MAT (The Gospel according to Saint Matthew)
MAT.1 • MAT.2 • MAT.3 • MAT.4 • MAT.5 • MAT.6 • MAT.7 • MAT.8 • MAT.9 • MAT.10 • MAT.11 • MAT.12 • MAT.13 • MAT.14 • MAT.15 • MAT.16 • MAT.17 • MAT.18 • MAT.19 • MAT.20 • MAT.21 • MAT.22 • MAT.23 • MAT.24 • MAT.25 • MAT.26 • MAT.27 • MAT.28
MAT.1
[MAT.1.1] The book of the origin of Jesus the Anointed, son of David, son of Abraham. [§]
Biblos geneseos Iesou Christou huiou Dauid huiou Abraam.
This verse is the opening line of the Gospel of Matthew in the Koine Greek New Testament. It reads "Book of the genesis of Jesus Christ, son of David, son of Abraham." It's establishing a genealogy, framing Jesus within the lineage of David and Abraham. The word 'biblos' is the origin of our English word 'Bible'. The names Jesus, David, and Abraham are transliterated directly. 'Christou' is the genitive form of 'Christos', meaning 'anointed'.
[MAT.1.2] Abram begat Isaac, and Isaac begat Jacob, and Jacob begat Judah and his brothers. [§]
Abram begat Isaac, Isaac also begat Jacob, Jacob also begat Judah and his brothers.
This verse lists a genealogy, tracing descent from Abram (Abraham) through Isaac, Jacob, and Judah. The word "de" is a connective word similar to "also" or "and". It is important to maintain a straightforward, literal translation without adding theological interpretation. The names are transliterated directly from their traditional English spellings, as they are already widely recognized.
[MAT.1.3] Judah fathered Pha-res and Za-ra from Tamar. Pha-res fathered Hes-rom, and Hes-rom fathered A-ram. [§]
Yoo-das duh eg-en-neh-sen ton Pha-res kah-i ton Za-ra ek tees Tha-mar, Pha-res duh eg-en-neh-sen ton Hes-rom, Hes-rom duh eg-en-neh-sen ton A-ram
This verse describes the genealogy of Judah. The names listed are descendants through his lineage. The words 'egennesen' means 'begat' or 'fathered'. 'Ek tees' means 'from the'. The names are proper nouns representing people.
[MAT.1.4] And Aram fathered Aminadab, and Aminadab fathered Naasson, and Naasson fathered Salmon. [§]
Aram de egenesen ton Aminadab, Aminadab de egenesen ton Naasson, Naasson de egenesen ton Salmon.
This verse lists a genealogy. The name "Aram" is a proper noun. "Egenesen" means "begot" or "fathered". The names "Aminadab", "Naasson", and "Salmon" are proper nouns. The word "de" functions as "and" or a connector.
[MAT.1.5] Salmon however fathered Boaz from Rachab. Boaz however fathered Iobed from Ruth. Iobed however fathered Jesse. [§]
Salmon however fathered Boaz from Rachab, Boaz however fathered Iobed from Ruth, Iobed however fathered Jesse.
This verse details a genealogy. "Salmon" and "Boaz" and "Iobed" and "Jesse" are names of people. "Rachab" and "Ruth" are also names of people. "ἐγέννησεν" means "fathered" or "begat". The word "δε" simply means "however" or "and".
[MAT.1.6] Jesse, however, begat David the king. And David begat Solomon from the wife of Uriah. [§]
Yes-sai de egen-ne-sen ton Da-vid ton va-si-le-a. Da-vid de egen-ne-sen ton So-lo-mon-a ek tes tou Ou-ri-ou
This verse, originally from the Septuagint (a Greek translation of the Hebrew scriptures), states that Jesse begat David the king, and David begat Solomon by the wife of Uriah.
[MAT.1.7] Solomon and he fathered Rehoboam, and Rehoboam he fathered Abijah, and Abijah he fathered Asa. [§]
Shlomo de egenesen ton Roboam, Roboam de egenesen ton Avia, Avia de egenesen ton Asaph
This verse lists the lineage of kings. "Shlomo" corresponds to Solomon. "Roboam" corresponds to Rehoboam. "Avia" corresponds to Abijah. "Asaph" corresponds to Asa. "de" is a conjunction meaning 'and'. "egenesen" means 'begat' or 'fathered'. "ton" is the definite article 'the'.
[MAT.1.8] Asaph, however, fathered Iosaphat. Iosaphat, however, fathered Ioram. Ioram, however, fathered Oziahn. [§]
Asaph de egennethen ton Iosaphat, Iosaphat de egennethen ton Ioram, Ioram de egennethen ton Oziahn.
This verse lists a genealogy, stating who begat whom. 'Asaph' is a proper name. 'de' is a conjunction meaning 'and' or 'but'. 'egennēthen' means 'begat' or 'fathered'. 'ton' is a definite article, equivalent to 'the'. 'Iosaphat', 'Ioram', and 'Oziahn' are proper names.
[MAT.1.9] And Uzziah fathered Joatham, and Joatham fathered Ahaz, and Ahaz fathered Hezekiah. [§]
Ozias de egennethen ton Ioatham, Ioatham de egennethen ton Achaz, Achaz de egennethen ton Hezekian
This verse lists a lineage of kings. "Ozias" (Uzziah), "Ioatham" (Joatham), "Achaz" (Ahaz), and "Hezekian" (Hezekiah) are names of kings in the line of David. The Greek word "de" is a simple conjunction, similar to "and" or "now". The verb "egennnethen" means "begat" or "fathered". "Ton" is the masculine singular definite article, meaning "the".
[MAT.1.10] Hezekiah and he fathered Manasseh, and Manasseh and he fathered Amos, and Amos and he fathered Josiah. [§]
Hezekiah de egenneten ton Manasseh, Manasseh de egenneten ton Amos, Amos de egenneten ton Iosian
This verse lists a lineage of kings. "Hezekiah" is a proper name. "Manasseh" is a proper name. "Amos" is a proper name. "Josiah" is a proper name. The word "de" is a conjunction meaning "and" or "but". The verb "egennēsen" means "begat" or "fathered". "Ton" is the masculine singular definite article, meaning "the".
[MAT.1.11] And Yoshiyas begat Yechonyan and his brothers during the relocation to Babylon. [§]
Yoshiyas de egenesen ton Yechonyan kai tous adelphous autou epi tes metoikesias Vavilōnos.
This verse describes Yoshiyas (Josiah) begetting Yechonyan (Jeconiah) and his brothers during the relocation to Babylon. The names are transliterated based on their likely original pronunciations, and the structure aims for a direct, literal rendering.
[MAT.1.12] After the relocation to Babylon, Iechonias bore Salathiel, and Salathiel bore Zorobabel. [§]
Metah deh thuhn metoikesian Babylonos Iechonias egennesen ton Salathiel, Salathiel deh egennesen ton Zorobabel
This verse details a lineage following a relocation to Babylon. "Metah deh" means "after." "Thuhn metoikesian Babylonos" means "the relocation to Babylon." "Iechonias egennesen ton Salathiel" means "Iechonias bore Salathiel." "Salathiel deh egennesen ton Zorobabel" means "Salathiel also bore Zorobabel."
[MAT.1.13] Zorobabel also fathered Abiud, and Abiud also fathered Eliakim, and Eliakim also fathered Azor. [§]
Zorobabel de egennesen ton Abiud, Abiud de egennesen ton Eliakim, Eliakim de egennesen ton Azor
This verse lists a genealogy. "Zorobabel" is a name. "de" is a conjunction meaning "and" or "also". "egennesen" means "begot" or "fathered". "ton" is the masculine singular definite article, meaning "the". "Abiud", "Eliakim", and "Azor" are names. The structure is a simple sequence of begetting events.
[MAT.1.14] Azor however fathered the Sadok, Sadok however fathered the Achim, Achim however fathered the Elioud. [§]
Azor de egenesen ton Sadok, Sadok de egenesen ton Achim, Achim de egenesen ton Elioud
This verse lists a genealogy. 'Azor' is a proper name. 'egenesen' means 'begat' or 'fathered.' 'ton' is the masculine definite article 'the.' 'Sadok' and 'Achim' and 'Elioud' are proper names. The structure is a simple listing of fathers and their sons.
[MAT.1.15] Eliud produced Eleazar, and Eleazar produced Matthan, and Matthan produced Jacob. [§]
Eliud de egenesen ton Eleazar, Eleazar de egenesen ton Matthan, Matthan de egenesen ton Iakob
This verse lists a genealogy, stating that Eliud begot Eleazar, Eleazar begot Matthan, and Matthan begot Jacob. The names are variations on existing names found in the Old Testament. 'Eliud' is related to 'El', meaning 'God'. 'Eleazar' means 'my God is help'. 'Matthan' means 'gift'. 'Iakob' is Jacob.
[MAT.1.16] Jacob, however, fathered Yosef, the husband of Mariam, from whom was born Yeshua, who is called Christ. [§]
Yaakov de egenesen ton Yosef ton andra Marias, ex hes egenethe Yeshua ho legomenos Christos.
This verse details the lineage of Yeshua through Mariam and her husband, Yosef, tracing back to Yaakov. Each name is transliterated to reflect the original pronunciation as closely as possible, and then translated literally.
[MAT.1.17] Therefore, all the generations from Abraham to David are fourteen generations, and from David to the exile to Babylon are fourteen generations, and from the exile to Babylon to the Christ are fourteen generations. [§]
Pasai oun hai geneai apo Abraam heos Dauid geneai dekatessares, kai apo Dauid heos tes metoikesias Babylonos geneai dekatessares, kai apo tes metoikesias Babylonos heos tou Christou geneai dekatessares.
This verse details the generations from Abraham to David, from David to the exile to Babylon, and from the exile to Babylon to the Christ, stating that there were fourteen generations in each period. Note that 'Christ' here is a title, not a name. We are only translating the names of God as they appear in the original text - in this verse, there are none.
[MAT.1.18] And so was the origin of Jesus Christ. When Mary, his mother, was betrothed to Joseph, before they came together, she was found to be having a child from the holy spirit. [§]
Too deh Yaysoos Khristoos hee genesis hootos een. mnisteftheesees tees metros autoou Marias toi Ioseph, preen eh sinelethein autoous heurethe en gastri echousa ek pneumatos hagioou.
This verse describes the beginning of the birth of Jesus Christ. It states that before Mary, his mother, and Joseph came together, she was found to be with child through the holy spirit. I have transliterated the original Greek as best as possible into English phonetics, preserving the sound of the words.
[MAT.1.19] And Joseph, her husband, being a righteous man and not wishing to publicly expose her, intended to secretly release her. [§]
Yo-seph deh ho an-er au-tees, di-kai-os on kai mee the-lon au-teen dei-gma-ti-sai, eb-ou-le-the la-thra a-po-loo-sai au-teen.
This verse is from the Gospel of Matthew 1:19. It describes Joseph's intention to quietly divorce Mary. 'Yo-seph' is Joseph. 'de' is 'and'. 'ho an-er au-tees' is 'her man', or 'her husband'. 'di-kai-os on' means 'being righteous'. 'kai' means 'and'. 'mee the-lon au-teen dei-gma-ti-sai' means 'not wishing to publicly expose her'. 'eb-ou-le-the' means 'he intended'. 'la-thra' means 'secretly'. 'a-po-loo-sai' means 'to release', or 'to divorce'. 'au-teen' is 'her'. The original verse is in Koine Greek.
[MAT.1.20] And while he was considering this, behold, an angel of the Lord appeared to him in a dream, saying: Joseph, son of David, do not fear to take Mary, your wife, for what is conceived in her is from the Holy Spirit. [§]
tau-ta deh au-tou en-thu-mee-the-ntos i-dou an-ge-los ku-ri-ou kat’ o-nar ef-a-neh au-to-i leg-on: Io-seph ui-os Da-vid, me pho-bee-thees pa-ra-la-bein Ma-ri-an ten gu-nai-ka sou: to gar en au-tei gen-ne-then ek pneu-ma-tos es-tin ha-gi-ou.
This verse describes an angel appearing to Joseph in a dream. The angel addresses Joseph as 'son of David' and instructs him not to fear taking Mary as his wife. The reason given is that the child within her is from the Holy Spirit. The original text uses 'kurios' which means 'Lord', and 'pneuma hagios' which means 'Holy Spirit'. 'En' means 'in' or 'within'.
[MAT.1.21] She will bear a son, and you will call his name Jesus, for he will save his people from their sins. [§]
teksatai de huiion, kai kaleses to onoma autou Iesoun; autos gar sossei ton laon autou apo ton hamartion autoun.
This verse is from the Gospel of Matthew 1:21. It discusses the birth of a son and the meaning of his name. 'Teksetai' means 'she will conceive' or 'she will bear'. 'Huiion' means 'son'. 'Kaleses' means 'you will call'. 'To onoma autou' means 'his name'. 'Iesoun' is a form of the name 'Jesus'. 'Autos gar sossei' means 'for he will save'. 'Ton laon autou' means 'his people'. 'Apo ton hamartion autoun' means 'from their sins'.
[MAT.1.22] And all of this happened so that would be fulfilled what was spoken by my Lord through the prophet, saying... [§]
hoo-toh deh hole-en geh-gon-en hee-nah plee-roh-thee toh rheh-then hoo-poh koo-ree-os dee-ah too pro-fee-tees leh-gon-tos
This verse is from the New Testament, specifically Matthew 1:22. It describes the fulfillment of a prophecy. The original verse is Greek, but we are translating based on the implied Old Testament source, which would use the names of God as they appeared in the original Hebrew. 'Kyrios' in the New Testament typically corresponds to 'Adonai' in the Old Testament. 'Ho prophētes' refers to 'the prophet' Isaiah in this context. The verse speaks of something 'spoken' or 'said'.
[MAT.1.23] Behold, the virgin will have in her womb and will give birth to a son, and they will call his name Emmanuel, which is interpreted ‘the God with us’. [§]
idou he parthenos en gastri hexei kai texetei huion, kai kalesousin to onoma autou Emmanuel, ho estin methermeneuomenon meth' hemon ho theos.
This verse originates from the Septuagint, the ancient Greek translation of the Hebrew scriptures, specifically Isaiah 7:14. 'Parthenos' means virgin. 'Gastri' refers to the womb. 'Emmanuel' is a transliteration of the Hebrew 'Immanuel'. 'Methermeneuomenon' means 'interpreted'. 'Meth' hemon' means 'with us'. 'Ho theos' means 'the God'.
[MAT.1.24] And having risen from sleep, Joseph did as the messenger of Yahveh commanded him, and he took his wife. [§]
ege-rtheis deh ho Ioseph apo tou hipnou epieesen hos prosetaxen autoi ho angelos kuriou kai parelabehn ten gunaika autou
This verse describes Joseph waking from a dream and doing as the messenger of Yahveh instructed him, specifically taking his wife. 'Ege-rtheis' means 'having risen', 'Ioseph' is Joseph, 'apo tou hipnou' means 'from sleep', 'epieesen' means 'he did', 'hos prosetaxen' means 'as he commanded', 'autoi' means 'to him', 'ho angelos' means 'the messenger', 'kuriou' refers to Yahveh, 'kai' means 'and', 'parelabehn' means 'he took', 'ten gunaika autou' means 'his wife'.
[MAT.1.25] And he did not know her until she bore a son, and he called the name of him Jesus. [§]
kai ouk eginosken auten heos hou eteken huion, kai ekalesen to onoma autou Iesoun.
This verse describes Joseph not knowing Mary until after she gave birth to a son, and then naming the son Jesus. The original text uses standard Koine Greek vocabulary. "Kai" means "and". "Ouk" is the negative particle "not". "Eginosken" is the imperfect tense of "ginosko", meaning "to know" in the sense of sexual intimacy. "Auten" means "her". "Heos hou" means "until". "Eteken" means "she bore" or "she gave birth to". "Huion" means "a son". "Ekalesen" means "he called". "To onoma" means "the name". "Autou" means "of him". "Iesoun" is the accusative form of "Iesous", meaning "Jesus".
MAT.2
[MAT.2.1] And when Yeshoo was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east came to Jerusalem. [§]
Too deh Yeshoo genneeth entos en Bethlehem tees Yoodeias en hemerais Herodeu too basileos, idoo magoee apo anatolon paregenonto eis Hierosolyma
This verse describes the birth of Yeshoo in Bethlehem of Judea during the days of Herod the king. Magi from the east came to Jerusalem.
[MAT.2.2] Saying, "Where is the one who has been born, the King of the Jews? For we saw His star in the east and we have come to worship Him." [§]
legontes poo estin ho techtheis basileus ton Ioudaion eيدomen gar autou ton astera en tee anatolay kai elthomen proskunesai auto
This verse is from Matthew 2:7 in the original Greek. It is the statement of the Magi (wise men) to Herod, inquiring about the newborn King of the Jews. They state they saw His star in the east and have come to worship Him. 'legontes' means 'saying'. 'poo estin' means 'where is'. 'ho techtheis' means 'the one who has been born'. 'basileus' means 'king'. 'ton Ioudaion' means 'of the Jews'. 'eيدomen' means 'we saw'. 'gar' means 'for'. 'autou' means 'His'. 'ton astera' means 'the star'. 'en tee anatolay' means 'in the east'. 'kai' means 'and'. 'elthomen' means 'we came'. 'proskunesai' means 'to worship'. 'auto' means 'Him'.
[MAT.2.3] And when the king Herod heard, he was shaken, and all Jerusalem with him. [§]
akousas de ho basileus Herodēs etarachthē kai pasa Hierosolyma meta autou
This verse comes from the Gospel of Matthew and describes the reaction of King Herod and Jerusalem upon hearing news of the birth of Jesus. The verse states that when King Herod heard this, he was disturbed, and all of Jerusalem with him.
[MAT.2.4] And having gathered together all the chief priests and scribes of the people, he inquired of them where the Christ would be born. [§]
kai sunagagon pantas tous archiereis kai grammateis tou laou epunthaneto par’ autōn pou ho christos gennatai
This verse describes the gathering of the chief priests and scribes of the people and a question being asked of them regarding the birthplace of the Christ.
[MAT.2.5] And they said to him, “in Bethlehem of Judea, for thus it has been written through the prophet.” [§]
hoi de eipan auto en Bethleem tees Ioudaias houtos gar gegraptai dia tou prophētou
This verse is from the Gospel of Matthew 2:5. It records a response to a question regarding where the Messiah would be born. The individuals are quoting scripture. ‘hoi de’ means ‘and they’; ‘eipon auto’ means ‘said to him’; ‘en Bethleem tees Ioudaias’ means ‘in Bethlehem of Judea’; ‘houtos gar gegraptai’ means ‘for thus it is written’; ‘dia tou prophētou’ means ‘by the prophet’.
[MAT.2.6] And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler, who will shepherd my people Israel. [§]
kai su Bethlehem, ge Iouda, oudamos elachiste ei en tois hegemonois Iouda, ek sou gar exeleusetai hegemonos, hostis poimanei ton laon mou ton Israel.
This verse comes from the Gospel of Matthew 2:6. It is a quote from the prophet Micah. It refers to Bethlehem as a significant city within Judah, from which a leader will come to shepherd the people of Israel. The original verse is in Koine Greek, but the source text is Hebrew. The names of God are not present in this verse, so there is no need to alter any names related to divine beings.
[MAT.2.7] Then Herod, secretly having called the wise men, ascertained from them the time of the appearing star. [§]
toh-teh Her-o-dees lath-rah ka-les-as toos ma-goos ee-ak-ree-bo-sen par' autoon ton khro-non too fai-no-men-oo as-teh-ros
This verse describes Herod secretly calling the wise men to ascertain from them the time the star appeared. 'Herod' is a proper noun and remains unchanged. 'Lathra' means secretly. 'Kalesas' is a verb meaning 'having called'. 'Toos magous' means 'the wise men'. 'Hekribosen' means 'he ascertained'. 'Par' autoon' means 'from them'. 'Ton khronon' means 'the time'. 'Tou phainomenou asteros' means 'of the appearing star'.
[MAT.2.8] And having sent them to Bethlehem, he said: 'Going, investigate carefully concerning the child; and when you find him, report to me, so that I also may come and worship him.' [§]
kai pepsas autous eis Bethleem eipen: poreuthentes exetasate akribos peri tou paidiou: epan de heurete, apangellate moi, hopos ka ego elthon proskuneso auto.
This verse details a command given to people to investigate a child in Bethlehem and report back. The speaker intends to go and worship the child upon receiving confirmation of its location. It is from the gospel of Matthew, chapter 2, verse 8.
[MAT.2.9] And those who heard of the king went, and behold, the star which they saw in the east led them, until coming it stood above where the child was. [§]
hoi de akousantes tou basileos eporeuthesan kai idou ho aster, hon eidon en te anatole, proegen autous, heos elthon estathe epano hou en to paidion.
This verse describes the wise men following a star to find the baby Jesus. 'hoi de' means 'and those who', 'akousantes' means 'having heard', 'tou basileos' means 'of the king', 'eporeuthesan' means 'they went', 'kai' means 'and', 'idou' means 'behold', 'ho aster' means 'the star', 'hon eidon' means 'which they saw', 'en te anatole' means 'in the east', 'proegen autous' means 'led them', 'heos elthon' means 'until coming', 'estathe' means 'it stood', 'epano' means 'above', 'hou en' means 'where was', 'to paidion' means 'the child'.
[MAT.2.10] And having seen the star, they rejoiced with very great joy. [§]
idēntes de ton aster echaresan charan megalen sphodra
This verse describes people seeing a star and experiencing great joy. "Idēntes" means 'having seen'. "De" is a connective particle meaning 'and'. "Ton aster" means 'the star'. "Echaresan" means 'they rejoiced'. "Charan" means 'joy'. "Megalen" means 'great'. "Sphodra" means 'very, exceedingly'.
[MAT.2.11] And having come to the house, they saw the young child with Mary, his mother, and having fallen down, they worshiped him. And having opened their treasures, they brought gifts to him: gold and frankincense and myrrh. [§]
kai elthontes eis ten oikian eidon to paidion meta Marias tes metros autou, kai pesontes prosekyneesan auto kai anoixantes tous thesaurous autou prosenegan auto dora, chrysos kai libanos kai smyrna.
This verse describes the arrival of the Magi to the house where Jesus was as a young child, with his mother Mary. They saw the child, bowed down and worshiped him, and presented gifts of gold, frankincense, and myrrh.
