 1 Each of these **pieces of silver** was a coin equivalent to about four days’ wages. See how you expressed the idea in [26:15](../26/15.md). Alternate translation: “the coins made out of silver” or “the money”