[MAT.2.12] And having been warned in a dream not to return to Herod, they departed by another route to their own country. [§]
Kai chrematisthentes kat' onar me anakampsai pros Herodēn, di' allēs hodou anechōrēsan eis tēn choran autōn.
This verse describes the Magi receiving a divine warning in a dream not to return to Herod. They depart by another route to their own country. "Chrematisthentes" refers to being warned or receiving a message from God. "Kat' onar" means 'in a dream'. "Anakampsai" means 'to return'. "Hodou" is 'way' or 'route'. "Aneutchorēsan" means 'they departed'. "Chora autōn" means 'their country'.
[MAT.2.13] And when they had departed, behold, an angel of God appears in a dream to Joseph, saying: “Arise, take the child and his mother, and flee to Egypt, and remain there until I tell you. For Herod is about to seek the child to destroy him.” [§]
Anakhoresanton de auton idou angelos kurios phainetai kat’ onar toi Ioseph legon: egertheis paralabe to paidion kai ten metera autou kai pheuge eis Aigypton kai isthi ekei heos an eipo soi: mellei gar Herodēs zētein to paidion tou apolesai auto.
This verse describes an angel appearing to Joseph in a dream, warning him to flee to Egypt with Jesus and Mary to escape Herod’s attempt to kill the child. 'Kurios' in this context refers to God. The verse uses various forms of 'to be' and directional adverbs commonly found in Koine Greek narrative.
[MAT.2.14] And the one having been raised took the child and his mother at night and departed into Egypt. [§]
ho de egerthesis parelaben to paidion kai ten meter autou nuktos kai anechoresen eis Aigupten
This verse describes the departure of the child Jesus and his mother Mary into Egypt. "ho de" means "and the", "egerthesis" means "having been raised" (referring to after the visit of the Magi), "parelaben" means "took", "to paidion" means "the child", "kai ten meter autou" means "and his mother", "nuktos" means "at night", "kai anechoresen" means "and departed", and "eis Aigupten" means "into Egypt".
[MAT.2.15] And he was there until the end of Herod, so that might be fulfilled what was spoken by my Lord through the prophet, saying, "From Egypt I called my son." [§]
kai en ekei heos tes teleutes Herodu; hina ple rothe to rhethen hypo kuriou dia tou proph etou legontos; ex Aigyptou ekalesa ton huion mou.
This verse, from the Gospel of Matthew, recounts that Jesus remained in Egypt until the death of Herod. It then quotes the prophet Hosea, framing Jesus' time in Egypt as a fulfillment of prophecy. The original text is in Koine Greek. We are focusing on translating the prophetic quote as literally as possible, applying our naming conventions for God.
[MAT.2.16] Then Herod, having seen that he had been mocked by the Magi, became very angry, and having sent out orders, he destroyed all the male children who were in Bethlehem and in all its territories from two years old and younger, according to the time which he had accurately determined from the Magi. [§]
Tote Herodis idon hoti enepaichte hupo ton magon ethymothe lian, kai aposteilas aneilen pantas tous paidas tous en Bethleem kai en pasin tois horiois autes apo dietous kai katotero, kata ton chronon hon akribosen para ton magon.
This verse describes Herod's reaction to being tricked by the Magi. He was enraged and ordered the killing of all male children in Bethlehem and its surrounding areas who were two years old or younger, based on the timeframe he obtained from the Magi. This is a passage from the Gospel of Matthew, recounting the story of the Massacre of the Innocents.
[MAT.2.17] Then was fulfilled that which was spoken through Jeremiah the prophet, saying... [§]
toh-teh ep-lee-roh-theh toh rheh-then dee-ah Ye-re-mee-oo too pro-fee-too leh-gon-tos
This verse introduces a fulfillment of prophecy spoken by Jeremiah. "Toh-teh" means 'then'. "Ep-lee-roh-theh" means 'was fulfilled'. "Rheh-then" means 'that was spoken'. "Dee-ah" means 'through' or 'by'. "Ye-re-mee-oo" is the name Jeremiah. "Too" is 'the'. "Pro-fee-too" means 'prophet'. "Leh-gon-tos" means 'saying'. The original verse indicates that something has happened *in accordance with* what Jeremiah previously said.
[MAT.2.18] A voice was heard in Ramah, a weeping and great lamentation; Rachel is weeping for her children, and she will not be comforted, because they are no more. [§]
phone en Rama akousthe, klauthmos kai odurmos polys; Rachel klaiousa ta tekna autes, kai ouk ethelen paraklethenai, hoti ouk eisin.
This verse is from the Greek translation of the Old Testament (Septuagint), specifically Jeremiah 31:15. It describes a voice heard in Ramah, a sound of weeping and great sorrow, with Rachel weeping for her children and refusing to be comforted because they are no more. Considering the names of God are absent from this verse, it requires a direct translation of the Greek words into proper English. The verse focuses on Rachel's grief.
[MAT.2.19] And after Herod had died, behold, an angel of the Lord appears in a dream to Joseph in Egypt. [§]
te-leu-tan-tos deh tou He-ro-do-oo ee-doo ang-ge-los koo-ree-oo fa-ee-ne-tai kat’ onar toi Yo-seph en Ai-guptoo
This verse describes the death of Herod and the appearance of an angel of the Lord to Joseph in Egypt in a dream. "Τελευτήσαντος" means "having died". "Ἡρῴδου" is Herod. "ἰδοὺ" means "behold". "ἄγγελος" means "messenger" or "angel". "κυρίου" is "of the Lord". "φαίνεται" means "appears". "κατ’ ὄναρ" means "in a dream". "τῷ Ἰωσὴφ" is "to Joseph". "ἐν Αἰγύπτῳ" means "in Egypt".
[MAT.2.20] Saying: Having awakened, receive the child and his mother and go into the land of Israel. For those seeking the life of the child are dead. [§]
legon: egertheis paralabe to paidion kai ten metheran autou kai poreuou eis gen Israēl: tethnēkasin gar hoi zētountes tēn psychēn tou paidiou.
This verse, from Matthew 2:13, contains instructions given in a dream. The speaker instructs someone to awaken, take the child and his mother, and travel to the land of Israel, because those seeking the child's life are deceased. The names of God are not present in this passage.
[MAT.2.21] And the one having risen took the child and the mother of him and entered into land of Israel. [§]
ho de egerthais parelaben to paidion kai ten meter autou kai eiselthen eis gen Israēl
This verse describes Joseph taking Mary and Jesus to the land of Israel after being resurrected from a dream or vision. The verse is from the Gospel of Matthew 2:21, describing the Holy Family's return from Egypt.
[MAT.2.22] And having heard that Archelaus was reigning over Judea in place of his father Herod, he feared to go there. But having been warned in a dream, he departed into the regions of Galilee. [§]
Akousas de hoti Archelaos basileuei tes Ioudaias anti tou patros autou Herodou ephobeethe ekei apelthein; chromatistheis de kat' onar anechoresen eis ta meria tes Galilaias.
This verse describes Joseph's reaction to learning that Archelaus was ruling Judea in place of his father, Herod. He was afraid to go there, but after being warned in a dream, he went to the regions of Galilee instead. The verse is from the Gospel of Matthew, chapter 2, verse 22.
[MAT.2.23] And having come, he settled in a city called Nazareth, so that might be fulfilled what was spoken through the prophets that a Nazorean would be called. [§]
kai elthon katoikesen eis polin legomenen Nazareth, hopos pleerothee to rhethen dia ton prophetōn hoti Nazoraios klēthēsetai.
This verse describes Jesus coming to live in Nazareth, fulfilling a prophecy that someone from Nazareth would be called a Nazorean. The verse uses words originating from ancient languages. Here's a breakdown of the key names and how they will be translated literally: While this is a verse from the New Testament, written in Koine Greek, we are asked to translate the names of God as they would be in the original Hebrew texts (even if that doesn't apply to this particular verse) and that we use literal translations. Since there are no direct names of God in this verse, we will still follow the requested translation methodology.
MAT.3
[MAT.3.1] And in those days, John the Baptist appeared, proclaiming in the wilderness of Judea. [§]
En de tais hemerais ekeinais paraginete Ioannes ho baptistes keruxon en te eremo tes Ioudaias
This verse describes John the Baptist appearing and preaching in the wilderness of Judea during a particular time. The word "paraginete" implies a coming alongside or appearing. "Keruxon" means proclaiming or preaching.
[MAT.3.2] And saying, "Repent, for the kingdom of the heavens is near. [§]
kai legon: metanoeite: eggiken gar he basileia ton ouranon.
This verse is from the New Testament, specifically Matthew 3:2. The original language is Koine Greek. "Kai" means "and". "Legon" means "saying". "Metanoeite" is a command, meaning "repent". "Eggiken" means "has drawn near" or "is at hand". "Gar" means "for". "He" is the definite article "the". "Basileia" means "kingdom". "Ton" is the definite article in the genitive plural, indicating possession. "Ouranon" means "of the heavens". Thus, the verse is saying something like, "And saying, 'Repent, for the kingdom of the heavens is at hand.'"
[MAT.3.3] For this is the one spoken of through Isaiah the prophet, saying: ‘A voice of one crying in the wilderness, prepare the way for Yahveh, make straight his paths.’ [§]
hoot-os gar es-teen ho ray-thees dee-ah ee-sah-ee-oo too pro-fee-too leg-on-tos: fo-nee bo-on-tos en tee er-ay-mo: het-ee-mah-sah-teh teen ho-don koo-ree-oo, eu-thee-as po-ee-ay-teh tas tree-boos au-too.
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. It is a quote from Isaiah 40:3. It describes someone proclaiming a message in the wilderness, preparing the way for 'the Lord'. The names used here are important. 'Kyrios' is the Greek for 'Lord', which is often used as a respectful address, or to refer to Yahveh.
[MAT.3.4] And John himself had a garment from the hairs of a camel and a leather belt around his waist, and his food was locusts and wild honey. [§]
autos de ho Ioannes eichen to enduma autou apo trichon kamelou kai zonen dermatineen peri ten osphun autou, he de trophe en autou akrides kai meli agrion.
This verse describes the clothing and diet of John the Baptist. "autos" means "he"; "de" means "and"; "ho" means "the"; "Ioannes" is "John"; "eichen" means "he had"; "to enduma" means "the garment"; "apo trichon kamelou" means "from hairs of a camel"; "kai" means "and"; "zonen dermatineen" means "a leather belt"; "peri ten osphun autou" means "around his waist"; "he de trophe" means "and the food"; "en autou" means "was his"; "akrides" means "locusts"; "kai meli agrion" means "and wild honey".
[MAT.3.5] Jerusalem and all of Judea and all the area around the Jordan went forth to him. [§]
Hi-er-o-so-ly-ma kai pa-sa hee Yoo-dai-a kai pa-sa hee pe-ri-kho-ros too Yor-da-noo
This verse references Jerusalem and all of Judea, and all the area around the Jordan river. The names are transliterated phonetically. There is no direct equivalent to these proper nouns in English, so they are simply represented as they sound.
[MAT.3.6] And they were being baptized in the Jordan river by him, confessing their sins. [§]
kai ebaptizonto en to Iordanei potamo hup’ autou exomologoumenoi tas hamartias auton
This verse describes people being baptized in the Jordan River by someone, and confessing their sins. 'Kai' is 'and'. 'Ebaptizonto' is a verb meaning 'they were baptizing'. 'En' means 'in'. 'To' is a definite article, 'the'. 'Iordanei' is the name 'Jordan'. 'Potamo' means 'river'. 'Hup’ autou' means 'by him'. 'Exomologoumenoi' is a participle meaning 'confessing'. 'Tas hamartias auton' means 'their sins'.
[MAT.3.7] And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: offspring of vipers, who indicated to you to flee from the coming wrath? [§]
Ideen de polloos ton Pharisaion kai Saddukaion erchomenos epi to baptisma autou eipen autois: genneemata echidnon, tis hupeixeisen humin phugein apo tees mellousas orges?
This verse describes John the Baptist seeing many Pharisees and Sadducees coming to be baptized by him. He questions their motives, comparing them to offspring of vipers and asking who warned them to escape from the coming wrath. It's important to note that the original text is in Koine Greek, and a literal translation will sound somewhat awkward in English, as it reflects the direct structure of the Greek sentence.
[MAT.3.8] Therefore, produce fruit that is worthy of repentance. [§]
poiēsate oun karpon axion tēs metanoias
This verse is from the Gospel of Matthew 3:8. It urges listeners to produce fruit worthy of repentance. "Poiēsate" means "make" or "produce". "Oun" is a connective particle meaning "therefore" or "then". "Karpon" means "fruit". "Axion" means "worthy". "Tēs metanoias" means "of the repentance".
[MAT.3.9] And do not suppose to say within yourselves, ‘We have as father Abraham.’ For I tell you that the God is able from these stones to raise up children to Abraham. [§]
kai mee doxete legein en heautois: patera echomen ton Abraam. lego gar humin hoti dunatai ho theos ek ton lithon touton egairai tekna to Abraam.
This verse, from Matthew 3:9, is a statement by John the Baptist. He is addressing a group claiming lineage to Abraham. He warns them that merely claiming Abraham as their father is insufficient. He asserts that God has the power to raise up children to Abraham from stones, meaning God can create a new people even without their physical descent.
[MAT.3.10] Now the axe is already at the root of the trees. Therefore, every tree that does not produce good fruit is cut off and thrown into the fire. [§]
ay-deh deh ha ax-ee-neh pros ten ree-zan ton den-dron kei-tai. pan oon den-dron mee poi-oon kar-pon ka-lon ek-kop-te-tai kai eis peer bal-le-tai.
This verse uses terms common in agricultural contexts. "Axine" refers to an axe or hatchet. "Ree-zan" translates to root. "Den-dron" means tree. "Karpon" is fruit. "Ek-kop-te-tai" means is cut off, and "bal-le-tai" means is thrown. The verse speaks of an axe lying at the root of trees and those trees which do not produce good fruit being cut off and thrown into fire.
[MAT.3.11] I, however, baptize you in water for repentance. But the one coming after me is more powerful than I, of whom I am not worthy to carry the sandals. He himself will baptize you in holy spirit and fire. [§]
Ego men humas baptizo en hudati eis metanoian, ho de opiso mou erchomenos ischuroteros mou estin, hou ouk eimi ikanos ta hupodēmata bastasai; autos humas baptisei en pneumati hagiōi kai puri.
This verse is from the Gospel of Matthew (3:11) and concerns John the Baptist declaring Jesus’ superiority. The speaker, John, states he baptizes with water for repentance. However, one coming after him is more powerful than he, and John is not even worthy to untie his sandals. This one will baptize with the Holy Spirit and with fire. The verse uses personal pronouns (ego, humas, autos, mou), verbs (baptizo, erchomenos, estin, bastasai), prepositions (en, eis), and descriptive adjectives (ischuroteros, hagiōi).
[MAT.3.12] Behold, the winnowing fork is in his hand, and he thoroughly cleans his threshing floor, and he gathers his wheat into his storehouse, but the chaff he burns with unquenchable fire. [§]
hoo to ptioon en tee cheeree autoou kai diakatharizei teen halona autoou kai sunaxei ton seesiton autoou eis teen apotheeken, to de achuron katakausei puree asbestoo.
This verse describes a worker with a winnowing fork, cleaning the threshing floor, gathering the wheat into the barn, and burning the chaff with unquenchable fire. The verse uses possessive pronouns heavily, referring back to 'he' or 'him'. It's a description of agricultural work and a symbolic image of judgment.
[MAT.3.13] Then Jesus came from Galilee to the Jordan, to John, to be baptized by him. [§]
toh-teh pa-ra-gi-ne-tai ho ee-ay-soos ah-poh tees ga-lee-lai-as eh-pee ton ee-or-da-nen pros ton ee-o-an-nen too vap-tees-thai hoop au-too
This verse describes Jesus coming from Galilee to the Jordan river to be baptized by John. The names used are 'Jesus', 'Galilee', 'Jordan', 'John', and reference to 'him' (Jesus). No names of God are present in this verse.
[MAT.3.14] And John was restraining him, saying, “I have a need from you to be baptized, and do you come to me?” [§]
ho de Ioannes diekoluen auton legon: ego chreian echo hypo sou baptisthenai, kai su erchei pros me?
This verse is from the Gospel of Matthew, chapter 3, verse 14. It describes John the Baptist attempting to prevent Jesus from being baptized by him. John believes Jesus is greater than he is and therefore he should be baptized by Jesus, not the other way around. The verse literally translates to something along the lines of “And John was restraining him, saying, ‘I have need from you to be baptized, and you come to me?’”.
[MAT.3.15] Having responded, Jesus said to him, “Let it happen now, for in this way it is proper for us to fulfill all that is right.” Then he permitted him. [§]
apokritheis de ho Iesous eipen pros auton: aphes arti, houtos gar prepon estin hemin plerosai pasan dikaiosunen. tote aphiesin auton.
This verse is from the Gospel of Matthew (3:15) and describes Jesus’s response to John the Baptist’s reluctance to baptize him. The verse literally translates to, “Having answered, Jesus said to him, ‘Allow it now, for thus it is fitting for us to fulfill all righteousness.’ Then he allows him.” The word 'allow' is used here to denote the permission being granted, and it is used twice - once as an imperative and once as a statement of action. The word 'righteousness' refers to moral correctness as defined by God. The verse is a statement of obedience and adherence to divine will.
[MAT.3.16] And when Jesus had been baptized, immediately he rose from the water. And behold, the heavens were opened to him, and he saw the spirit of God descending like a dove, and coming upon him. [§]
baptistheis de ho Iesous euthus anebē apo tou hydatos, kai idou ēneōchthēsan autoi hoi ouranoi, kai eiden to pneuma tou theou katabainon hōsei peristeran kai erchomenon ep’ auton.
This verse describes the baptism of Jesus. It states that immediately after being baptized, Jesus ascended from the water, and the heavens opened to him. He saw the spirit of God descending like a dove and coming upon him. Note: the bracketed words are not original to the text, they are added for clarity.
[MAT.3.17] And behold, a voice from the heavens saying: "This is my son, the beloved, in whom I was pleased." [§]
kai idou phone ek ton ouranon legousa: houtos esti ho huios mou ho agapetos, en hoo eudokesa.
This verse is from the New Testament, specifically Matthew 3:17 and Mark 1:11. It describes the voice from heaven proclaiming Jesus as God's beloved son, in whom God is well pleased. The original text is in Koine Greek. 'kai' is 'and'. 'idou' is 'behold'. 'phone' is 'voice'. 'ek' is 'from'. 'ton ouranon' is 'the heavens'. 'legousa' is 'saying'. 'houtos' is 'this'. 'esti' is 'is'. 'ho huios mou' is 'my son'. 'ho agapetos' is 'the beloved'. 'en hoo' is 'in whom'. 'eudokesa' is 'I was pleased'. Given that the verse explicitly references 'my son' and 'I was pleased', it's important to directly translate the possessive and active voice of the verb.
MAT.4
[MAT.4.1] Then Jesus was led into the wilderness by the spirit to be tempted by the devil. [§]
toh-teh ho ee-ay-soos ah-nay-gheh eis teen eh-ray-mon hoo-po too pneu-mah-tos pay-rah-sthay-nai hoo-po too dee-ah-bo-lo-oo.
This verse describes Jesus being led into the wilderness to be tempted by the devil. "Τότε" means 'then'. "ὁ Ἰησοῦς" is 'Jesus'. "ἀνήχθη" means 'was led'. "εἰς τὴν ἔρημον" means 'into the wilderness'. "ὑπὸ τοῦ πνεύματος" means 'by the spirit'. "πειρασθῆναι" means 'to be tempted'. "ὑπὸ τοῦ διαβόλου" means 'by the devil'.
[MAT.4.2] And having fasted for forty days and forty nights, afterward he hungered. [§]
kai nēsteusas hēmeras tessarakonta kai nūktas tessarakonta, husteron epēinasen
This verse describes a period of fasting for forty days and forty nights, followed by experiencing hunger. The Greek word 'kai' means 'and'. 'Nēsteusas' means 'having fasted'. 'Hēmeras' means 'days'. 'Tessarakonta' means 'forty'. 'Nūktas' means 'nights'. 'Husteron' means 'afterward' or 'later'. 'Epēinasen' means 'he hungered'.
[MAT.4.3] And having come near, the one testing said to him: "If a son you are of God, say that these stones become breads." [§]
kai proselthon ho peirazon eipen auto: ei huios ei tou theou, eipe hina hoi lithoi houtoi artoi genontai.
This verse is from the Gospel of Matthew, chapter 4 verse 3, and recounts the temptation of Jesus in the wilderness. The tempter approaches Jesus and challenges him to prove his divine sonship by turning stones into bread. The original text uses the Greek word 'theos', which simply means 'god'.
[MAT.4.4] And having answered, he said, "It is written: 'Man will not live upon bread alone, but upon every word proceeding through the mouth of God.'" [§]
ho de apokritheis eipen: gegraptai: ouk ep' artō monō zēsetai ho anthrōpos, all' epi panti rhēmati ekporeuomenō dia stomatos theou.
This verse comes from Matthew 4:4, and Luke 4:4. It is Jesus responding to the tempter in the wilderness. The verse is a quotation from Deuteronomy 8:3. 'ho de apokritheis' means 'and having answered'. 'eipen' means 'he said'. 'gegraptai' means 'it is written'. 'ouk' is a negative particle. 'ep' means 'upon'. 'artō' means 'bread'. 'monō' means 'alone'. 'zēsetai' means 'will live'. 'anthrōpos' means 'man'. 'all' means 'but'. 'epi panti rhēmati' means 'upon every word'. 'ekporeuomenō' means 'proceeding'. 'dia' means 'through'. 'stomatos' means 'mouth'. 'theou' means 'of God'.
[MAT.4.5] Then the adversary takes him into the holy city and stationed him on the wing of the temple. [§]
toe-teh par-ah-lamb-ah-nee auto-n ho dee-ah-bo-los eis teen hag-ee-an poleen kai es-tes-en auto-n ep-ee toe pter-oo-gee-on too hee-er-oo
This verse is from the Gospel of Matthew (4:8) and recounts a story in which a spiritual being, commonly known as the Devil or Satan, takes Yeshua (Jesus) to a very holy city and sets him on a high point of the temple.
[MAT.4.6] And he said to Him, "If you are a son of God, cast yourself down, for it is written that to His angels He will command concerning you, and they will lift you up on their hands, lest you strike your foot against a stone." [§]
kai legei auto ee huios ei tou theou bale seauton kato gegraptai gar hoti tois angelois autou enteleitai peri sou kai epi cheiron arousin se mipote proskopeseis pros lithon ton poda sou.
This verse is from the account of Jesus being tempted in the wilderness. The tempter, Satan, is challenging Jesus to prove He is the Son of God by performing a miraculous act - jumping from a high place and being caught by angels. The quote within the verse comes from Psalm 91:11-12, and refers to God's promise to protect those who trust in Him. The original verse is in Koine Greek; the terms 'theos' and 'angelois' are being directly translated. 'huios' refers to son.
[MAT.4.7] Jesus said to him, "It is written again, you shall not test my Lord the God of you." [§]
ephee autōi ho Iēsous: palin gegraptai: ouk ekpeiraseis kurion ton theon sou.
This verse is from the Greek text of Matthew 4:7, part of the temptation of Jesus. It translates to "said to him Jesus: it is written again: you shall not test your Lord the God of you.". We will translate the names of God and Lord literally as requested.
[MAT.4.8] Again, the devil takes him to a very high mountain and shows him all the kingdoms of the world and their glory. [§]
Palin paralambanei auton ho diabolos eis oros hypselon lian kai deiknysin auto pasas tas basileias tou kosmou kai ten doxan autōn
This verse describes the devil taking Jesus to a very high mountain and showing him all the kingdoms of the world and their glory. 'Palin' means again. 'Paralambanei' means takes again or receives again. 'Auton' is the accusative pronoun 'him'. 'Ho diabolos' means the devil. 'Eis oros hypselon lian' means into a very high mountain. 'Kai' means and. 'Deiknysin' means shows. 'Pasas tas basileias tou kosmou' means all the kingdoms of the world. 'Ten doxan autōn' means their glory.
[MAT.4.9] And he said to him, "I will give you all these things if you fall and worship me." [§]
kai eipen auto tauta soi panta doso, ean peson proskuneses moi
This verse originates from the account of the temptation of Jesus in the wilderness. The speaker is Satan, offering power and dominion to Jesus in exchange for worship. The original language is Koine Greek. "kai" is "and". "eipen" is "said". "auto" is "to him". "tauta" is "these things". "soi" is "to you". "panta" is "all". "doso" is "I will give". "ean" is "if". "peson" is "you fall". "proskuneses" is "you worship". "moi" is "to me".
[MAT.4.10] Then Jesus said to him, "Go away, Satan, for it is written: ‘You shall worship Yahveh your God, and you shall serve Him alone.’ [§]
toh-teh leh-gei af-toh ho ee-ay-soos: hoo-pah-geh sah-tah-nah: geh-grahp-tai gar: kee-ree-on ton the-on soo pros-koo-nee-seis kai af-toh mo-no la-treu-seis.
This verse is from the account where Satan tempts Jesus in the wilderness. Jesus responds to Satan's temptation by quoting from Deuteronomy. 'τότε λέγει αὐτῷ' means 'then Jesus said to him'. 'σατανᾶ' is Satan. 'γέγραπται γάρ' means 'for it is written'. 'κύριον τὸν θεόν σου' means 'Lord your God'. 'προσκυνήσεις' means 'you shall worship'. 'καὶ αὐτῷ μόνῳ λατρεύσεις' means 'and you shall serve Him alone'.
[MAT.4.11] Then the Devil releases him, and behold, angels approached and ministered to him. [§]
toh-teh af-ee-sin af-tohn ho dee-ah-bo-los, kai ee-doo angel-ee pros-el-thon kai dee-eh-ko-noon af-toh-ee.
This verse describes a moment after a temptation, where the tempter, 'the Devil', releases someone, and then angels arrive to minister to them. The verse is originally from the Gospel of Matthew, and is written in Koine Greek. We are translating from the Greek, and using a literal approach to names and titles, avoiding traditional theological interpretations.
[MAT.4.12] And hearing that John had been delivered up, Jesus departed into Galilee. [§]
Akousas de hoti Ioannes paredothe anechoreusen eis ten Galilaian.
This verse describes hearing that John had been delivered up, and as a result, Jesus departed into Galilee. 'Akousas' is a participle indicating hearing. 'De' is a conjunction meaning 'and' or 'but.' 'Hoti' means 'that.' 'Ioannes' is John. 'Paredothe' means 'was delivered up' or 'was handed over.' 'Anechoreusen' means 'departed' or 'withdrew.' 'Eis ten Galilaian' means 'into Galilee.'
[MAT.4.13] And leaving Nazareth, he came and settled in Capernaum by the sea, in the territories of Zebulun and Naphtali. [§]
kai katalipon ten Nazarah elthon katoikesen eis Kapernaoum ten parathalassian en horiois Zabulon kai Nephthaleem
This verse describes Jesus leaving Nazareth and settling in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali. The names are transliterated as they sound phonetically in English. There are no divine names present in this verse.
[MAT.4.14] That might be fulfilled what was spoken through Isaiah the prophet, saying... [§]
hina plerothe to rheten dia Esaiou tou prophitou legontos
This is a phrase from the New Testament, specifically Matthew 1:22, quoting the Old Testament prophet Isaiah. It introduces a statement that fulfills a prophecy. "Hina" indicates purpose ("that"). "Plerothe" means "be fulfilled". "Rheten" means "what was spoken". "Dia" means "through". "Esaiou" is the genitive form of Isaiah, meaning "of Isaiah". "Tou prophitou" means "the prophet". "Legontos" is a participle meaning "saying".
[MAT.4.15] The land of Zebulun and the land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Nations. [§]
Geh Zabulon kai Geh Nephthalim, hodos thalasseos, peran tou Iordanou, Galilaia ton ethnōn.
This verse names the lands of Zebulun and Naphtali, describing their location relative to the sea, beyond the Jordan River, and as the Galilee of the Nations. "Geh" means "land". The phrase "ton ethnōn" indicates belonging to the nations, and refers to the area's diverse population.
[MAT.4.16] The people who were sitting in darkness saw a great light, and light dawned for those who were sitting in a land and the shadow of death. [§]
ho laos ho kathemenos en skoteiphos eiden mega, kai tois kathemenois en chorai kai skiai thanatouphos aneteilen autois.
This verse refers to people dwelling in darkness who see a great light, and to those dwelling in the land and shadow of death upon whom light dawns. The names of God are not present in this verse.
[MAT.4.17] From that time, Jesus began to proclaim and to say: "Repent, for the kingdom of the heavens has drawn near. [§]
Apo tote erksato ho Iesous keruksein kai legein: metanoeite: engiken gar he basileia ton ouranon.
This verse is from the New Testament, specifically Matthew 4:17. It describes the beginning of Jesus’s ministry and his message of repentance and the coming kingdom. The verse originates from a Greek text, and is being translated based on the implied names of God within.
[MAT.4.18] And as he walked beside the sea of Galilee, he saw two brothers, Simon, the one called Peter, and Andrew, the brother of Simon, throwing a net into the sea, for they were fishermen. [§]
Peripatōn de para tēn thalassan tēs Galilaias eiden duo adelphous, Simōna ton legomenon Petron kai Andrean ton adelphon autou, ballontas amphiblēstron eis tēn thalassan; ēsān gar halieis.
This verse describes Jesus walking beside the Sea of Galilee and observing two brothers, Simon, who is called Peter, and Andrew, his brother, casting a net into the sea. They were fishermen.
[MAT.4.19] And he says to them, "Come behind me, and I will make you fishers of people." [§]
kai legei autois, deute opiso mou, kai poieso humas halieis anthropon.
This verse is from the New Testament, specifically Matthew 4:19 in the original Greek. It describes a pivotal moment where a divine being calls individuals to a new purpose. 'Kai' means 'and', 'legei' means 'says', 'autois' means 'to them', 'deute' means 'come', 'opiso' means 'behind', 'mou' means 'me', 'kai' again means 'and', 'poieso' means 'I will make', 'humas' means 'you', 'halieis' means 'fishers', and 'anthropon' means 'of people'. The verse speaks to a call to follow and be transformed into something new.
[MAT.4.20] And they, immediately having left the nets, followed him. [§]
hoi de eutheos aphentes ta diktya ekolouthesan auto
This verse describes individuals immediately leaving their nets to follow someone. "hoi de" means "and they". "eutheos" means "immediately". "aphentes" means "having left". "ta diktya" means "the nets". "ekolouthesan" means "they followed". "auto" means "him".
[MAT.4.21] And having gone from there, He saw other two brothers, James the son of Zebedee and John the brother of him, in the boat with Zebedee the father of them preparing their nets, and He called to them. [§]
kai provas ekethein eiden allous duo adelphous, Iakobon ton tou Zevedaioy kai Ioannen ton adelphon autou, en to ploio meta Zevedaioy tou patros auton katartizontas ta diktya auton, kai ekalesen autous.
This verse describes Jesus seeing two brothers, James and John, the sons of Zebedee, in a boat with their father, Zebedee, mending their nets. He then calls to them. The original text is in Koine Greek.
[MAT.4.22] And they, having left the boat and their father, followed him. [§]
hoi de eutheos aphentes to ploion kai ton patera autōn ēkolouthēsan autō
This verse describes individuals immediately leaving their boat and father to follow someone. 'Hoi de' means 'and they'. 'Eutheos' means 'immediately'. 'Aphentes' is a participle meaning 'having left'. 'To ploion' is 'the boat'. 'Kai' means 'and'. 'Ton patera autōn' means 'their father'. 'Ēkolouthēsan' means 'they followed'. 'Autō' means 'him'.
[MAT.4.23] And he went about in all of Galilee, teaching in their synagogues and proclaiming the good news of the kingdom, and healing every disease and every weakness among the people. [§]
Kai periēgen en holē tē Galilaian didaskōn en tais synagōgais autōn kai kēryssōn to euangelion tēs basileias kai therapeutōn pasan noson kai pasan malakian en tō laō.
This verse describes activity taking place in Galilee. It states that someone went about teaching in the synagogues, proclaiming the good news of the kingdom, and healing every disease and every weakness among the people. The original text is in Koine Greek. The verb 'periēgen' means 'to go about' or 'to travel through'. 'Synagōgais' refers to synagogues. 'Euangelion' is 'good news' or 'gospel'. 'Basileias' refers to the kingdom. 'Therapeutōn' means 'healing'. 'Nōson' refers to disease, and 'malakian' refers to weakness or infirmity. 'Laō' refers to the people.
[MAT.4.24] And the report of him went into all Syria, and they brought to him all those badly having various sicknesses and torments, even those demonized, those moonstruck, and those paralyzed, and he healed them. [§]
Kai apelthen he akoe autou eis holen ten Surian, kai prosenegkan autoi pantas tous kakos echontas poikilaiis nosois kai basanois sinechomenous [kai] daimonizomenous kai seleniazomenous kai paralutikous, kai etherapeusen autous.
This verse describes the spread of news about someone’s ability to heal, leading people to bring their sick to that person. 'Kai' means 'and'. 'Apelthen' means 'he went away', implying news spread from his departure. 'Akoe' means 'hearing' or 'report'. 'Surian' is Syria. 'Prosenegkan' means 'they brought'. 'Kakos echontas' means ‘those badly having’, implying the sick. 'Poikilaiis nosois' means ‘with various sicknesses’. 'Basanois' means ‘torments’. 'Daimonizomenous' means ‘those demonized’. 'Seleniazomenous' means ‘those moonstruck’ or suffering from epilepsy. 'Paralutikous' means ‘those paralyzed’. 'Etherapeusen' means ‘he healed’.
[MAT.4.25] And many crowds followed him from Galilee and Decapolis and Jerusalem and Judea and beyond the Jordan. [§]
kai akolouthesan auto ochloi polloi apo tes Galilaias kai Dekapoleos kai Hierosolymon kai Ioudaias kai peran tou Iordanou
This verse describes crowds following 'him' (understood to be Jesus) from various regions. 'kai' means 'and', 'akolouthesan' means 'they followed', 'auto' means 'him', 'ochloi' means 'crowds', 'polloi' means 'many', 'apo' means 'from', 'tes' is a definite article 'the', 'Galilaias' is 'Galilee', 'Dekapoleos' is 'Decapolis', 'Hierosolymon' is 'Jerusalem', 'Ioudaias' is 'Judea', and 'peran tou Iordanou' means 'beyond the Jordan'.
MAT.5
[MAT.5.1] And seeing the crowds, he went up onto the mountain, and while he was seated, his students came to him. [§]
Idon de tous ochlous anebe eis to oros, kai kathisantos autou proseelthan autoi hoi mathetai autou.
This verse describes a scene where, seeing the crowds, someone ascended a mountain, and while seated, their students approached them. The original text is from the New Testament, specifically Matthew 5:1. The words are in Koine Greek.
[MAT.5.2] And having opened his mouth, he was teaching them, saying... [§]
kai anoixas to stoma autou edidasken autous legon
This verse is from the Greek text. 'kai' means 'and'. 'anoixas' is the aorist active participle of 'anoigo', meaning 'having opened'. 'to stoma autou' means 'his mouth'. 'edidasken autous' means 'he was teaching them'. 'legon' means 'saying'. This verse describes someone opening their mouth and beginning to teach.
[MAT.5.3] Blessed are the poor in spirit, for theirs is the kingdom of the heavens. [§]
makarioi hoi ptochoi to pneumati, hoti autōn estin hē basileia tōn ouranōn.
This verse is from the Greek text of the Gospel of Matthew 5:3. “Makarioi” means blessed. “Hoi ptochoi” means “the poor”. “To pneumati” means “in spirit”. “Hoti” means “because” or “for”. “Autōn” is a possessive pronoun meaning “of them” or “their”. “Estin” means “is”. “Hē basileia” means “the kingdom”. “Tōn ouranōn” means “of the heavens”.
[MAT.5.4] Blessed are those who mourn, for they themselves will be comforted. [§]
makarioi hoi pentountes, hoti autoi paraklethesontai
This verse is from the Gospel of Matthew 5:4. "Makarioi" means blessed. "Hoi" is the definite article 'the'. "Pentountes" means those who mourn. "Hoti" means 'for' or 'because'. "Autoi" means 'they' or 'themselves'. "Paraklethesontai" means they will be comforted.
[MAT.5.5] Blessed are the gentle, for they themselves will inherit the land. [§]
makarioi hoi praeis hoti autoi klēronomousin tēn gēn.
This verse is from the Gospel of Matthew, chapter 5, verse 5. It is originally written in Koine Greek. "Makarioi" means blessed. "Hoi" is the definite article 'the'. "Praeis" means gentle, mild, or meek. "Hoti" means 'for' or 'because'. "Autoi" means 'they' or 'themselves'. "Klēronomousin" means 'they will inherit'. "Tēn gēn" means 'the land'. The verse speaks of those who are gentle or meek being blessed, as they will inherit the land.
[MAT.5.6] Blessed are those who hunger and thirst for righteousness, for they will be filled. [§]
makarioi hoi peinontes kai dipsontes ten dikaiosunen, hoti autoi chortasthesontai.
This verse originates from the Gospel of Matthew, chapter 5, verse 6. It discusses blessedness related to a hunger and thirst for righteousness. "Makarioi" means blessed. "Hoi" is the definite article "the". "Peinontes" is present active participle meaning those who hunger. "Kai" means and. "Dipsontes" is present active participle meaning those who thirst. "Ten" is the definite article "the". "Dikaiosunen" means righteousness, justice, or equity. "Hoti" means because or for. "Autoi" means they or themselves. "Chortasthesontai" means they will be filled or satisfied.
[MAT.5.7] Happy are the merciful, for they will be shown mercy. [§]
makarioi hoi eleemones, hoti autoi eleethethesontai.
This verse comes from the Gospel of Matthew 5:7. "Makarioi" is often translated as "blessed", but it more accurately means "happy" or "fortunate". "Hoi" is the definite article, meaning "the". "Eleemones" means "merciful". "Hoti" means "for" or "because". "Autoi" means "they" or "themselves". "Eleethethesontai" is a future passive verb meaning "will be shown mercy". The verse, literally, speaks about those who show mercy receiving mercy.
[MAT.5.8] Blessed are those clean of heart, because they will see the God. [§]
makarioi hoi katharoi te kardia, hoti autoi ton theon opsontai
This verse is from the Gospel of Matthew, chapter 5, verse 8. "Makarioi" means blessed. "Hoi" is the definite article, the. "Katharoi" means clean or pure. "Te" means of the. "Kardia" means heart. "Hoti" means that or because. "Autoi" means they. "Ton theon" means the God. "Opsontai" means they will see.
[MAT.5.9] Blessed are those who make peace, for they will be called sons of God. [§]
makarioi hoi eirenopoioi, hoti autoi huioi theou klethēsomai.
This verse is from the Gospel of Matthew (5:9) and comes from the original Koine Greek. 'Makarioi' means blessed, 'hoi' is the definite article 'the', 'eirenopoioi' refers to peacemakers, 'hoti' means 'for', 'autoi' means 'they', 'huioi' means 'sons', 'theou' means 'of God', and 'klethēsomai' means 'will be called'. It's a statement about the blessedness of peacemakers and their future designation as sons of God.
[MAT.5.10] Blessed are those who are persecuted for the sake of righteousness, for to them belongs the kingdom of the heavens. [§]
makarioi hoi dediegmenoi heneken dikaiosunes, hoti autōn estin hē basileia tōn ouranōn.
This verse comes from the Gospel of Matthew, chapter 5, verse 10. It uses terms that, while originating in a Semitic linguistic environment, were transmitted to us through the Koine Greek. "Makarioi" means blessed. "Hoi dediegmenoi" means those persecuted. "Heneken dikaiosunes" means for the sake of righteousness. "Hoti" means that. "Autōn" is a possessive pronoun meaning "of them". "Estin" means is. "Hē basileia" means the kingdom. "Tōn ouranōn" means of the heavens.
[MAT.5.11] Blessed are you when people insult you, and persecute you, and say all kinds of evil things against you, falsely, for the sake of Yahveh. [§]
makarioi este hotan oneidisosin humas kai dioksosin kai eiposin pan poneron kath' humon [pseudomenoi] heneken emou.
This verse is from the Gospel of Matthew 5:11, and it speaks of blessings received when people are insulted, persecuted, and falsely accused for the sake of following Yahveh. "Makarioi" means blessed. "Este" is the second person plural present indicative of "to be". "Oneidisosin" means to insult or reproach. "Dioksosin" means to persecute. "Eiposin" means to say. "Poneron" means evil or bad. "Kath' humon" means against you. "Pseudomenoi" means falsely saying or lying. "Heneken emou" means for my sake.
[MAT.5.12] Rejoice and be exceedingly glad, because your reward is great in the heavens. For in this way they persecuted the prophets who came before you. [§]
khairete kai agalliaste, hoti ho misthos humon polys en tois ouranois; houtos gar edioxan tous prophetas tous pro humon.
This verse is from the New Testament, specifically Matthew 5:12. It originates in the Koine Greek. The verse urges rejoicing for a great reward in heavens, explaining that prophets before were also persecuted. There are no names of God present in this text, so there is nothing to translate in that manner.
[MAT.5.13] You all are the salt of the earth. But if the salt becomes foolish, by what will it be salted? It is no longer useful for anything if it is thrown outside and trampled upon by people. [§]
Humeis este to halas tes ges; ean de to halas moranthe, en tini halisthese; eis ouden ischuei eti ei me blethen exo katapateisthai hypo ton anthropon.
This verse uses the word "halas" which directly translates to "salt". The verse is speaking to a group of people, stating they are the "salt of the earth". It continues with a rhetorical question about what happens when salt loses its flavor, and concludes that useless salt is trampled underfoot by people.
[MAT.5.14] You are the light of the world. A city situated upon a mountain is not able to hide itself. [§]
Humeis este to phos tou kosmou. Ou dunatai polis krybenai epano oros keimeni.
This verse is from the Gospel of Matthew 5:14. It states that followers are the light of the world, and further uses the analogy of a city on a hill that cannot be hidden. 'Humeis' is 'you' (plural). 'Este' is 'are'. 'To phos' means 'the light'. 'Tou kosmou' means 'of the world'. 'Ou dunatai' means 'not able'. 'Polis' means 'city'. 'Krybenai' means 'to hide'. 'Epano' means 'upon'. 'Oros' means 'mountain'. 'Keimeni' means 'lying/situated'.
[MAT.5.15] And they do not ignite a lamp and place it under a basket, but upon the lampstand, and it shines for all those in the house. [§]
oude kaiousin luchnon kai tithesin auton hypo ton modion all’ epi tēn luchnian, kai lampēi pasin tois en tēi oikia.
This verse describes the placement of a lamp. Traditionally, a lamp would be placed under a basket (modion) which would obscure its light. Instead, the lamp is placed on a lampstand (luchnia) where it can illuminate the entire house. The verse uses a contrast between hiding the light and letting it shine.
[MAT.5.16] Thus, may your light shine before people, so that they may see your good works and may glorify your Father who is in the heavens. [§]
hoo-tos lam-psa-toh toh fos hoo-mon em-pro-sthen ton an-thro-pon, hopos ee-do-sin hoo-mon ta ka-la er-ga kai dox-a-so-sin ton pa-te-ra hoo-mon ton en tois ou-ra-nois.
This verse instructs believers to let their light shine before others, so that others may see their good works and glorify their Father who is in the heavens. The word for 'light' is 'fos'. The word for 'Father' is 'patera'. The word for 'heavens' is 'ouranois'.
[MAT.5.17] Do not suppose that I have come to loosen the law or the prophets; I have not come to loosen, but to fulfill. [§]
mee no-mee-say-teh ho-tee el-thon ka-ta-loo-sai ton no-mon ee toos pro-fee-tas; ook el-thon ka-ta-loo-sai al-la plee-roh-sai.
This verse is from the Gospel of Matthew, chapter 5, verse 17. It features the speaker stating he did not come to destroy the law or the prophets, but to fulfill them. 'Nomizo' means 'to think' or 'to suppose'. 'Kataluo' means 'to loosen' or 'to destroy'. 'Plero' means 'to fill up' or 'to fulfill'.
[MAT.5.18] Truly, I say to you, until heaven and earth pass away, not even the smallest letter or one stroke of a letter will by no means pass away from the Law until all things are fulfilled. [§]
Amen gar lego humin, heos an parelthe ho ouranos kai he ge, iota hen e mia keraia ou me parelthe apo tou nomou, heos an panta genetae.
This verse comes from the Gospel of Matthew (5:18) and uses strong language about the permanence of the Law. 'Amen' is a direct affirmation. 'Gar' means 'for' or 'indeed'. 'Lego humin' means 'I say to you'. 'Heos an' means 'until'. 'Parelthe' means 'pass away'. 'Ouranos' means 'heaven'. 'Ge' means 'earth'. 'Iota hen' literally means 'iota one', referring to the smallest letter in the Greek alphabet. 'Mia keraia' means 'one tittle' or 'one stroke'. 'Ou me parelthe' is a double negative, meaning 'not at all pass away' or 'will by no means pass away'. 'Apo tou nomou' means 'from the Law'. 'Panta genetae' means 'all things be fulfilled'.
[MAT.5.19] Whoever, therefore, loosens even one of these commands, the least of them, and teaches people thus, least will he be called in the kingdom of the heavens. But whoever does and teaches, that one great will be called in the kingdom of the heavens. [§]
hos ean oun lusai mian ton entolon touton ton elachiston kai didaxe houtos tous anthropos, elachistos klethēsetai en tē basilēiā ton ouranōn; hos d’ an poiēsē kai didaxe, houtos megas klethēsetai en tē basilēiā ton ouranōn.
This verse discusses the consequences of breaking or teaching others to break even the smallest of God’s commands. It contrasts those who diminish the law with those who practice and teach it. The verse originates from the Gospel of Matthew 5:19.
[MAT.5.20] For I tell you that unless your righteousness is more abundant than that of the scribes and Pharisees, you will not enter the Kingdom of the Heavens. [§]
lego gar humin hoti ean me perisseuse humon he dikaiosune pleion ton grammateon kai Pharisaiōn, ou mē eiselthēte eis tēn basileian tōn ouranōn.
This verse is from the Gospel of Matthew 5:20. It's a warning from Jesus that simply following the letter of the law is not enough to enter the Kingdom of Heaven. One must have a righteousness that surpasses that of the scribes and Pharisees, who were known for their strict adherence to religious law but often lacked genuine inner righteousness. The verse emphasizes the importance of inner transformation and a higher standard of moral and spiritual integrity.
[MAT.5.21] You have heard that it was spoken to those of old, "You shall not kill." Anyone who kills will be subject to judgment. [§]
You have heard that it was said to those of old, "You shall not murder." Whoever murders will be liable to judgment.
This verse is a direct quote from the Torah regarding the prohibition of murder. The original statement is a command given to ancient people, and the second part details the consequence for violating that command. The verse directly addresses the audience, stating what they *have heard* was communicated in the past.
[MAT.5.22] But I say to you that everyone who is angry with his brother will be liable to judgment. And whoever says to his brother, ‘fool,’ will be liable to the council. And whoever says, ‘you senseless one,’ will be liable to hell, which is the fire. [§]
ego de lego humin hoti pas ho orgizomenos to adelpho autou enochos estatē tē krisei; hos d’ an eipē to adelpho autou: rhaka, enochos estatē to synedrio; hos d’ an eipē: mōre, enochos estatē eis tēn geennan tou pyros.
This verse, originating from the Gospel of Matthew (5:22), deals with the severity of anger and abusive speech. It states that anger towards a brother makes one liable to judgment, calling someone a fool makes one liable to hellfire, and using terms of contempt like 'rhaka' subjects one to the council. I will use literal translation for any concepts of God, or divine punishment.
[MAT.5.23] If therefore you offer your gift at the altar, and there remember that your brother has something against you [§]
Ean oun prosheres thē ton dōron sou epi to thusiastērion ka ekei mnēstheis hoti ho adelphos sou echei ti kata sou
This verse discusses offering a gift at the altar while remembering a conflict with a brother. It’s about prioritizing reconciliation before worship. ‘Ean’ means ‘if’. ‘Oun’ is a conjunction meaning ‘therefore’ or ‘then’. ‘Prosheres’ means ‘to offer’. ‘Thē’ is a form of the verb ‘to put’ or ‘to place’. ‘Ton dōron sou’ means ‘your gift’. ‘Epi to thusiastērion’ means ‘upon the altar’. ‘Ka’ means ‘and’. ‘Ekei’ means ‘there’. ‘Mnēstheis’ means ‘remembering’. ‘Hoti’ means ‘that’. ‘Ho adelphos sou’ means ‘your brother’. ‘Echei’ means ‘has’. ‘Ti’ means ‘something’. ‘Kata sou’ means ‘against you’.
[MAT.5.24] Leave there your gift before the altar and go first and become reconciled with your brother, and then having come, offer your gift. [§]
aphes ekei to doron sou emprosthen tou thusiasteriou kai upage proton diallagethi toi adelphoi sou, kai tote elthon prosphere to doron sou.
This verse is an instruction regarding offering a gift to God. It states that if someone has a disagreement with a brother, they should first seek reconciliation. Only after resolving the conflict with their brother should they then come and offer their gift. The verse is concerned with the proper order of religious observance and prioritizing interpersonal relationships.
[MAT.5.25] Be favorably inclined towards your opponent quickly, until you are with him in the process, lest your opponent deliver you to the judge and the judge to the officer and you are thrown into prison. [§]
Ishti eunoon toi antidiko sou tachy, heos hotou ei met' autou en tei hodoi, mipote se paradwei ho antidikos toi kritai kai ho krites toi hypēretēi kai eis phylakēn blēthēsēi.
This verse is from a very old translation of the Bible. It urges one to settle disputes quickly while still with the opponent, before matters escalate to a judge and ultimately to an officer who would imprison them. 'Ishti' means 'be', 'eunoon' means 'favorable/well-inclined', 'toi antidiko' means 'to the opponent', 'tachy' means 'quickly', 'heos hotou' means 'until', 'ei met' autou' means 'you are with him', 'en tei hodoi' means 'on the way/in the process', 'mipote' means 'lest/so that not', 'paradwei' means 'he delivers you', 'kritai' means 'to the judge', 'hypēretēi' means 'to the servant/officer', and 'phylakēn blēthēsēi' means 'you are thrown into prison'.
[MAT.5.26] Truly, I say to you, you will not go out from there until you give back the last quadrans. [§]
Amen lego soi, ou me exeltheis ekeithen, heos an apodois ton eschaton kodranten.
This verse is from the Gospel of Matthew 17:34 and Luke 12:59. It concerns a debt that must be paid in full. 'Amen' is a direct affirmation, meaning 'truly'. 'Lego' means 'I say'. 'Soi' means 'to you'. 'Ou me' is a double negative, emphasizing 'not'. 'Exeltheis' means 'you will go out'. 'Ekeithen' means 'from there'. 'Heos an' means 'until'. 'Apodois' means 'you give back'. 'Ton eschaton' means 'the last'. 'Kodranten' refers to a small coin, a 'quadrans'.
[MAT.5.27] You have heard that it was spoken, 'You shall not commit adultery.' [§]
You have heard that it was said, 'You shall not commit adultery.'
This verse is a direct quote from the Ten Commandments, specifically referencing the prohibition against adultery. The original text uses the second person plural imperative, indicating a command directed to a group of people. It’s a statement of something already heard or known, restating a previous commandment.
[MAT.5.28] But I say to you all that everyone who looks at a woman to desire her has already committed adultery with her in his heart. [§]
ego de lego humin hoti pas ho blepon gunaika pros to epithumesai auten eede moicheusen auten en te kardia autou
This verse comes from Matthew 5:28. The speaker, identified as 'ego' (I), is addressing a group ('humin' - you all). He states that anyone who looks at a woman with the intention of desiring her has already committed adultery with her in their heart. The verse is a statement about the internal nature of sin, suggesting that lustful thoughts are equivalent to the act itself. The word 'moicheusen' means 'has committed adultery'. The verse uses the perfect tense to indicate an action completed in the past with continuing relevance to the present.
[MAT.5.29] But if your right eye causes you to stumble, remove it and throw it away from yourself; for it is better for you that one of your members perish and not that all of your body be thrown into Gehenna. [§]
Ei de ho ophthalmós sou ho dexios skandalizei se, exele auton kai bale apo sou; sympherei gar soi hina apolētai hen tōn melon sou kai mē holon to sōma sou blēthē eis geenna.
This verse comes from the Gospel of Matthew, chapter 5, verse 29. It uses strong imagery to convey the seriousness of avoiding sin. The verse speaks about the eye causing one to stumble into sin, and suggests drastic action to avoid that sin. The 'eye' here is understood figuratively to represent anything that leads one astray. 'Geenna' represents a place of punishment.
[MAT.5.30] And if your right hand causes you to stumble, cut it off and throw it away from you. For it is better for you that one of your members perish and not for all of your body to go into Gehenna. [§]
kai ei hee dexia soo cheir skandalizei se, ekkopsun auten kai bale apo sou. sumpherei gar soi hina apolatai hen ton melon sou kai mee holon to soma sou eis geennan apelthay.
This verse appears to be from the New Testament, specifically Matthew 5:30 or Mark 9:43. It uses strong metaphorical language about self-denial and avoiding sin. "Dexia" means right hand. "Cheir" means hand. "Skandalizei" means to cause to stumble or offend. "Eis geennan" refers to Gehenna, a place of fire and punishment. The verse advises radical self-discipline to avoid eternal punishment.
[MAT.5.31] And it was said: Whoever releases his wife, let him give to her a dismissal. [§]
Erreth de, hos an apolusei ten gunaika autou, dotō autei apostasion.
This verse comes from a very early translation of the Bible, and is not originally from the Hebrew texts traditionally used for translation. It is from the Septuagint (a Greek translation of the Hebrew Scriptures). Therefore, the names of God are not present. This verse deals with divorce, and a 'certificate of divorce' being given to the woman. The verse is phrased as a command or decree.
[MAT.5.32] But I tell you that anyone who dismisses his wife, except on the grounds of sexual immorality, makes her commit adultery. And whoever marries a dismissed woman commits adultery. [§]
ego de lego humin hoti pas ho apoluon ten gunaika autou parektos logou porneias poiei auten moicheuthenai, kai hos ean apolelumenen gamesei, moichatai.
This verse discusses divorce and remarriage. The speaker asserts that anyone who dismisses their wife except for the reason of sexual immorality causes her to commit adultery. Furthermore, anyone who marries a dismissed woman commits adultery.
[MAT.5.33] Again, you have heard that it was said to those of ancient times, you shall not swear falsely, but you shall return your oaths to my Lord. [§]
Again you have heard that it was said to those of old, you shall not swear falsely, but you shall pay back to my Lord your oaths.
This verse originates from the Greek translation of the Old Testament (Septuagint). It references a commandment related to oaths and keeping promises. The word translated as 'Lord' originates from the Greek word 'kurios', which corresponds to 'Adonai' in the Hebrew texts, meaning 'my Lord'. The verse emphasizes the importance of honoring commitments made to 'my Lord'.
[MAT.5.34] But I say to you not to swear at all, nor in the heaven, for it is the throne of God. [§]
ego de lego humin mee homosai holos: mee te en to ouranoo, hoti thronos esti tou theou
This verse is from Matthew 23:22. It concerns oaths. 'Ego' means 'I'. 'De' is 'but'. 'lego' means 'I say'. 'humin' is 'to you'. 'mee' means 'not'. 'homosai' means 'to swear'. 'holos' means 'at all'. 'mee te' is 'nor'. 'en to ouranoo' means 'in the heaven'. 'hoti' means 'for'. 'thronos' means 'throne'. 'esti' means 'is'. 'tou theou' means 'of God'. This is a direct translation, prioritizing literal meaning over traditional religious phrasing.
[MAT.5.35] Do not build a house, or make a place for sacrifice, on the earth, because it is the footstool of His feet, nor into Jerusalem, because it is the city of the great King. [§]
mee-tay en tee gay, ho-tee hoo-po-po-dee-on es-teen ton po-don au-too, mee-tay eis hee-eh-ro-so-lee-mah, ho-tee po-lees es-tee ton me-ga-lo ba-see-leys
This verse originates from the Septuagint translation of Isaiah 66:1. It states a prohibition concerning where one should build a house or offer sacrifices. It emphasizes the sanctity of both the earth (as the footstool of God) and Jerusalem (as the city of the great King). The original Greek uses terms signifying God’s majesty and ownership.
[MAT.5.36] And do not swear by your head, for you are unable to make even one hair white or black. [§]
mee-te en tee ke-fa-lee soo o-mo-sees, ho-tee oo doo-na-sai mee-an tree-kha leu-keen poi-ees-ai ee me-lai-a-nan.
This verse discusses taking oaths. It states that one should not swear by their own head, because they have no power to make even one hair white or black. The verse is emphasizing human limitations and the futility of making promises dependent on one's own control over natural processes.
[MAT.5.37] Let your word be yes yes, or no no; anything more than these comes from the evil one. [§]
Es-toe deh ho lo-gos hoo-mon nai nai, hoo ou ou; to deh pe-ris-son too-ton ek too po-ne-roo es-teen.
This verse comes from the teachings of Yeshua (Jesus) as recorded in Matthew 5:37. It addresses the importance of truthful speech. The verse instructs believers to simply affirm or deny, avoiding unnecessary oaths or embellishments. The 'excess' beyond simple affirmation or denial is attributed to evil.
[MAT.5.38] You have heard that it was stated: God for God, and tooth for tooth. [§]
You have heard that it was said, eye for eye and tooth for tooth.
This verse comes from the Torah, and is a principle of retributive justice. It means that the punishment for a crime should be equivalent to the crime itself. The verse presents a direct quote relating to a previously established legal principle.
[MAT.5.39] I also say to you not to resist the evil one. But whoever strikes you on your right jaw, turn to him the other one. [§]
ego de lego humin mee antisteenai to ponero; all' hostis se rhapizei eis teen dexian siagona sou, strepson auto tee allēn.
This verse is from the Gospel of Matthew, chapter 5, verse 39. It speaks about responding to evil with non-resistance. 'Ego' means 'I'. 'De' is 'also', or 'indeed'. 'lego' means 'say'. 'humin' means 'to you'. 'mee' means 'not'. 'antisteenai' is an infinitive meaning 'to resist'. 'to ponero' means 'the evil one'. 'all'' means 'but'. 'hostis' means 'whoever'. 'rhapizei' means 'strikes'. 'eis teen dexian siagona sou' means 'on your right cheek'. 'strepson auto tee allēn' means 'turn to him the other one'.
[MAT.5.40] And to the one wanting to sue you and take your inner garment, allow him also your outer robe. [§]
kai to thelonti soi krithēnai kai ton khitōna sou labein, aphes autō kai to himation.
This verse is from the Gospel of Luke 6:29. It instructs a person to respond to requests for possessions with generosity beyond what is expected. The verse literally calls for giving more than is asked for. 'Thelonti' refers to someone who wants to sue you. 'Khitōn' is an inner garment, and 'himation' is an outer cloak or robe. 'Aphes' means to 'let go' or 'allow'.
[MAT.5.41] And whoever compels you to go one mile, go with him two. [§]
kai hostis se angareusei milion hen, hypage met’ autou duo.
This verse is from the Gospel of Matthew 5:41 and instructs a person to go the extra mile when asked to perform a service. "Kai" means "and". "Hostis" means "whoever". "Se" means "you". "Angareusei" means "compels". "Milion" means "mile". "Hen" means "one". "Hypage" means "go". "Met" means "with". "Autou" means "him". "Duo" means "two".
[MAT.5.42] To the one asking of you, give, and do not turn away the one wanting to borrow from you. [§]
to ai-toon-tee seh dos, kai ton the-lon-ta apo soo dan-ee-sas-thai mee a-pos-tra-fayz
This verse is a direct quote attributed to Yahveh in the Gospels. It speaks of divine provision to those who ask and willingness to lend to those who seek to borrow. The verse contains commands directed to Yahveh, requesting that He give to those who ask and not turn away those who desire to borrow from Him. The original Greek uses the dative case to indicate the person to whom something is given or from whom something is requested.
[MAT.5.43] You heard that it was stated, 'Love your neighbor, and hate your enemy.' [§]
You heard that it was said, 'Love your neighbor and hate your enemy.'
This verse is a direct quote from the Torah, specifically Leviticus 19:18 and Deuteronomy 6:5. It presents a common ethical instruction found in ancient Near Eastern legal codes. The command to love one’s neighbor is paired with an equally strong command to hate one’s enemy, which is a point of contention in modern ethical discussions. The verse directly addresses the audience with the verb 'you heard,' establishing a prior communication of this instruction. The commands are presented as direct imperatives.
[MAT.5.44] I however say to you: love your enemies and pray for those who persecute you. [§]
eh-go deh leh-go hoo-meen ah-gah-pah-teh toos ehkh-throos hoo-moon kahy proo-soo-khay-stheh hoo-per ton dee-o-kon-ton hoo-mas
This verse is from the New Testament. "I" is a first-person pronoun. "say" is a verb meaning to express in words. "to you" indicates the audience. "love" is a verb denoting affection. "your enemies" refers to those who oppose you. "and pray" signifies making a request to a deity. "for those who persecute you" refers to individuals who mistreat or harass you.
[MAT.5.45] So that you may become sons of your father who is in the heavens, because He causes His sun to rise on the wicked and the good and sends rain on the righteous and the unrighteous. [§]
hopos genēsthe huioi tou patros humōn tou en ouranois, hoti ton hēlion autou anatellei epi ponerous kai agathous kai brechei epi dikaious kai adikous.
This verse speaks of God's impartial kindness, extending to all people. It uses imagery of the sun shining and rain falling on both the wicked and the righteous. The original language does not utilize specifically named deities, instead utilizing terms for 'father' and referring to celestial bodies as sources of provision. Because this translation focuses on literal renderings of names, 'father' will be translated as 'father' and we will avoid theological interpretation or embellishment.
[MAT.5.46] If, then, you love those loving you, what reward do you possess? Do not also the tax collectors do this same thing? [§]
ean gar agapēsete tous agapōntas humas, tina misthon echēte? ouchi kai hoi telōnai to auto poiōusin?
This verse asks a rhetorical question about the nature of love and reward. It asks: If you love those who love you, what reward do you have? Do not even tax collectors do the same?
[MAT.5.47] And if you greet only your brothers, what more are you doing? Do not even the nations do the same? [§]
kai ean aspasetai tous adelphous humon monon, ti perissos poiete; ouchi kai hoi ethnikoi to auto poiousin?
This verse asks what extra merit is gained by greeting only fellow believers. It points out that even non-believers greet each other. This verse is in Koine Greek, and appears in Matthew 5:47. The original text is a question and a rhetorical one at that. The question is directed to the audience asking what additional value is offered by only showing kindness to those who are already friendly to you. The verse isn't about a divine being, it's a philosophical question about the nature of kindness.
[MAT.5.48] Therefore, you all should be complete as your Father who is in heaven is complete. [§]
esesthe oun humeis teleioi hos ho pater humon ho ouranios teleios estin
This verse comes from the Gospel of Matthew, chapter 5, verse 48. It is a command to be complete or perfect, mirroring the completeness or perfection of God in heaven. 'Oun' is a connector meaning 'therefore' or 'so'. 'Humeis' is the plural 'you'. 'Teleios' means complete, perfect, or mature. 'Hos' is 'as' or 'like'. 'Ho pater humon' is 'your father'. 'Ho ouranios' is 'the heavenly'. 'Estin' means 'is'.
MAT.6
[MAT.6.1] Pay attention to your righteousness, do not practice it before people in order to be seen by them. If, however, you do not do this, you will not have reward from your Father who is in the heavens. [§]
prosechete de ten dikaiosunen humon mee poiein emprosthen ton anthropon pros to theathenai autois ei de mee ge misthon ouk echate para to patri humon to en tois ouranois
This verse concerns watching over one's righteousness. It warns against performing righteous deeds publicly for the sake of gaining attention, as such acts will not be rewarded by the Father in heaven. The verse uses several key words: 'prosechete' meaning 'pay attention' or 'watch over', 'dikaiosunen' meaning 'righteousness', 'anthropon' meaning 'people', 'theathenai' meaning 'to be seen', and 'patri' meaning 'father'. The verse also contains a conditional structure, implying that true righteousness is rewarded when it is not performed for public praise.
[MAT.6.2] Therefore, whenever you practice charity, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by people. Truly I say to you, they have received their reward. [§]
Hotan oun poieis eleemosunen, me salpiseis emprosthen sou, hosper hoi hypokritai poiousin en tais synagogais kai en tais rymais, hopos doxasthesin hypo ton anthropon. Amen lego hymin, apechousin ton misthon auton.
This verse instructs believers on how to practice charitable giving. It warns against performing good deeds publicly to gain recognition. The verse emphasizes that those who seek human praise will not receive reward from God.
[MAT.6.3] And as you are doing charity, let your left hand not know what your right hand does. [§]
soo deh poy-oon-tos el-eh-moh-soo-neen mee gno-toh hee a-ree-ste-ra soo tee poy-ei hee deh-see-a soo
This verse discusses the practice of charitable giving. The core idea is that one should give generously without seeking recognition or reward. The phrase 'your left hand not knowing what your right hand does' is a metaphor for discreet and selfless giving. 'Sou' is the possessive pronoun 'your.' 'De' is a connecting particle, similar to 'and.' 'Poieoontos' signifies 'doing.' 'Eleemosuneen' means 'charity' or 'alms.' 'Gnoto' means 'to know.' 'Aree-ste-ra' is 'left hand.' 'Poyei' means 'does.' 'Dee-see-a' is 'right hand.'
[MAT.6.4] So that your charity may be in the hidden place, and your Father who is seeing in the hidden place will repay to you. [§]
hopos ēi sou hē eleēmosunē en tō kryptōi; kai ho patēr sou ho blepon en tō kryptōi apodōsei soi.
This verse instructs that acts of charity should be done in secret, and that the Father who sees in secret will reward you. The verse uses the definite article 'the' before 'Father' and 'secret', indicating specific references. The verb 'apodōsei' means 'will repay' or 'will reward'.
[MAT.6.5] And when you pray, you will not be as the hypocrites, for they love to stand in the synagogues and in the corners of the marketplaces praying, so that they may appear to people. Truly I say to you, they have received their reward. [§]
Kai hotan proseuchesthe, ouk esesthe hos hoi hypokritai, hoti philousin en tais synagogais kai en tais goniais ton plateion hestotes proseuchesthai, hopos phanosin tois anthropois. Amen lego hymin, apechousin ton misthon auton.
This verse comes from the Gospel of Matthew 6:5. It discusses the hypocrisy of praying publicly for the sake of appearances. 'Kai' means 'and', 'hotan' means 'when', 'proseuchesthe' is the future passive indicative of 'pray', 'ouk esesthe' means 'you will not be', 'hos' means 'as', 'hoi hypokritai' means 'the hypocrites', 'hoti' means 'that', 'philousin' means 'they love', 'en tais synagogais' means 'in the synagogues', 'kai' means 'and', 'en tais goniais ton plateion' means 'in the corners of the marketplaces', 'hestotes' means 'standing', 'proseuchesthai' means 'to pray', 'hopos' means 'so that', 'phanosin' means 'they may appear', 'tois anthropois' means 'to people', 'Amen' means 'Truly', 'lego hymin' means 'I say to you', and 'apechousin ton misthon auton' means 'they have received their reward'.
[MAT.6.6] But you, when you pray, enter into your private chamber and, having closed your door, pray to your father who is in secret; and your father who sees in secret will repay you. [§]
soo deh hotan proseukhee, eiselthen eis to tameion soo kai kleisas ten thuran soo proseuxai toi patri soo toi en toi kryptoi; kai ho pater soo ho blepon en toi kryptoi apodosei soi.
This verse comes from Matthew 6:6 in the New Testament. It instructs believers on how to pray. It emphasizes private, sincere prayer to 'the Father' who observes in secret. The original language is Koine Greek. I will translate the names for God and Father literally, avoiding traditional religious titles or connotations. 'Pater' means 'father', and I will translate it as such. I will attempt to maintain the flow and meaning of the original text in proper English.
[MAT.6.7] And while praying, do not babble as the nations do, for they suppose that in their much speaking they will be heard. [§]
proseuchomenoi de me battalogēsēte hōsper hoi ethnikoi, dokousin gar hoti en tē polylogia autōn eisakousthēsomai.
This verse comes from the Gospel of Matthew 6:7. It is an admonition against meaningless repetition in prayer, comparing such practice to that of pagan nations. "Proseuchomenoi" means 'while praying,' "de" is 'and', "me battalogēsēte" is 'do not babble', "hōsper" is 'as,' "hoi ethnikoi" is 'the nations,' "dokousin" is 'they think,' "gar" is 'for,' "en tē polylogia autōn" is 'in the much-speaking of them', and "eisakousthēsomai" means 'will be heard'.
[MAT.6.8] Therefore, do not become like them, for your Father knows the things you require before you ask of Him. [§]
mee oon homoiootheete autois, oiden gar ho pater humoon hon chreian echiete pro tou humas aiteesai auton.
This verse is from the Gospel of Matthew 6:8. It is an exhortation not to be like the hypocrites who make a show of their religious practices. The verse states that 'the Father' knows what things you have need of before you ask Him.
[MAT.6.9] Therefore, pray you thus: Our Father, who is in the heavens, may your name be sanctified. [§]
Houtos oun proseuchesthe humeis: Pater hemon ho en tois ouranois: hagiastheto to onoma sou:
This is the beginning of the Lord's Prayer as found in the gospel of Matthew. "Houtos oun" means 'therefore'. "Proseuchesthe humeis" is 'pray you'. "Pater hemon" is 'our Father'. "Ho en tois ouranois" is 'who is in the heavens'. "Hagiastheto" is 'be sanctified'. "To onoma sou" is 'your name'.
[MAT.6.10] Let the kingdom of God come. May the will of God be done, as in heaven and on earth. [§]
el-the-to hay bas-i-lei-a soo; gen-e-the-to to the-lee-ma soo, hos en oo-ra-no hay kai ep-ee ge
This verse contains words from the Koine Greek, but is derived from Aramaic. 'El' means 'God'. 'Basileia' means 'kingdom'. 'Thelema' means 'will'. 'Hos' is a conjunction similar to 'as'. The verse is a prayer for God's kingdom to come and God's will to be done.
[MAT.6.11] Give to us today the bread that is to come. [§]
ton arton hemon ton epiousion dos hemin semeron
This phrase appears in the Lord's Prayer. 'Ton arton hemon' means 'our bread'. 'Ton epiousion' is often translated as 'daily' or 'for tomorrow', but literally it means 'the coming one', or 'the one who is to come'. 'Dos hemin' means 'give to us'. 'Semerom' means 'today'.
[MAT.6.12] And forgive us our debts, just as we have forgiven our debtors. [§]
kai aphes hemin ta opheilēmata hēmōn, hōs kai hemeis aphēkamen tois opheiletais hēmōn.
This verse is from the Greek New Testament, specifically Matthew 6:12. It’s part of the Lord's Prayer. It asks for forgiveness of debts, mirroring the forgiveness given to others. The original Greek words are relatively straightforward. 'Ἄφες' means 'forgive,' 'ἡμῖν' means 'to us,' 'τὰ ὀφειλήματα' means 'the debts,' 'ἡμῶν' means 'our,' 'ὡς καὶ' means 'just as,' 'ἡμεῖς' means 'we,' 'ἀφήκαμεν' means 'we have forgiven,' 'τοῖς ὀφειλέταις' means 'to the debtors,' and 'ἡμῶν' again means 'our'.
[MAT.6.13] And do not bring us into temptation, but deliver us from the evil one. [§]
kai mee eiseneŋkeis hēmas eis peirasmon, alla rhusai hēmas apo tou ponērou.
This verse is from the Lord's Prayer, and it asks God not to allow us to be led into temptation, but to deliver us from evil. "Eiseneŋkeis" means 'to bring into'. "Peirasmon" means 'temptation' or 'trial'. "Rhusai" means 'to deliver' or 'rescue'. "Tou ponērou" means 'the evil one'.
[MAT.6.14] For if you forgive people for their wrongdoings, then the Gods will also forgive you, your Father, the heavenly one. [§]
Ean gar aphete tois anthropois ta paraptoomata autoon, apheesei kai humin ho pater humoon ho ouranios.
This verse comes from the Gospel of Matthew, chapter 6, verse 14-15. It discusses forgiveness. The original text uses the term 'pater humoon ho ouranios' to refer to God. 'Pater' means 'father', 'humoon' means 'your', and 'ho ouranios' means 'the heavenly one'. A literal translation will reflect these meanings.
[MAT.6.15] But if you do not forgive people, then your Father, God, will not forgive your wrongdoings. [§]
Ean de me aphete tois anthropois, oude ho pater humon aphesei ta paraptoomata humon.
This verse comes from the Gospel of Matthew 6:15, and is part of the Lord's Prayer. The verse speaks of forgiveness. If people do not forgive others, then their God will not forgive them. "Pater" means 'father', used as a term of respect or endearment for God. "Aphesete" is from the verb to forgive. "Paraptoomata" means 'wrongdoings' or 'trespasses'.
[MAT.6.16] When you fast, do not become like the actors gloomy, for they disfigure their faces so that they may appear to people to be fasting. Truly I say to you, they have received their reward. [§]
Hotan de nisteute, me ginesthe hos hoi hypokritai skythropoi, aphanizousin gar ta prosopa auton hopos phanosin tois anthropos nisteuontes; amen lego hymin, apechousin ton misthon auton.
This verse is from the Gospel of Matthew 6:16-17. It discusses the proper attitude when fasting. It cautions against performing religious acts for the sake of appearing pious to others. The verse condemns hypocrisy, urging individuals to maintain a genuine and sincere approach to spirituality. The core message is that outward displays of piety are meaningless if not accompanied by inward devotion. The word 'hypokrites' means 'actors' or 'pretenders'.
[MAT.6.17] And you, when you fast, anoint your head and wash your face [§]
soo deh neest-yoo-ohn a-lay-psai soo teen keh-fah-leen kah-ee toh pro-so-pon soo neepsai
This phrase is from the Gospel of Matthew 6:17. It details instructions regarding fasting. 'soo' is 'you' (singular). 'deh' is 'also/and'. 'neest-yoo-ohn' is the present active subjunctive of 'nēsteuō' (to fast). 'a-lay-psai' is the present active subjunctive of 'aleipō' (to anoint). 'teen keh-fah-leen' means 'the head'. 'kah-ee' means 'and'. 'toh pro-so-pon' means 'the face'. 'neepsai' is the present active subjunctive of 'niptō' (to wash).
[MAT.6.18] So that you do not appear to people to be fasting, but to your Father who is in secret. And your Father who sees in secret will give back to you. [§]
hopos me phaneis tois anthropois nesteuon alla toi patri sou toi en toi kryphai; kai ho pater sou ho blepon en toi kryphai apodosei soi.
This verse instructs a person not to display their fasting to others, but to practice it privately before their Father who sees in secret, and who will reward them. The verse utilizes the word 'pater' (father) multiple times, referring to God. 'Kryphai' signifies 'secret' or 'hidden'. The verse focuses on the concept of private devotion and divine reward.
[MAT.6.19] Do not accumulate for yourselves treasures upon the earth, where moth and rust destroy and where thieves break in and steal. [§]
mee thēsaurizete humin thēsaurous epi tēs gēs, hopou sēs kai brōsis aphaneizei kai hopou kleptai diorussousin kai kleptousin.
This verse is from the Gospel of Matthew, chapter 6, verse 19. It warns against storing up treasures on Earth. The verse describes how earthly treasures are subject to decay, pests, and theft. The original language is Koine Greek. I will translate each word as literally as possible, maintaining proper English grammar.
[MAT.6.20] And you must treasure up for yourselves treasures in Heaven, where neither decay nor consumption destroys, and where thieves do not dig through or steal. [§]
thesaurizete de humin thesaurous en ourano, hopou oute ses oute brosis apanizei kai hopou kleptai ou diorussousin oude kleptousin.
This verse is from the Gospel of Matthew, chapter 6, verse 19. It encourages listeners to store up treasures in Heaven, where they will not be lost to decay or theft. The verse speaks to investing in spiritual riches rather than material possessions. The words themselves describe the act of treasuring up, referring to a place (Heaven) that is secure against corruption and criminal activity.
[MAT.6.21] For where the treasure is, there also will be the heart. [§]
ho-poo gar es-teen ho the-sa-o-ros soo, ek-ei es-tai kai hee kar-dee-a soo
This verse discusses where one’s treasure is, there will one’s heart be also. ‘ho’ is ‘the’, ‘gar’ is ‘for’, ‘estin’ is ‘is’, ‘thesauros’ is ‘treasure’, ‘ekei’ is ‘there’, ‘kai’ is ‘and’, ‘hē’ is ‘the’, and ‘kardia’ is ‘heart’.
[MAT.6.22] The lamp of the body is the eye. If therefore your eye is simple, all of your body will be luminous. [§]
ho luchnos tou somatos estin ho ophthalmos. ean oun e ho ophthalmos sou haplous, holon to soma sou foteinon estai.
This verse is from the Gospel of Matthew, chapter 6, verse 22. It uses a metaphor, stating that the eye is the lamp of the body. If the eye is 'single' or clear, the whole body will be full of light. The verse concerns discerning good and evil and focusing on spiritual clarity.
[MAT.6.23] But if your eye is evil, all of your body will be dark. Therefore, if the light in you is darkness, how great is the darkness. [§]
ean de ho ophthalmos sou poneros e, holon to soma sou skoteinon estai. ei oun to phos to en soi skotos estin, to skotos poson.
This verse discusses the importance of inner purity and spiritual understanding. The 'eye' refers to one's perspective or understanding. If that perspective is 'evil' or corrupted, the entire 'body' - representing the whole person or life - will be filled with darkness. If even the 'light' within a person is darkness, then the darkness is profound. This is a metaphorical discussion of moral and spiritual condition.
[MAT.6.24] No one is able to serve two lords; for either he will hate the one and love the other, or he will resist the one and despise the other. You are not able to serve the Gods and wealth. [§]
hudeis dunatai dusi kuriois douleuein: e gar ton hena misesei kai ton heteron agapesei, e enos anthexetai kai tou heterou katafronesei. ou dunasthe theoi douleuein kai mamona.
This verse discusses the impossibility of serving two masters. 'hudeis' means 'no one'. 'dunatai' means 'is able'. 'dusi kuriois' means 'two lords'. 'douleuein' means 'to serve'. 'e gar' means 'for either'. 'ton hena' means 'the one'. 'misesei' means 'will hate'. 'kai' means 'and'. 'ton heteron' means 'the other'. 'agapesei' means 'will love'. 'e' means 'or'. 'enos' means 'one'. 'anthexetai' means 'will resist'. 'tou heterou' means 'the other'. 'katafronesei' means 'will despise'. 'ou dunasthe' means 'you are not able'. 'theoi' means 'to the Gods'. 'kai' means 'and'. 'mamona' refers to wealth or possessions.
[MAT.6.25] Therefore, I say to you: do not worry about your soul what you will eat, or what you will drink, nor about your body what you will wear. Is not the soul more than the food, and the body than the clothing? [§]
Dia touto lego humin: me merimnate te psyche humon ti phageete [e ti pieete], mede to somati humon ti enduseethe. ouchi he psyche pleion estin tes trophēs kai to soma tou endumatos?
This verse is from the Gospel of Matthew (6:25-27). It discusses not worrying about basic needs. "Dia touto" means "therefore". "Lego humin" means "I say to you". "Me merimnate" means "do not worry". "Te psyche humon" means "about your soul". "Ti phageete" means "what you will eat". "Ti pieete" means "what you will drink". "Mede to somati humon" means "nor about your body". "Ti enduseethe" means "what you will wear". "Ouchi he psyche" means "is not the soul". "Pleion estin" means "more than". "Tes trophēs" means "the food". "Kai to soma" means "and the body". "Tou endumatos" means "the clothing".
[MAT.6.26] Look to the birds of the sky, because they do not sow or reap or gather into storehouses, and your Father who is in heaven nourishes them. Are not you much more different from them? [§]
Emblepsate eis ta petteina tou ouranou hoti ou speirousin oude therizousin oude synagousin eis apothēkas, kai ho patēr humōn ho ouranios trefei auta. Ouch humeis mallon diaferete autōn?
This verse is urging observation of birds and their provision. It emphasizes that birds do not sow, reap, or gather into storehouses, yet their heavenly Father feeds them. The question then asks if people are not more valuable than birds. The original Greek uses standard phrasing for exhortation and questioning. We will translate the names of God literally and focus on direct correspondence of each word.
[MAT.6.27] And who among you, being worried, is able to add one cubit to his lifespan? [§]
tis de ex humon merimnon dunatai prostheinai epi ten helikian autou pechun hena?
This verse asks a rhetorical question about worry and adding to one's lifespan. 'tis' means 'who'. 'de' is a particle meaning 'and' or 'but'. 'ex humon' means 'from among you'. 'merimnon' refers to someone who is worried or anxious. 'dunatai' means 'is able'. 'prostheinai' means 'to add'. 'epi ten helikian autou' refers to 'to his age'. 'pechun hena' means 'one cubit', a unit of measurement.
[MAT.6.28] And concerning clothing, what do you worry about? Consider how the lilies of the field grow: they do not toil, nor do they spin. [§]
Kai peri endumatos ti merimnate? Katamate ta krina tou agrou pos auxanousin; Ou kopiōsin oude nithousin.
This verse is from the Gospel of Matthew 6:28-29. It asks why people worry about clothing, and instructs them to consider how the lilies of the field grow. It notes that they do not labor or spin. The original language is Koine Greek.
[MAT.6.29] But I say to you that not even Solomon in all his glory clothed himself as one of these. [§]
legō de humin hoti oude Solomōn en pasē tē doxē autou periebaleto hōs hen toutōn
This verse is from the Gospel of Matthew 6:29, and concerns the glory of Solomon in comparison to the lilies of the field. The verse is stating that not even Solomon, in all his glory, was arrayed like one of these (lilies). We are given the verse in Koine Greek, and so we must focus on accurate translation of the words within that context.
[MAT.6.30] But if God thus clothes the grass of the field, which exists today and is thrown into an oven tomorrow, won’t God much more provide for you, those with little faith? [§]
ei de ton khorton tou agrou simeron onta kai aurion eis klivanon ballomenon ho theos houtos amphiennusin, ou polloo mallon humas, oligopistoi?
This verse discusses God's care for even the smallest of creations, using the example of grass. It asks rhetorically if God so clothes the grass, which is here today and thrown into an oven tomorrow, won't God much more provide for you, those with little faith? The 'God' here refers to 'theos', a general term for a divine being.
[MAT.6.31] Therefore, do not be anxious, saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?" [§]
mee oon merimnee-see-teh leg-on-tes tee fah-go-men eh tee pee-o-men eh tee per-ee-bah-lo-meh-tha
This verse is from the Gospel of Matthew, chapter 6, verse 25. It is a command not to be anxious about basic needs like food, drink, and clothing. 'Μὴ' is a negative imperative. 'μεριμνήσητε' means 'be anxious'. 'λέγοντες' means 'saying'. 'τί' means 'what'. 'φάγωμεν' means 'we should eat'. 'ἤ' means 'or'. 'πίωμεν' means 'we should drink'. 'περιβαλώμεθα' means 'we should clothe ourselves'.
[MAT.6.32] For all these nations seek things, but your Father in heaven knows that you need all these things. [§]
pan-ta gar tau-ta ta eth-nee ep-ee-zee-too-seen; oi-den gar ho pa-teer hoo-mon ho oo-ra-nee-os ho-tee khree-zete too-ton hap-an-ton.
This verse comes from Matthew 6:32. It speaks of the nations seeking things, and our heavenly Father knowing what we need. 'Pan' means 'all,' 'gar' means 'for,' 'tau-ta' means 'these,' 'ta' is the neuter plural definite article ('the'), 'eth-nee' means 'nations,' 'ep-ee-zee-too-seen' means 'they seek,' 'oi-den' means 'he knows,' 'ho pa-teer hoo-mon' means 'your father,' 'ho oo-ra-nee-os' means 'the heavenly,' 'ho-tee' means 'that' or 'which,' 'khree-zete' means 'you need,' and 'too-ton hap-an-ton' means 'all these things'.
[MAT.6.33] Seek first the kingdom of God and His righteousness, and all these things will be added to you. [§]
zeteite de proto ton basileian [tou theou] kai ten dikaiosunen autou, kai tauta panta prosthesetai humin.
This verse is from the Greek text of Matthew 6:33. It instructs the reader to seek first the kingdom of God and His righteousness, and all these things will be added to you. We are translating the phrase "[τοῦ θεοῦ]" which is "tou theou", meaning "of God". Since "theos" means "God", "tou theou" translates to "of God".
[MAT.6.34] Therefore, do not worry about tomorrow, for tomorrow will worry about itself. Sufficient is the evil of the day for the day. [§]
May oo-n meh-ree-mnee-see-teh eis teen aw-ree-on, hay gar aw-ree-on meh-ree-mnee-seh-tai hef-toh-tees; ar-keh-ton tee hee-meh-rah hee kah-kee-ah af-toh-tees.
This verse is from the New Testament, specifically Matthew 6:34. It's advising against worrying about the future. 'Μὴ' is a negative imperative, meaning 'do not'. 'μεριμνήσητε' means 'worry'. 'εἰς τὴν αὔριον' means 'about tomorrow'. 'ἡ γὰρ αὔριον' means 'for tomorrow'. 'μεριμνήσει' means 'will worry'. 'ἑαυτῆς' means 'itself'. 'ἀρκετὸν' means 'sufficient'. 'τῇ ἡμέρᾳ' means 'for the day'. 'ἡ κακία αὐτῆς' means 'its own evil/trouble'.
MAT.7
[MAT.7.1] Do not judge, so that you are not judged. [§]
mee kreen-et-eh, hee-nah mee kree-thee-teh
This verse consists of a negative imperative ('do not judge') followed by a conditional clause introducing a future negative consequence ('so that you are not judged'). The verse uses the present tense imperative, implying a continuing or habitual action. It is a warning against judgmental behavior and a statement of the principle of reciprocity.
[MAT.7.2] For by what judgement you judge, by that judgement you will be judged, and by what measure you measure, by that measure it will be measured to you. [§]
en hoo gar krimaati krinete krithēseshte, kai en hoo metroo metreiete metrhēsetai humin.
This verse discusses judgement and how we will be judged by the same standard by which we judge others, and how we will receive the same measure we give. The original verse uses a reciprocal construction relating judgement and measure. 'En hoo' is a prepositional phrase meaning 'in which' or 'by which'. 'Krimaati' is the dative singular of 'krima', meaning 'judgement'. 'Krinete' is the second-person plural present active indicative of 'krino', meaning 'to judge'. 'Krithēseshte' is the second-person plural future passive indicative of 'krino', meaning 'to be judged'. 'Metroo' means 'measure'. 'Metreiete' is the second-person plural present active indicative of 'metreō', meaning 'to measure'. 'Metrhēsetai' is the third-person singular future passive indicative of 'metreō', meaning 'to be measured'. 'Humin' is the dative plural pronoun meaning 'to you'.
[MAT.7.3] But why do you observe the splinter in your brother’s eye, and do you not perceive the beam in your own eye? [§]
tee deh blep-ees toh kar-fos toh en toh op-thal-moh toh ah-del-foh soo, teen deh en toh so eye op-thal-moh dok-ohn oo kah-tah-noh-ees?
This verse asks a rhetorical question about hypocrisy. It points out the tendency to notice small faults in others while overlooking larger flaws in oneself. 'Karfos' refers to a small splinter and 'dokon' refers to a large beam. The verse is addressing someone who is critical of others but fails to recognize their own shortcomings.
[MAT.7.4] How will you say to your brother, "Let me remove the splinter from your eye," and behold, the beam is in your own eye? [§]
hay pos ereis to adelpho sou: afes ekbalo to karphos ek tou ophthalmu sou, kai idou he dokos en to ophthalmo sou?
This verse is from the Gospel of Matthew, chapter 7, verse 4. It is a rhetorical question posed by Yeshua (Jesus). It asks how someone can tell another person to remove a speck of dust from their eye when they themselves have a large beam in their own eye. "Hay" introduces a question. "pos" means "how". "ereis" is a second-person future active indicative form of "lego" (I say) – meaning "you will say". "adelpho" means "brother". "sou" means "your". "afes" means "leave, let". "ekbalo" means "cast out". "to karphos" means "the splinter". "ek tou ophthalmu" means "from the eye". "kai" means "and". "idou" means "behold". "he dokos" means "the beam". "en to ophthalmo" means "in the eye".
[MAT.7.5] Hypocrite, cast out first the beam from your eye, and then you will see clearly to cast out the splinter from the eye of your brother. [§]
hipokrita, ekbale proton ek tou ophthalmou sou ten dokon, kai tote diablepsis ekbalein to karphos ek tou ophthalmou tou adelphou sou.
This verse is from the Gospel of Matthew 7:5. It's a rebuke of hypocrisy. 'hipokrita' means 'actor' or 'hypocrite'. 'ekbale' means 'cast out'. 'proton' means 'first'. 'ek tou ophthalmou sou' means 'from your eye'. 'ten dokon' means 'the beam'. 'kai tote' means 'and then'. 'diablepsis' means 'you will see clearly'. 'to karphos' means 'the splinter'. 'ek tou ophthalmou tou adelphou sou' means 'from the eye of your brother'.
[MAT.7.6] Do not give what is holy to the dogs, and do not throw your pearls before the pigs, lest they trample them under their feet and, turning, they attack you. [§]
May not give the holy to the dogs, and may not cast your pearls before the pigs, lest they trample them with their feet and turning, they tear you.
This verse uses metaphorical language. "Holy" refers to sacred things, "dogs" and "pigs" represent those who are not receptive to spiritual truth, and "pearls" symbolize valuable teachings. The verse cautions against sharing precious truths with those who will disregard or even harm you for doing so. I have chosen the most literal translation possible, aiming for a direct rendering of the words and structure, rather than a polished idiomatic expression.
[MAT.7.7] Ask, and it will be given to you. Seek, and you will find. Knock, and it will be opened to you. [§]
Aiteite kai dothēsetai hymīn, zēteite kai heurēsēte, krouete kai anoigēsetai hymīn.
This verse is originally from the Gospel of Matthew 7:7, and is in Koine Greek. It contains three parallel imperatives: 'ask', 'seek', and 'knock'. Each imperative is followed by a future passive indicative verb, promising a response. The 'hymīn' refers to 'you' in the plural. The core message is a promise of answered prayer if one persistently asks, seeks, and knocks.
[MAT.7.8] For every one who asks receives, and the one who seeks finds, and to the one knocking it will be opened. [§]
pas gar ho aitōn lambanei kai ho zētōn heuriskei kai tō krouonti anoigēsetai
This verse comes from the Gospel of Matthew (7:8) and the Gospel of Luke (11:9). It speaks about asking, seeking, and knocking, and the promise of receiving, finding, and having doors opened. The verse uses participle forms ('asking', 'seeking', 'knocking') to describe ongoing actions. 'Pas' means 'every' or 'all', and 'gar' is a connecting word meaning 'for'. 'Ho' is the definite article, 'the'. 'Lambanei' means 'receives', 'heuriskei' means 'finds', and 'anoigēsetai' means 'will be opened'.
[MAT.7.9] Or who is among you, a man, whom his son will ask for bread, and he will not give a stone to him? [§]
hay tees estin ex humo anthropos, hon aiteesei ho huios autou arton, mee lithon epidosai autoi;
This verse asks a rhetorical question. 'hay' is a question marker. 'tees' relates to 'who'. 'humo' means 'of you'. 'anthropos' means 'man'. 'hon' is a relative pronoun meaning 'whom'. 'aiteesei' means 'will ask'. 'huios' means 'son'. 'autou' means 'of him'. 'arton' means 'bread'. 'mee' means 'not'. 'lithon' means 'stone'. 'epidosai' means 'will give'. 'autoi' means 'to him'. The verse is structured as a question about whether a father would give a stone to their child if they asked for bread.
[MAT.7.10] Or even, if he asks for a fish, will he not give a snake to him? [§]
hay kee ikhtoon aiteesai, mee ofeen epidoosai autoo?
This verse is from the Septuagint (Greek translation of the Old Testament). It asks a rhetorical question about whether a father would give a snake to his child who asks for a fish. Breaking down the words: 'hay' is a conjunction meaning 'or, even'. 'kee' is a conjunction meaning 'that, even'. 'ikhtoon' is 'fish'. 'aiteesai' is 'he will ask'. 'mee' is a negative particle, meaning 'not'. 'opheen' is 'snake'. 'epidoosai' is 'he will give'. 'auto' is 'to him'.
[MAT.7.11] If you, being evil, know how to give good gifts to your children, how much more will the Father in the heavens give good things to those who ask Him? [§]
ei oun humeis poneroy ontay oidate domata agatha didonai toys teknois humon, poso mallon ho pater humon ho en toys ouranois dosei agatha toys aitousin auton.
This verse poses a rhetorical question. It states that if evil people know how to give good gifts to their children, how much more will the Father in heaven give good things to those who ask Him. 'Poneroy' means evil, 'domata' means gifts, and 'aitousin' means ask. The verse uses a comparative structure to emphasize the greater goodness of God.
[MAT.7.12] Therefore, whatever things you desire that people do for you, do those same things for them. For this is the Law and the Prophets. [§]
Panta oun hosa ean thelete hina poiesosin humin hoi anthropoi, houtos kai humeis poieite autois. houtos gar estin ho nomos kai hoi prophētai.
This verse, found in Matthew 7:12, is a statement about reciprocal treatment. It instructs people to treat others as they wish to be treated themselves, and identifies this principle as the core of the Law and the Prophets. The original text uses general terms for people and action, rather than specific divine names. Therefore, there are no names of God to translate. It is important to maintain the universal scope of the verse and not introduce any theological bias.
[MAT.7.13] Enter through the narrow gate, because wide is the gate and broad is the road leading to destruction, and many are those who enter through it. [§]
Eis-el-tha-te dee-ah tees sten-ees poo-lees. Ho-tee pla-tee-ah hee poo-lee kai eu-roo-kho-ros hee ho-dos hee a-pa-gou-sa eis teen a-po-lei-an kai pol-loi ei-sin hoi eis-er-kho-men-oi dee' au-tees.
This verse comes from the Gospel of Matthew, chapter 7, verse 13. It speaks of entering through a narrow gate. "Eis-el-tha-te" means 'enter'. "Tees sten-ees poo-lees" refers to 'the narrow gate'. "Ho-tee" means 'because'. "Pla-tee-ah hee poo-lee" means 'wide is the gate'. "Kai eu-roo-kho-ros hee ho-dos" means 'and broad is the road'. "Hee a-pa-gou-sa" means 'leading'. "Eis teen a-po-lei-an" means 'to destruction'. "Kai pol-loi ei-sin" means 'and many are'. "Hoi eis-er-kho-men-oi dee' au-tees" means 'those who enter through it'.
[MAT.7.14] How narrow is the gate, and pressured is the road leading to the life, and few are those finding it. [§]
tee sten-ay hay poo-lay kai te-thlee-men-ay hay ho-dos hay a-pa-gou-sa eis teen zo-ayn kai o-lee-goy ei-seen hoi hu-ree-skon-tes au-teen.
This verse is from the Gospel of Matthew 7:14 in the New Testament. It discusses the narrow gate and difficult path that leads to life, and the scarcity of those who find it. The original verse is in Koine Greek. The words are: 'how narrow the gate and pressured the road the leading to the life and few are those finding it'.
[MAT.7.15] Be cautious of the false prophets, who come to you in the clothing of sheep, but inside are wolves seizing. [§]
Beware from the false prophets, who come toward you in garments of sheep, inwardly however are wolves seizing.
This verse warns against false prophets who disguise themselves as harmless sheep, but are actually dangerous wolves. The original Greek uses imagery to convey deception and predatory behavior. The translation aims for literal accuracy, even if it sounds somewhat awkward in modern English, prioritizing conveying the exact meaning over elegance.
[MAT.7.16] From their fruits you will know them. Do they gather grapes from thorns or figs from thistles? [§]
ah-POH ton kar-POHN af-TOHN ep-ig-NO-seh-steh af-TOOS. mee-tee sul-LEG-oo-sin ah-POH ah-KAN-thon staf-EE-lahs eh ah-POH tree-BO-lon soo-kah?
This verse asks a rhetorical question about the nature of fruit-bearing plants. It asserts that one will know them by their fruit. The question posed is whether one gathers grapes from thorns or figs from thistles. It’s a straightforward observation about the characteristics of plants. The Greek word 'αυτούς' is a reflexive pronoun, meaning 'themselves'.
[MAT.7.17] So every tree that is good produces good fruit, but the rotten tree produces evil fruit. [§]
Hootos pan dendron agathon karpous kalous poiei, to de sapron dendron karpous ponerous poiei.
This verse is from the Gospel of Matthew, chapter 7, verse 17, and describes the nature of good and bad trees bearing good and bad fruit. 'Hootos' means 'thus' or 'so'. 'Pan' means 'all'. 'Dendron' means 'tree'. 'Agathon' means 'good'. 'Karpous' means 'fruit'. 'Kalous' means 'good' or 'beautiful'. 'Poiei' means 'makes' or 'produces'. 'De' is a conjunction meaning 'but' or 'and'. 'Sapron' means 'rotten' or 'bad'. 'Ponerous' means 'evil' or 'wicked'.
[MAT.7.18] A good tree is unable to make bad fruit, nor is a rotten tree able to make good fruit. [§]
oo doo-na-tai den-dron a-ga-thon kar-pos po-ne-ros po-ieen oo-de den-dron sa-pron kar-pos ka-loos po-ieen
This verse discusses the inability of a good tree to produce bad fruit, nor a rotten tree to produce good fruit. The terms used are common in this context: 'dendron' meaning tree, 'agathon' meaning good, 'poneros' meaning bad, 'sapron' meaning rotten, and 'kalos' meaning beautiful or good in quality. The verb 'poieen' means to make or do.
[MAT.7.19] Every tree not producing good fruit is cut off and is thrown into the fire. [§]
pan dendron me poioun karpon kalon ekkopetai kai eis pur balletai
This verse is from the Gospel of Matthew, and refers to trees that do not bear good fruit being cut down and thrown into the fire. It’s a metaphor for those who do not produce good deeds or demonstrate faith. 'Pan' means all or every. 'Dendron' means tree. 'Me' is a negative particle, indicating 'not'. 'Poioun' means 'making' or 'producing'. 'Karpon' means fruit. 'Kalon' means good or beautiful. 'Ekkopetai' means 'is cut off' or 'is pruned'. 'Kai' means and. 'Eis' means into. 'Pur' means fire. 'Balletai' means 'is thrown'.
[MAT.7.20] Therefore, you will surely know them by their fruits. [§]
Therefore, surely from the fruits of them you will know them.
This verse discusses discernment based on observed results. The verse speaks of knowing individuals ('them') based on the outcome of their actions ('fruits of them'). The 'therefore' implies a preceding statement establishing the context for this knowledge.
[MAT.7.21] Not everyone who says to me, "my Lord, my Lord," will enter the kingdom of the heavens, but the one doing the will of my Father who is in the heavens. [§]
Oo pas ho legon moi: kurie kurie, eiseleusetai eis ten basileian ton ouranon, all' ho pion to thelema tou patros mou tou en tois ouranois.
This verse states that not everyone who calls out "Lord, Lord" will enter the kingdom of the heavens, but only those who do the will of my Father who is in the heavens. 'Pas' means 'all', 'ho legon' means 'the one saying', 'kurie' is 'Lord', 'eiseleusetai' means 'will enter', 'basileian' means 'kingdom', 'ouranon' means 'of the heavens', 'all'' means 'but', 'ho pion' means 'the one doing', 'thelema' means 'the will', 'patros' means 'of the Father', 'en' means 'in'.
[MAT.7.22] Many will say to me on that day, "my Lord, my Lord, did we not prophesy in your name, and cast out demons in your name, and do many powerful deeds in your name?" [§]
pol-oi er-oo-sin moi en ek-ei-nei tee hee-me-ra: koo-ree-eh koo-ree-eh, oo to-o so-o o-no-ma-tee ep-ro-fee-tev-sa-men, kai to-o so-o o-no-ma-tee dai-mo-nee-a ex-eb-a-lo-men, kai to-o so-o o-no-ma-tee doo-na-mees pol-las ep-oi-ee-sa-men?
This verse contains the vocative form of 'kurios', which is typically translated as 'Lord'. However, since we are translating names literally, we will translate 'kurios' as 'my Lord'. The verse describes a future day where many will claim to have acted in the name of 'my Lord'. The verse employs repetition for emphasis.
[MAT.7.23] And then I will confess to them that I never knew you. Depart from me, those working lawlessness. [§]
kai tote homologeso autois hoti oudepote egnon humas, apochoreite ap' emou hoi ergazomenoi ten anomian.
This verse is from the Gospel of Matthew, chapter 7, verse 23. It describes a scenario where people who have performed works of lawlessness will be told they were never known by Yahveh. 'Kai' means 'and'. 'Tote' means 'then'. 'Homologeso' means 'I will confess'. 'Autois' means 'to them'. 'Hoti' means 'that'. 'Oudepote' means 'never'. 'Egnon' means 'I knew'. 'Humas' means 'you'. 'Apochoreite' means 'depart'. 'Ap' emou' means 'from me'. 'Hoi ergazomenoi' means 'those working'. 'Ten anomian' means 'the lawlessness'.
[MAT.7.24] Therefore, everyone who hears my words and does them will be likened to a wise man who built his house upon the rock. [§]
Pas oun hostis akouei mou tous logous toutous kai poiei autous, homoiōthēsetai andri phronimō, hostis oikodomēsen autou tēn oikian epi tēn petran.
This verse is from the Gospel of Matthew, chapter 7, verse 24. It describes the person who hears and does the sayings of Jesus. The comparison is made to a wise man who builds his house upon a rock. ‘Pas’ means ‘everyone’; ‘oun’ is ‘therefore’; ‘hostis’ means ‘whoever’; ‘akouei’ means ‘hears’; ‘mou’ is ‘my’; ‘tous logous’ means ‘the words’; ‘toutous’ means ‘these’; ‘kai’ means ‘and’; ‘poiei’ means ‘does’; ‘autous’ refers to ‘them’ (the words); ‘homoiōthēsetai’ means ‘will be likened’; ‘andri’ means ‘to a man’; ‘phronimō’ means ‘wise’; ‘oikodomēsen’ means ‘built’; ‘autou’ refers to ‘his’; ‘tēn oikian’ means ‘the house’; ‘epi’ means ‘upon’; ‘tēn petran’ means ‘the rock’.
[MAT.7.25] And the rain descended, and the rivers came, and the winds blew, and they struck against that house, and it did not fall, for it had been founded upon the rock. [§]
kai katebe he broche kai elthon hoi potamoi kai epneusan hoi anemoi kai prosepesan te oikia ekeinei, kai ouk epesen, tethemelioto gar epi ten petran.
This verse describes a house built on a rock foundation that withstands a storm. The storm consists of rain, rivers, and winds that attack the house, but the house does not fall because it is founded upon the rock. This is a metaphor for steadfastness and resilience. The words are Greek, but we will translate them as if they are directly referencing 'the Gods' and 'my Lord' rather than traditional terms.
[MAT.7.26] And everyone who hears my words and does not do them will be likened to a foolish man, who built his house upon the sand. [§]
kai pas ho akouon mou tous logous toutous kai me poion autous homoiosisetai andri moroi, hostis oikodomesen autou ten oikian epi ten ammon.
This verse is from the Gospel of Matthew, chapter 7, verse 26. It speaks about the importance of acting on the words one hears, rather than just hearing them. The verse compares someone who hears but does not do to a foolish man who builds his house upon sand. The original is in Koine Greek.
[MAT.7.27] And the rain descended and the rivers came and the winds blew and attacked that house, and it fell and its fall was great. [§]
kai katebe he brochē kai ēlthon hoi potamoi kai epneusan hoi anemoi kai prosekopsan tēi oikia ekeinei, kai epesen kai ēn hē ptōsis autēs megalē.
This verse describes a storm and the subsequent collapse of a house. The words used evoke images of heavy rain, overflowing rivers, and strong winds all converging upon a specific house, ultimately causing it to fall. The original text is from the Gospel of Matthew.
[MAT.7.28] And it happened when Jesus finished these words, the crowds were astonished at his teaching. [§]
Kai egeneto hote etelesen ho Iesous tous logous toutous, exeplēssonto hoi ochloi epi tē didachē autou.
This verse, from the Gospel of Matthew, describes the reaction of the crowds to the teachings of Jesus. 'Kai' means 'and'. 'Egeneto' means 'came to pass' or 'happened'. 'Hote' means 'when'. 'Etelesen' means 'he finished'. 'Ho Iesous' means 'the Jesus'. 'Tous logous' means 'the words'. 'Toutous' means 'these'. 'Exeplēssonto' means 'they were astonished'. 'Hoi ochloi' means 'the crowds'. 'Epi tē didachē' means 'at the teaching'. 'Autou' means 'his'.
[MAT.7.29] For he was teaching them as having authority, and not as their scribes. [§]
en gar didaskon autous hos exousian echon kai ou hos hoi grammateis autōn
This verse describes someone teaching with authority, contrasting them with the scribes. The key element here is understanding how 'authority' is conveyed and the possessive pronouns used.
MAT.8
[MAT.8.1] And as he descended from the mountain, many crowds followed him. [§]
kata-ban-tos deh au-tou a-po tou o-rous e-ha-kou-the-san au-toi o-khloi pol-loi
This verse describes a descent from a mountain followed by many crowds. The words are from the original Greek text of the New Testament. We are focusing on a literal rendering of the words, avoiding traditional theological interpretations embedded in typical translations.
[MAT.8.2] And behold, a leper having approached worships him, saying: "my Lord, if you wish, you are able to cleanse me." [§]
kai idou lepros proselthon prosekynei auto legon: kyrie, ean theleis dynasai me katharisai.
This verse describes a leper approaching and worshipping Jesus, asking if he is willing and able to cleanse him. "Kai" means 'and'. "Idou" means 'behold'. "Lepros" means 'a leper'. "Proselthon" means 'having approached'. "Prosekynei" means 'worships'. "Auto" means 'him'. "Legon" means 'saying'. "Kyrie" means 'Lord'. "Ean" means 'if'. "Theleis" means 'you wish'. "Dynasai" means 'you are able'. "Me" means 'me'. "Katharisai" means 'to cleanse'.
[MAT.8.3] And extending the hand, he touched him, saying: "I desire, be cleansed!" And immediately the leprosy was cleansed from him. [§]
kai ekteinas ten cheira hepsato autou legon: thelo, katharistheti; kai eutheos ekatharisti autou he lepra.
This verse describes a healing. Someone extends their hand and touches a person afflicted with leprosy, declaring a desire for the person to be cleansed, and the leprosy is immediately cleansed from them. This translation focuses on direct, literal equivalents for the names and titles used within the text.
[MAT.8.4] And Jesus said to him, "See that you tell no one, but go show yourself to the priest and offer the gift that Moses commanded as a testimony to them." [§]
kai legei autoi ho Iesous: hora medeni eipeis, all' hypage seauton deixon toi hierei kai proseneikon to doron ho prosetaxen Moyses, eis marturion autois.
This verse is from the Gospel of Matthew, detailing Jesus’ instruction to a healed individual. The verse states that Jesus tells this person not to tell anyone about the healing, but to go show himself to the priest and offer the gift that Moses commanded as a testimony to them. The original text is Greek, so a direct translation focuses on accuracy to the meaning of the original, not theological tradition.
[MAT.8.5] And when he entered Kapernaum, a centurion came to him, requesting something of him. [§]
eis-el-thon-tos de au-tou eis Kap-har-na-oum pro-sel-then au-to-i hek-a-ton-tarkh-os pa-ra-ka-lou-on au-ton
This verse describes someone entering Kapernaum and a centurion approaching them requesting something. The words themselves are not names of God, but descriptive terms relating to people and places. Therefore, a literal translation focusing on the names of God is not applicable here. The original verse is Greek, not a language containing the names of God like Hebrew.
[MAT.8.6] And saying, "my Lord, my child has been laid in the house, paralyzed, and is being greatly tormented." [§]
kai legon: kurie, ho pais mou bebēltai en tē oikia paralytikos, deinōs basanizomenos.
This verse is from a Greek text and describes someone saying to 'Lord', that their child is lying paralyzed in the house and is suffering greatly. We will translate the term 'kurie' as 'my Lord' as that is the most literal translation of the equivalent terms in the original languages where this verse originated from.
[MAT.8.7] And he says to him, "I, having come, will heal him." [§]
kai legei auto ego elthon therapeuso auton
This verse is from the New Testament, specifically the story of the centurion asking Jesus to heal his servant. 'kai' means 'and', 'legei' means 'he says', 'auto' means 'to him', 'ego' means 'I', 'elthon' means 'having come', 'therapeuso' means 'I will heal', and 'auton' means 'him'. The original text is not from the traditional Hebrew sources for naming God, but is from the Koine Greek. Because there is no name of God in this text, a literal translation of the words is sufficient.
[MAT.8.8] And responding, the centurion said: my Lord, I am not worthy that you should come under my roof, but simply say the word, and my servant will be healed. [§]
kai apokritheis ho hekatontarchos ephe: kurie, ouk eimi ikanos hina mou hypo ten stegēn eisēlthēis, alla monon eippe logō, kai iathēsetai ho pais mou.
This verse is from the New Testament, specifically Matthew 8:8. It describes a Roman centurion’s request to Jesus to heal his servant. The centurion demonstrates remarkable faith, believing Jesus can heal his servant with just a word, without needing to be physically present. "Kurie" is a respectful address, similar to "Lord".
[MAT.8.9] For I also am a man under authority, having soldiers under my command. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it. [§]
kai gar ego anthropos eimi hypo exousian, echon hypo emauton stratiotas, kai lego toutoi: poreutheti, kai poreuetai, kai alloi: erchou, kai erchetai, kai to doulo mou: poieson touto, kai poiei.
This verse is from the Gospel of Matthew 8:9, and the original text is in Koine Greek. It describes a centurion explaining to Jesus his authority. He states he is a man under authority, but also has authority over soldiers. He uses this as an analogy for Jesus’ authority, implying that Jesus can simply command healing, and it will happen, as he commands his soldiers and they obey. The names of God do not appear in this verse.
[MAT.8.10] Now, having heard this, Jesus marveled, and said to those following him, "Truly I say to you, I have not found such faith even in Israel." [§]
akousas de ho Iesous ethaumasen kai eipen tois akolouthousin: amen lego humin, par’ oudení tosaútēn pistin en tó Israél euroun.
This verse describes Jesus hearing of the faith of a centurion, and marveling at it. He then states to those following him that he has not found such faith in all of Israel.
[MAT.8.11] But I say to you that many will come from the east and the west and recline with God Abraham and God Isaac and God Jacob in the kingdom of the heavens. [§]
Legō de humin hoti polloi apo anatolon kai dusmon hēxousin kai anaklithēsomai meta Abraam kai Isaak kai Iakōb en tē basileia tōn ouranōn
This verse is from the Gospel of Matthew, chapter 8 verse 11. It speaks of many coming from the east and west to recline with Abraham, Isaac and Jacob in the kingdom of the heavens. This is speaking of the inclusion of Gentiles (non-Jews) into the kingdom of God. The names Abraham, Isaac, and Jacob are well-known patriarchs in the Hebrew tradition.
[MAT.8.12] But the sons of the kingdom will be cast out into the outer darkness. There will be weeping and gnashing of teeth. [§]
hoi de huioi tes basileias ekblethesontai eis to skotos to exoteron; ekei estai ho klaummos kai ho brugmos ton odontōn.
This verse refers to those who are not part of the kingdom, and their ultimate fate. "Huioi tes basileias" literally means "sons of the kingdom", but is understood to mean those who *belong* to the kingdom. "Skotos to exoteron" is "the darkness the outer", which refers to a place of outer darkness. "Klaummos" is weeping, and "brugmos" is gnashing. "Odonton" means "of the teeth".
[MAT.8.13] And Jesus said to the centurion, "Go, as you have believed, may it be done for you." And the servant of him was healed in that hour. [§]
kai eipen ho Iesous toi hekatontarchei hypage hos episteusas genetheto soi kai iathe ho pais [autou] en te hora ekeinei.
This verse comes from the Gospel of Matthew (8:13) and recounts an interaction between Jesus and a Roman centurion. The centurion asks Jesus to heal his servant. Jesus, marveling at the centurion's faith, grants his request. The verse literally means: "And said Jesus to the centurion, 'Go, as you believed, let it be to you.' And the servant of him was healed in that hour."
[MAT.8.14] And having come, Jesus into the house of Peter saw the mother-in-law of him lying and burning. [§]
Kai elthon ho Iesous eis ten oikian Petrou eiden ten penthera autou beblemmenen kai puressousan.
This verse describes Jesus entering Peter's house and seeing Peter's mother-in-law sick in bed with a fever. Each word is translated directly without considering traditional theological interpretations or established translations. The verse comes from the Gospel of Matthew 8:14.
[MAT.8.15] And she touched the hand of him, and the fever released him, and he arose and served her. [§]
kai hep-sat-o tees cheir-os autoos, kai aph-ek-en autoon ho pure-tos, kai e-ger-the kai dee-a-kon-ei auto-oi.
This verse describes a healing. Someone touched the hand of another, and the fever left that person. Subsequently, that person arose and served the one who healed them. The verse appears to come from a gospel account detailing a healing miracle.
[MAT.8.16] When evening came, they brought to Him many possessed by demons, and He drove out the spirits with a word, and healed all who were having difficulties. [§]
Opsias de genomenes proseinegkan auto daimoniomenous pollous, kai exebalen ta pneumata logo, kai pantas tous kakos echontas etheirapeusen.
This verse describes a scene where people brought many who were demon-possessed to Jesus, and He cast out the demons with a word, and healed all who were suffering from illnesses. The original text is in Koine Greek, and uses terms relating to spirits and healing common in that context. We will translate this based on a literal reading of the Greek terms, rather than theological interpretation.
[MAT.8.17] So that might be fulfilled what was spoken through Isaiah the prophet, saying: “He himself took our weaknesses, and he bore our sicknesses.” [§]
hopos plerothee to rhethen dia Esaiou tou prophētou legontos: autós tas astheneias hēmōn elaben kai tas nosous ebastasen.
This verse is from the Gospel of Matthew and quotes the prophet Isaiah. The verse discusses the fulfillment of prophecy regarding suffering and healing. The original verse describes someone taking on weaknesses and illnesses. We are focusing on translating the names of God literally, though none appear here. We will focus on a literal, readable translation of the entire verse.
[MAT.8.18] And seeing the crowd around him, Jesus commanded them to depart to the other side. [§]
Ee-don deh ho Yee-soos och-lon peri auto-ton eh-keh-loo-sen ah-pel-theen eis to peh-ran.
This verse describes Jesus seeing a crowd around him and commanding them to depart to the other side. The original verse is in Koine Greek, and the names are transliterated as they would be pronounced in English. 'Jesus' is a transliteration of 'Iesous'.
[MAT.8.19] And having come near, one scribe said to Him, "Teacher, I will follow you wherever you may depart." [§]
kai proselthon heis grammateus eipen auto: didaskale, akoloutheso soi hopou ean aperchei.
This verse comes from the Gospel of Mark, chapter 10, verse 28. It depicts a scribe approaching Yeshua and offering to follow Him wherever He goes. The words are Greek, but the context is a New Testament story related to the God of Israel. The name 'Yeshua' is a transliteration of the Hebrew 'Yeshua', meaning 'salvation'. The scribe addresses Yeshua as 'didaskale', which translates to 'teacher'.
[MAT.8.20] And Jesus says to him: the foxes have dens and the birds of the sky have lodgings, but the son of man does not have where to recline his head. [§]
kai legee auto hoo Ieesoos: hai alopekes pholeous echousin kai ta petteina tou ouranou kataskeenoseis, ho de huios tou anthropou ouk echei pou teen kephalen klinee.
This verse is from the Gospel of Matthew (8:20) and recounts a moment when Jesus is approached by a scribe who wants to follow him. Jesus responds by stating that he does not even have a place to lay his head. 'kai' means 'and'. 'legee' means 'says'. 'auto' means 'to him'. 'Ieesoos' is the name 'Jesus'. 'hai' is 'the'. 'alopekes' means 'foxes'. 'pholeous' means 'dens'. 'echousin' means 'have'. 'kai' means 'and'. 'ta' means 'the'. 'petteina' means 'birds'. 'tou ouranou' means 'of the sky'. 'kataskeenoseis' means 'lodgings'. 'ho' means 'the'. 'de' means 'but'. 'huios' means 'son'. 'tou anthropou' means 'of man'. 'ouk echei' means 'does not have'. 'pou' means 'where'. 'teen kephalen' means 'his head'. 'klinee' means 'to recline'.
[MAT.8.21] Another of the students said to him: my Lord, allow me first to go away and bury my father. [§]
het-er-os deh ton mathe-ton av-too ei-pen av-toh: ku-ree-eh, ep-ee-trep-son mo-ee pro-ton a-pel-theen kai tha-psai ton pa-te-ra moo.
This verse comes from the Gospel of Matthew, chapter 8, verse 22. It details a request from a disciple to delay following Jesus so that he may bury his father. 'Het-er-os' means 'another'. 'Ton matheton' means 'of the students'. 'Av-too' is a pronoun referring to 'him', Jesus. 'Ei-pen' means 'said'. 'Ku-ree-eh' means 'Lord'. 'Ep-ee-trep-son' means 'allow'. 'Mo-ee' means 'me'. 'Pro-ton' means 'first'. 'A-pel-theen' means 'to go away'. 'Kai' means 'and'. 'Tha-psai' means 'to bury'. 'Ton pa-te-ra moo' means 'my father'.
[MAT.8.22] And Jesus says to him, “Follow me and allow the dead to bury their own dead.” [§]
ho de Iesous legei auto: akolouthei moi kai aphes tous nekrous thapsai tous heauton nekrous.
This verse is from the New Testament, specifically from the Gospel of Matthew. The original text is in Koine Greek. It recounts a call to discipleship, where someone expresses a desire to bury their father before following Jesus. Jesus responds by telling them to let the dead bury their own dead. ‘ho de’ means ‘and the’ or ‘now’. ‘Iesous’ is ‘Jesus’. ‘legei’ means ‘says’. ‘auto’ means ‘to him’. ‘akolouthei’ means ‘follow’. ‘moi’ means ‘me’. ‘kai’ means ‘and’. ‘aphes’ means ‘allow’ or ‘let’. ‘tous nekrous’ means ‘the dead’. ‘thapsai’ means ‘to bury’. ‘tous heauton nekrous’ means ‘their own dead’.
[MAT.8.23] And entering to him into the boat, the disciples followed him. [§]
kai emvanti auto eis to ploion akolouthesan auto hoi mathetai autou
This verse describes the disciples following a person into a boat. "Kai" is a conjunction meaning "and". "Emvanti" means "entering". "Auto" is a pronoun meaning "him". "Eis" is a preposition meaning "into". "To ploion" is "the boat". "Akolouthesan" means "they followed". "Hoi mathetai" means "the disciples".
[MAT.8.24] And behold, a great earthquake happened in the sea, so that the ship was covered by the waves, but he was sleeping. [§]
kai idou seismos megas egeneto en tee thalassei, hoste to ploion kaluptein upo ton kymaton, autos de ekatheuden.
This verse describes a great earthquake occurring on the sea, causing a ship to be covered by the waves, while a person was sleeping. The original text is in Koine Greek, but this request assumes it originated from a source text with names of God, so it is being translated with that in mind, even though there are no divine names present.
[MAT.8.25] And having approached, they raised him up, saying: "my Lord, save us, we are perishing." [§]
kai proselthontes ageiran auton legontes: kurie, soson, apollumetha.
This verse comes from the New Testament. "kai" means "and". "proselthontes" means "having approached". "ageiran" means "they raised (him up)". "auton" means "him". "legontes" means "saying". "kurie" means "Lord". "soson" means "save us". "apollumetha" means "we are perishing".
[MAT.8.26] And he says to them, "Why are you afraid, those with little faith?" Then, having risen, he rebuked the winds and the sea, and there became a great calm. [§]
kai legei autois ti deiloi este oligopistoi tote egerthēis epetimēsen tois anemois kai tē thalassē, kai egeneto galēnē megalē.
This verse is from the New Testament, specifically Matthew 8:26. It describes a scene where Jesus calms a storm. The verse begins with Jesus speaking to his disciples. "Ti deiloi este" questions their fear. "Oligopistoi" describes them as having little faith. Then, it states that Jesus arose and rebuked the winds and the sea, and a great calm resulted. The verse is originally in Koine Greek.
[MAT.8.27] And the people wondered, saying, "What kind of one is this, that even the winds and the sea obey him?" [§]
hoi de anthropoi ethau masan legontes potapos estin houtos hoti kai hoi anemoi kai he thalassa autoi hypakouousin
This verse asks who this person is who commands even the winds and the sea. 'Hoi' is 'the'. 'Anthropoi' is 'people'. 'Ethau masan' is 'they wondered'. 'Legontes' is 'saying'. 'Potapos' is 'what kind of'. 'Estin' is 'is'. 'Houtos' is 'this one'. 'Hoi anemoi' is 'the winds'. 'He thalassa' is 'the sea'. 'Autoi' is 'to him'. 'Hypakouousin' is 'they obey'.
[MAT.8.28] And when he came to the other side, into the region of the Gadarenes, two people afflicted by spirits met him, coming out of the tombs. They were very difficult, so that no one was able to pass by on that road. [§]
Kai elthontos autou eis to peran eis ten choran ton Gadarenon hupentesan autoi duo daimonizomenoi ek ton mnemion exerchemenoi, chalepoi liaon, hōste mē ischuein tina parelthein dia tēs hodou ekeinēs.
This verse describes Jesus arriving in the region of the Gadarenes. He is met by two people who are afflicted by spirits, emerging from tombs. These people are described as very difficult, to the point that no one could pass by that road.
[MAT.8.29] And behold, they cried out, saying, "What to us and to you, son of God? Did you come here before the time to torment us?" [§]
kai idou ekraxan legontes: ti hemin kai soi, huio tou theou? elthes hode pro kairou basanisas hemas?
This verse comes from the New Testament, specifically Matthew 8:29. The original is in Koine Greek. "kai" means 'and'. "idou" means 'behold'. "ekraxan" means 'they cried out'. "legontes" means 'saying'. "ti" means 'what'. "hemin" means 'to us'. "kai" means 'and'. "soi" means 'to you'. "huio" means 'son'. "tou" is a definite article. "theou" means 'of God'. "elthes" means 'you came'. "hode" means 'here'. "pro" means 'before'. "kairou" means 'time'. "basanisas" means 'to torment'. "hemas" means 'us'.
[MAT.8.30] And a large herd of pigs was grazing far from them. [§]
en de makran ap' autōn agele choirōn pollōn boskomenē
This verse describes a large herd of pigs grazing at a distance from 'them' (referring to the demons cast out by Jesus into the Gerasenes' pigs). 'En' is 'was'. 'De' is 'and'. 'Makran' means 'far'. 'Ap' autōn means 'from them'. 'Agele' means 'herd'. 'Choirōn' means 'of pigs'. 'Pollōn' means 'many'. 'Boskomenē' means 'grazing'.
[MAT.8.31] And the spirits pleaded with him, saying, "If you cast us out, permit us to go into the herd of the pigs." [§]
hoi de daimon es parekaloun auton legontes: ei ekballes hemas, aposteilson hemas eis ten agelen ton choiron.
This verse comes from the account of the exorcism of the Gerasene demoniac in the Gospels. "Daimones" refers to spirits or demons, understood as powerful, non-physical beings. "Parekaloun" means to urge, request, or entreat. "Ekballes" means to cast out or drive out. "Aposteilson" means to send. "Agelen" means a herd or flock, and "choiron" means pigs or swine.
[MAT.8.32] And he said to them, “Go.” And those having gone out departed into the pigs, and behold, the whole herd rushed down the cliff into the sea and died in the waters. [§]
kai eipen autois hypagete hoi de exelthontes apēlthon eis tous choirous kai idou hōrmēsen pasa he agele kata tou krēmnou eis tēn thalassan kai apethanon en tois hudasin
This verse describes a situation where a group of demons, having been expelled from a possessed man, enter a herd of pigs, causing them to rush into the sea and drown. The verse uses direct speech ('he said to them, go!') and detailed descriptions of the pigs' actions and ultimate fate. It's important to note the context – this is a story about demonstrating power and authority over demonic forces.
[MAT.8.33] And the shepherds fled, and having gone to the city, they reported all things, and the events of those being demon-possessed. [§]
hoi de boskontes efugon, kai apelthontes eis ten polin apegeilan panta kai ta ton daimonizomenon.
This verse describes shepherds fleeing and reporting events, specifically regarding those who were demon-possessed. The original language is Koine Greek. 'hoi' is a definite article plural. 'de' is a conjunction meaning 'and, but, however'. 'boskontes' means 'shepherds'. 'efugon' is the aorist tense of 'pheugo', meaning 'they fled'. 'kai' is the conjunction 'and'. 'apelthontes' is the aorist participle of 'apereo', meaning 'having gone'. 'eis ten polin' means 'to the city'. 'apegeilan' is the aorist tense of 'apangello', meaning 'they told'. 'panta' means 'all things'. 'kai' again means 'and'. 'ta ton daimonizomenon' means 'the things of those demon-possessed'.
[MAT.8.34] And behold, the whole city came out to meet Jesus, and having seen him, they pleaded with him that he might go away from their borders. [§]
kai idou pasa he polis exelthen eis hupantesin toi Iesou kai idontes auton parekalesan hopos metabei apo ton horion autōn
This verse describes the entire city going out to meet Jesus, and upon seeing him, they asked him to depart from their territory. The verse comes from the Gospel of Matthew (8:33) and is part of the story of the Gadarene demoniacs. It is originally written in Koine Greek.
MAT.9
[MAT.9.1] And having gone into a boat, he crossed over and came into his own city. [§]
kai emvas eis ploion dieperasen kai elthen eis ten idian polin
This verse is from the New Testament, specifically Matthew 9:1. It describes Jesus entering a boat and crossing over to his own city. The original text is Koine Greek. We are translating from the Greek, not a Hebrew or Aramaic source, so the names of God are not relevant here. We will simply translate the words as literally as possible into understandable English.
[MAT.9.2] And behold, they offered to Him a paralyzed man lying on a cot. And seeing the faith of them, Jesus said to the paralyzed man: Have courage, child, your sins are forgiven. [§]
kai idou proseferon auto paralytikon epi klinēs beblēmenon. kai idōn ho Iēsous tēn pistin autōn eipen tō paralytikō: tharsei, teknon, aphiēntai sou hai hamartiai.
This verse describes a paralytic being brought to Jesus. The people bring the sick man to Jesus, and seeing their faith, Jesus says to the paralytic that his sins are forgiven. The original text is in Koine Greek.
[MAT.9.3] And behold, some of the scribes said to themselves, "This one is blaspheming." [§]
Kai idou tines ton grammaton eipan en heautois, houtos blasphemeei.
This verse is from the Gospel of Mark (2:7). It describes some of the scribes thinking to themselves that Jesus was blaspheming. 'Kai' means 'and'. 'Idou' means 'behold'. 'Tines' means 'some'. 'Ton grammaton' means 'of the scribes'. 'Eipan' means 'said'. 'En heautois' means 'to themselves'. 'Houtos' means 'this one'. 'Blasphemeei' means 'is blaspheming'.
[MAT.9.4] And seeing the thoughts of them, Jesus said: "Why do you think evil thoughts in your hearts?" [§]
kai idon ho Iesous tas enthymeseis autōn eipen: hinati enthymeeisthe ponera en tais kardiais hymōn?
This verse is from the Gospel of Matthew 9:4, and is originally written in Koine Greek. It describes Jesus perceiving the thoughts of people and questioning why they harbor evil within their hearts. The name 'Iesous' is the Greek form of 'Joshua' or 'Yeshua'. It refers to the central figure in Christianity. 'Theos' (God) is implied but not explicitly stated in this verse. The verse is a direct quotation of Jesus speaking.
[MAT.9.5] For which is easier, to say, "Your sins are released to you," or to say, "Rise and walk?" [§]
tee gar estin efkopoteron, ei-pein: afien-tai sou hai hamartiai, e ei-pein: egeire kai peripatei?
This verse asks which is easier to say: "Your sins are forgiven" or "Rise and walk?" It is a rhetorical question posed by Jesus to demonstrate his authority on earth to forgive sins and to heal.
[MAT.9.6] So that you may know that the Son of Man has power on the earth to release sins – then he says to the paralytic: having risen, take up your bed and go into your house. [§]
hina de eidetē hoti exousian echei ho huios tou anthrōpou epi tēs gēs aphienai hamartias – tote legei tō paralytikō: egerteis aron sou tēn klinēn kai hypage eis ton oikon sou.
This verse discusses the authority of 'the Son of Man' to forgive sins. It uses terms that are often interpreted with theological weight, but we are translating literally. 'The Son of Man' is a direct translation. 'Authority' is rendered as 'power'. 'Forgive' is taken as 'release' or 'let go of'.
[MAT.9.7] And having risen, he departed to his house. [§]
kai eger-theis ap-el-then eis ton oi-kon au-tou
This verse originates from the New Testament, specifically the Gospel of Luke (Luke 2:37). It describes Simeon's departure after recognizing Jesus as the Messiah in the Temple. The verse details Simeon's act of leaving and returning to his home. The original language is Koine Greek, and the names are not those of God, so the translation does not require direct conversion. It is a simple statement of action.
[MAT.9.8] And when the crowds had seen, they feared and glorified the God giving such authority to people. [§]
idonτες de hoi ochloi ephobēthēsan kai edoxasan ton theon ton donta exousian toiautēn tois anthropois.
This verse describes crowds witnessing something and being afraid, and then glorifying God for granting such authority to people. 'Idontes' means 'having seen'. 'Ochloi' means 'the crowds'. 'Ephobēthēsan' means 'they feared'. 'Edoxasan' means 'they glorified'. 'Theon' means 'the God'. 'Donta' means 'giving'. 'Exousian' means 'authority'. 'Toiautēn' means 'such'. 'Anthropois' means 'to people'.
[MAT.9.9] And as Jesus was passing by, he saw a man sitting at the customs post, Matthew by name, and he says to him: "Follow me." And rising, he followed him. [§]
Kai paragon ho Iesous eketheen eiden anthropon kathemenon epi to telonion, Matthaion legomenon, kai legei auto: akolouthei moi. Kai anastas akolouthesen auto.
This verse describes Jesus seeing Matthew, a tax collector, and inviting him to follow. It then states that Matthew rose and followed Jesus. The original is in Koine Greek.
[MAT.9.10] And it happened while He was reclining in the house, and behold, many tax collectors and sinners came, reclining with Jesus and His disciples. [§]
kai egeneto autou anakemenou en te oikia, kai idou polloi telonai kai hamartoloi elthontes synanekento toi Iesou kai toi mathetais autou.
This verse describes Jesus reclining in a house when many tax collectors and sinners came and sat with Him and His disciples. The original language is Koine Greek. We are translating the names of God and associated terms literally, and rendering the remaining text into proper English.
[MAT.9.11] And seeing this, the Pharisees said to the disciples of him: "Why does your teacher eat with the tax collectors and sinners?" [§]
kai idontes hoi Pharisaioi elegon tois mathetais autou: dia ti meta ton telonon kai hamartolon esthiei ho didaskalos humon?
This verse is from the Gospel of Matthew, where Pharisees question Jesus’ disciples about why their teacher eats with tax collectors and sinners. The verse is written in Koine Greek. The names of God are not present in this verse.
[MAT.9.12] But the one who heard said, "The strong do not have need of a doctor, but those who are unwell do." [§]
Ho de akousas eipen: ou chreian echousin hoi ischontes iatrou all’ hoi kakos echontes.
This verse is from the New Testament, specifically Matthew 9:12, found in some Greek manuscripts. It represents a saying of Yeshua (Jesus). 'Ho de akousas' means 'but the one who heard'. 'Eipen' means 'said'. 'Ou chreian echousin' means 'do not have need'. 'Hoi ischontes' means 'those who are strong/powerful'. 'Iatrou' means 'of a doctor'. 'All’' means 'but'. 'Hoi kakos echontes' means 'those who are badly off/sick'. The verse is discussing who needs a doctor.
[MAT.9.13] Having gone, learn what this means: I desire mercy and not sacrifice. For I did not come to call the righteous, but sinners. [§]
poreuthentes de mathete ti estin; eleos thelo kai ou thusian; ou gar elthon kalesai dikaious all' hamartolous.
This verse is from the Gospel of Matthew 9:13 in the original Greek. It's a quote from Jesus. 'Poreuthentes' means 'having gone'. 'Mathete' means 'learn'. 'Ti estin' means 'what is'. 'Eleos thelo' means 'mercy I desire'. 'Kai ou thusian' means 'and not sacrifice'. 'Ou gar elthon' means 'for I did not come'. 'Kalesai dikaious' means 'to call the righteous'. 'All' hamartolous' means 'but sinners'.
[MAT.9.14] Then the disciples of John approached him, saying, "Why do we and the Pharisees fast, but your disciples do not?" [§]
toh-teh pros-er-khon-tai au-toh-ee hoi ma-thee-tai Yo-an-noo leh-gon-tes; dee-ah tee hee-meis kai hoi Pha-ri-sai-oi nees-teu-o-men [pol-la], hoi deh ma-thee-tai soo oo nees-teu-oo-sin?
This verse is from the Gospel of Matthew, chapter 9, verse 14. It describes a situation where the disciples of John the Baptist ask Jesus why his disciples do not fast as frequently as they and the Pharisees do. The original text is in Koine Greek. 'Τότε' means 'then'. 'προσέρχονται' means 'approach'. 'αὐτῷ' means 'to him'. 'οἱ μαθηταὶ Ἰωάννου' means 'the disciples of John'. 'λέγοντες' means 'saying'. 'διὰ τί' means 'why'. 'ἡμεῖς' means 'we'. 'καὶ' means 'and'. 'οἱ Φαρισαῖοι' means 'the Pharisees'. 'νηστεύομεν' means 'we fast'. 'πολλά' means 'often'. 'οἱ δὲ μαθηταί σου' means 'but your disciples'. 'οὐ νηστεύουσιν' means 'do not fast'.
[MAT.9.15] And Jesus said to them: “Are the sons of the bridegroom able to mourn as long as the bridegroom is with them? But days will come when the bridegroom is taken away from them, and then they will fast.” [§]
kai eipen autois ho Iesous: me dynantai hoi huioi tou nymphonos penthein eph’ hōson met’ autōn estin ho nymphios? Eleusontai de hemerai hotan aparthē ap’ autōn ho nymphios, kai tote nēsteusousin.
This verse comes from Luke 5:34-35. It’s a saying of Jesus responding to criticism about his disciples eating and drinking with tax collectors and sinners. He uses the analogy of wedding guests. While the bridegroom is present, the guests would not fast or mourn. However, a time will come when the bridegroom is taken away, and then they will fast. ‘Nymphios’ translates to ‘bridegroom’ and refers to Jesus, and the ‘huioi tou nymphonos’ are his disciples. The verse uses the concept of fasting as a sign of mourning or repentance.
[MAT.9.16] No one puts a patch of new cloth on an old garment, for the new patch will pull away from the old, and a worse tear will be made. [§]
oudeis de epiballei epiblema rhakous agnaphou epi himatio palaiō; airei gar to plērōma autou apo tou himatiou kai cheiron schisma ginetai.
This verse describes the futility of attempting to repair old garments with new fabric. The new fabric, being stronger, will tear away from the old, leaving a larger tear than before. The verse uses imagery to illustrate the danger of mixing the new with the old, or attempting to apply new principles to old systems without addressing the underlying decay.
[MAT.9.17] And they do not pour new wine into old containers; but if they do, the containers will be torn, and the wine will spill, and the containers will be ruined. Rather, they pour new wine into new containers, and both are preserved. [§]
oude ballousin oinon neon eis askous palaious; ei de me ge, rhegnuntai hoi askoi kai ho oinos ekcheitai kai hoi askoi apolluntai; alla ballousin oinon neon eis askous kainous, kai amphoteroi synterountai.
This verse, from the Gospels, uses a metaphor about putting new wine into old wineskins. The core concepts are 'new wine' (oinos neon), 'old wineskins' (askous palaious), 'new wineskins' (askous kainous), and the consequence of incompatibility – rupture and loss. The verse contrasts the destructive result of combining new and old with the preservation achieved by using new containers for new wine. The word 'ge' is an emphatic particle and does not change the meaning significantly.
[MAT.9.18] While he was saying these things to them, behold, a ruler came and worshiped him, saying that his daughter had just died, but coming to him, place your hand upon her and she will live. [§]
Tau-ta au-tou la-lou-ntos au-tois, i-dou ar-chon heis el-thon pro-se-ku-nei au-to-i le-gon ho-ti he thu-ga-ter mou ar-ti e-te-leu-ti-sen; all’ el-thon e-pi-thes ten chei-ra sou ep’ au-ten, kai ze-se-tai.
This verse describes a ruler approaching and worshipping 'him', pleading for his daughter who has just died. He requests that 'he' place his hand upon her, and she will live. The original text is Greek, but the names of God are absent, and the verse does not directly reference any divine name.
[MAT.9.19] And having risen, Jesus followed him, and his students followed him. [§]
kai egertheis ho Iesous akolouthesen auto kai hoi mathetai autou
This verse describes Jesus rising and following someone, and his students following as well. The 'someone' is not explicitly named in the verse itself, but context would be needed to determine who is being followed. The original text is in Koine Greek.
[MAT.9.20] And behold, a woman who had been bleeding for twelve years, having approached from behind, touched the fringe of his garment. [§]
Kai idou gyne haimorroousa dodeka ete proselthousa opisthen hapsato tou kraspedou tou himatiou autou
This verse describes a woman who had been bleeding for twelve years approaching Jesus from behind and touching the fringe of his garment. 'Kai' means 'and'. 'Idou' means 'behold'. 'Gyne' means 'woman'. 'Haimorroousa' describes a woman suffering from a flow of blood. 'Dodeka ete' means 'twelve years'. 'Proselthousa' means 'having approached'. 'Opisthen' means 'from behind'. 'Hapsato' means 'she touched'. 'Kraspedou' means 'fringe'. 'Himatiou' means 'garment'. 'Autou' means 'his'.
[MAT.9.21] He was saying to himself, if only I touch the garment of him, I will be saved. [§]
He was saying, for in himself, if only I touch the garment of him, I will be saved.
This verse describes a woman who believes that merely touching Jesus’s clothing will bring about her healing. The original Greek uses the verb 'legein' which means 'to say' or 'to speak'. 'Heautou' refers to 'himself' in a reflexive way. 'Hapsomai' is a conditional verb meaning 'if I touch'. 'Himatiou' is the genitive case of 'himation', meaning 'garment'. 'Autou' refers to 'him' and is the genitive case. 'Sothesomai' is a future passive verb meaning 'I will be saved'.
[MAT.9.22] And Jesus, turning and seeing her, said: "Be encouraged, daughter. Your faith has saved you." And the woman was saved from that hour. [§]
ho de Ieesous strapheis kai idon auten eipen: tharsei, thugater: he pistis sou sesoken se. kai esothee hee gyne apo tees hooras ekeinees.
This verse recounts an event where Jesus turns and sees a woman, then speaks to her, assuring her that her faith has saved her. It concludes by stating that the woman was saved from that hour.
[MAT.9.23] And having come, Jesus entered into the house of the ruler and having seen the flute players and the crowd being agitated. [§]
kai elthon ho Iesous eis ten oikian tou archontos kai idon tous auleτας kai ton ochlon thoryboumenon
This verse describes Jesus entering the house of a ruler and observing the flute players and a noisy crowd. Each word is translated literally to maintain the most accurate representation of the original meaning, eschewing traditional theological interpretations embedded in conventional translations.
[MAT.9.24] He said, "Go away, for she is not dead, but sleeps." And he mocked them. [§]
He said, "Depart, for not deceased is the little girl, but she is sleeping." And he laughed at them.
This verse is from the Gospel of Mark, recounting Jesus raising Jairus's daughter from the dead. The original Greek uses a somewhat unusual sentence structure. We are attempting a literal translation, focusing on direct equivalents of the words used, and reconstructing the sentence into standard English while retaining the meaning.
[MAT.9.25] And when the crowd was sent away, she took hold of her hand, and the small bird was roused. [§]
hot-eh deh ex-eb-leeth-eh ho oh-khlos eis-el-thon ek-ra-te-sen tees kheir-os au-tees, kai eh-geer-theh to ko-ra-see-on.
This verse describes a scene where a crowd is sent away and a certain small bird is roused. The word 'ὄχλος' (okhlos) means 'crowd' or 'multitude'. 'ἐξεβλήθη' (exeblethē) indicates being cast out or sent away. 'χειρὸς' (cheiros) refers to 'hand'. 'κοράσιον' (korasion) refers to a small bird, specifically a raven or crow.
[MAT.9.26] And this report went out into all that land. [§]
kai exelthen hee phemee aute eis holeen teen geen ekeineen
This verse comes from the Septuagint, the Greek translation of the Hebrew Bible. 'kai' means 'and'. 'exelthen' means 'went out' or 'came forth'. 'hee phemee' means 'the report' or 'the rumor'. 'aute' means 'this'. 'eis' means 'into'. 'holeen' means 'all, whole'. 'teen geen' means 'the land'. 'ekeineen' means 'that'. Therefore, the verse speaks of a report going out into all that land.
[MAT.9.27] And following alongside from there to Jesus, two blind men followed, crying out and saying, "Have mercy on us, son of David." [§]
Kai parakonti ekeithen toi Iesou akolouthēsan [autōi] duo tuphloi krazontes kai legontes: eleēson hēmas, huios Dauid.
This verse describes two blind men following Jesus and calling out to him for mercy, identifying him as the son of David. The original text is in Koine Greek. "Kai" means "and". "Parakonti" means "following alongside". "Ekeithen" means "from there". "Toi Iesou" means "to Jesus". "Akolouthēsan" means "followed". "Duo" means "two". "Tuphloi" means "blind". "Krazontes" means "crying out". "Kai legontes" means "and saying". "Eleēson hēmas" means "have mercy on us". "Huios Dauid" means "son of David".
[MAT.9.28] And as he came into the house, the blind ones approached him, and Jesus says to them: "Do you believe that I am able to do this?" They say to him: "Yes, my Lord." [§]
elthonti de eis ten oikian proseelthon autoi hoi tuphloi, kai legei autois ho Iesous: pisteuete hoti dunamai touto poiesai? legousin autoi: nai kurie.
This verse describes a situation where blind individuals approach Jesus as he enters a house. Jesus then asks them if they believe he is able to heal them, and they respond affirmatively, acknowledging him as their Lord.
[MAT.9.29] Then, he touched their eyes, saying, "According to your belief, let it happen to you." [§]
toh-teh hap-sah-toh ton op-thal-mon au-ton leg-on kata teen pis-teen hum-on gen-eh-theh-toh hum-een
This verse describes a moment where someone touches the eyes of blind men and speaks to them. The phrase "kata ten pistin humon" indicates a conditional fulfillment based on their belief. "Genetheto humin" is a request or decree for something to happen *to* them, based on that belief.
[MAT.9.30] And their eyes were opened. And Jesus rebuked them, saying: "See that no one knows!" [§]
kai eneōichthēsan autōn hoi ophthalmoi. kai enebrimēthē autois ho Iēsous legōn: horāte medeis ginōsketō.
This verse describes a moment where the eyes of people were opened, and then Jesus rebuked them, telling them not to let anyone know. The original verse is from the New Testament, specifically Matthew 17:20. The names in this verse are 'Jesus', which is generally untranslated, but is a name meaning 'Yahveh is salvation'.
[MAT.9.31] And those who went out proclaimed about him in all that land. [§]
hoi de exelthontes diephemasan auton en holei tei gei ekeinei
This verse describes those who went out and proclaimed about him throughout that land. "Hoi" signifies "the", plural. "De" is a conjunction meaning "and", or "but". "Exelthontes" means "having gone out", or "those who went out". "Diephemasan" means "proclaimed", or "reported". "Auton" means "him". "En" means "in". "Holei" means "the whole", or "all". "Tei" is a definite article, meaning "the". "Gei" means "land", or "earth". "Ekeinei" means "that", or "there".
[MAT.9.32] And as they were leaving, behold, they presented to him a man who was deaf and was being controlled by a demon. [§]
And of them going out, behold, they brought to him a man deaf possessed by a demon.
This verse describes a situation where people brought a man who was both deaf and demon-possessed to someone, presumably a healer or religious figure. The Greek uses relatively straightforward vocabulary and sentence structure. The verse simply states the action of bringing the man forward.
[MAT.9.33] And after the demon was cast out, the deaf person spoke. And the crowds marveled, saying, "Such a thing has never appeared in Israel before." [§]
kai ekblethentos tou daimonion elalesen ho kophos. kai ethausasan hoi ochloi legontes: oudepote ephanē houtōs en tō Israēl.
This verse describes a situation where a demon was cast out, and a deaf person began to speak. The crowds were amazed, stating that such a thing had never been seen in Israel.
[MAT.9.34] But the Pharisees said that he casts out the demons by the ruler of the demons. [§]
hoi de Pharisaioi elegon en to archonti ton daimonion ekballei ta daimonion
This verse comes from the New Testament, specifically the Gospel of Matthew (12:24) and other synoptic gospels. The Pharisees are accusing Jesus of using the power of a demonic ruler to cast out demons. "Pharisees" refers to a Jewish sect known for strict observance of religious law. "Archon" means ruler or leader. "Daimonion" refers to a demon or demonic spirit. The structure is a statement of what the Pharisees were saying.
[MAT.9.35] And Jesus went through all the cities and the villages, teaching in their synagogues and proclaiming the good news of the kingdom, and healing every disease and every weakness. [§]
Kai periegen ho Iesous tas poleis pasas kai tas komas didaskon en tais synagogais autōn kai kēryssōn to euaggelion tēs basileias kai therapeuōn pasan noson kai pasan malakian.
This verse describes Jesus going through cities and villages, teaching in synagogues, proclaiming the good news of the kingdom, and healing every disease and infirmity. The original is Koine Greek. Since the prompt requested a translation of the *names* of God literally, and this verse does not contain any names of God, the translation will be a straightforward rendering of the text. However, I will include a note about how the names of God would be treated if they were present.
[MAT.9.36] And seeing the crowds, He felt compassion for them, because they were harassed and thrown about like sheep not having a shepherd. [§]
Idon de tous ochlous esplanchnisthe peri autōn, hoti ēsān eskulmenoi kai errimmenoi hōsei probata mē echonta poimena.
This verse describes a scene where someone observes crowds of people and feels compassion for them because they are scattered and harassed, like sheep without a shepherd. It is from the New Testament.
[MAT.9.37] Then he said to his students: the harvest is much, but the workers are few. [§]
toh-teh leh-gei tois ma-the-tais au-tou: ho men the-ri-smos po-loos, hoi deh er-ga-tai o-li-goi
This verse comes from the accounts of Yeshua's ministry. The speaker is observing the vastness of the harvest and the limited number of workers available to gather it. "The harvest" refers to the people who are ready to accept the message. "Workers" refers to those who go out and share the message. The verse is a plea for more people to join the effort.
[MAT.9.38] Therefore, earnestly pray to my Lord of the harvest, so that he may send out workers into his harvest. [§]
deh-ay-thee-teh oon too koo-ree-oo too theh-ree-smoo hop-os ek-bal-lay er-gah-tas eis ton theh-ree-smon av-too.
This verse is a request to pray to the Lord of the harvest to send out workers into his harvest. "Dehēthe" is an imperative, meaning "pray earnestly". "Kurious" means Lord or master. "Theismos" refers to the harvest. "Hopōs" introduces a purpose clause – 'so that'. "Ekballei" means to cast out or send forth. "Ergatai" is workers, and "theismos autou" is 'his harvest'.
MAT.10
[MAT.10.1] And having called his twelve disciples, He gave to them authority over unclean spirits, so that they might cast them out and heal all sickness and all weakness. [§]
Kai proskalesamenos tous dodeka mathetas autou edoken autois exousian pneumaton akatharton hoste ekballein auta kai therapeuein pasan noson kai pasan malakian.
This verse describes Jesus calling his twelve disciples and granting them authority over unclean spirits, so they could cast them out and heal all sickness and all weakness. The verse uses 'kai' meaning 'and', 'pros' meaning 'to', 'kaleo' meaning 'to call', 'dodeka' meaning 'twelve', 'mathetes' meaning 'disciples', 'autou' meaning 'his', 'didomi' meaning 'to give', 'exousia' meaning 'authority', 'pneuma' meaning 'spirit', 'akathartos' meaning 'unclean', 'hoste' meaning 'so that', 'ekballein' meaning 'to cast out', 'autos' meaning 'them', 'therapeuo' meaning 'to heal', 'pas' meaning 'all', 'nosos' meaning 'sickness', 'malakia' meaning 'weakness'.
[MAT.10.2] The names of the twelve apostles are these: first Simon, the one called Peter, and Andrew, his brother, and Jacob, the son of Zebedee, and John, his brother. [§]
The names of the twelve apostles are these: first Simon, the one called Peter, and Andrew, his brother, and Jacob, the son of Zebedee, and John, his brother.
This verse lists the names of the twelve apostles. It begins by stating that what follows are the names of the apostles. Then, it lists the names individually, specifying relationships where applicable (brother, son of). The original text is Greek, so there are no names of God to translate in this verse. I have provided a direct translation of the verse.
[MAT.10.3] Philip and Bartholomew, Thomas and Matthew the tax collector, James the son of Alphaeus and Thaddaeus. [§]
Philippos kai Bartholomaios, Thomas kai Matthaios ho telones, Iakobos ho tou Halphaiou kai Thaddaios
This verse lists the names of the twelve apostles. Each name is presented with 'kai' (and) separating them. 'Ho' is a definite article (the). 'Tou' indicates possession (of). 'Telones' refers to a tax collector.
[MAT.10.4] Simon, a Canaanite, and Judas, the Iscariot, the one who also betrays him. [§]
Simon the Canaanite and Judas the Iscariot, the one also betraying him.
This verse lists Simon the Canaanite and Judas Iscariot as disciples, and notes that Judas will betray Jesus. The names are transliterated directly. The final phrase indicates Judas is the one who will perform the act of betrayal.
[MAT.10.5] These twelve Jesus sent out, commanding them, saying: Do not go into the way of nations, and do not enter into city of Samaritans. [§]
Too-toos tos dōdeka apesteilen ho Iēsous parangēlas autois legōn: eis hodon ethnōn mē apelthēte kai eis polin Samaritōn mē eiseltēte.
This verse is from the New Testament, specifically Matthew 10:5. It details Jesus sending out the twelve apostles. He instructs them where *not* to go in their initial mission. "Too-toos" means "these". "Tos dōdeka" means "the twelve". "Apesteilen" means "he sent". "Ho Iēsous" means "Jesus". "Parangēlas autois legōn" means "commanding them, saying". "Eis hodon ethnōn" means "into the way of nations". "mē apelthēte" means "do not go". "kai eis polin Samaritōn" means "and into city of Samaritans". "mē eiseltēte" means "do not enter".
[MAT.10.6] And go rather to the sheep that are lost, of the house of Israel. [§]
poreuesthe de mallon pros ta probata ta apololota oikou Israhel
This verse instructs someone to go, specifically to go more, toward the sheep that are lost, of the house of Israel. The verse uses directional language and refers to a specific group of people ('the house of Israel') as the owners of the lost sheep. The use of 'mallon' suggests an emphasis on the urgency or importance of going.
[MAT.10.7] And going, proclaim, saying that the kingdom of the heavens is near. [§]
poreuomenoi de kerussette legontes hoti eggiken he basileia ton ouranon
This verse comes from the Greek text of Matthew 3:2. It instructs followers to go and proclaim that the kingdom of the heavens is near. The components are: 'poreuomenoi' - going, 'de' - and, 'kerussette' - proclaim, 'legontes' - saying, 'hoti' - that, 'eggiken' - is near, 'he basileia' - the kingdom, 'ton ouranon' - of the heavens.
[MAT.10.8] Heal the weak, raise up the dead, cleanse those with leprosy, and cast out demons. You received freely, therefore give freely. [§]
asthenountas therapeutete, nekrous egeirete, leproous katharizete, daimonias ekballete; dorean elabete, dorean dote.
This verse contains instructions given to disciples. 'Asthenountas' refers to the weak. 'Therapeutete' means to heal. 'Nekrous' means dead people. 'Egeirete' means to raise up. 'Leprous' refers to those afflicted with leprosy. 'Katharizete' means to cleanse. 'Daimonias' refers to demons. 'Ekballete' means to cast out. 'Dorean' means freely. 'Elabete' means you received. 'Dote' means you give.
[MAT.10.9] Do not acquire gold, nor silver, nor bronze for your belts. [§]
May ktee-say-theh khoor-ee-son mee-deh ar-goo-ron mee-deh khal-kon eis tas zo-nas hoo-mon
This verse appears to be from a non-Biblical source, as it is in Koine Greek, not the original Biblical languages. The verse instructs not to acquire gold, silver, or bronze for your girdles (belts). The words are imperative mood, giving a direct command.
[MAT.10.10] Do not take a bag for the road, nor two tunics, nor sandals, nor a staff, for the worker is worthy of his sustenance. [§]
may pair-an eis hod-on may-day duo khit-onas may-day hypo-dee-mata may-day rab-don; ax-ios gar ho er-ga-tes tees tro-fees au-too.
This verse appears to be from the Gospels, instructing disciples on what not to take with them on their journey. "pair-an" is a command against taking something. "eis hod-on" means "into the way" or "on the road." "khit-onas" refers to a tunic or robe. "hypo-dee-mata" are sandals or footwear. "rab-don" is a staff or rod. "axios" means worthy. "er-gates" is worker. "tro-fees" is sustenance or provision. "autou" is of him.
[MAT.10.11] Into whichever city or village you enter, examine who within it is worthy, and remain there until you depart. [§]
eis hen d' an polin e komen eiselthete, exetasate tis en aute axios esti, ka kei menate heos an exelthete.
This verse comes from the Gospel of Matthew (10:11) and instructs disciples to seek out those worthy of respect in each town or village they enter, and to stay with them until they depart. The verse uses the preposition 'eis' meaning 'into', 'hen' meaning 'one' or 'a', 'd' an' meaning 'and if', 'polis' meaning 'city', 'kome' meaning 'village', 'eiselthete' meaning 'you enter', 'exetasate' meaning 'you examine', 'tis' meaning 'who', 'en' meaning 'in', 'aute' meaning 'it', 'axios' meaning 'worthy', 'esti' meaning 'is', 'ka' meaning 'and', 'kei' meaning 'there', 'menate' meaning 'you stay', and 'heos an' meaning 'until'.
[MAT.10.12] And when entering the house, greet the people within. [§]
eis-er-khom-en-oi de eis ten oi-ki-an as-pa-sas-the au-teen
This verse is from the New Testament, specifically Matthew 10:12 and Luke 10:5. It instructs those entering a house to greet the people within. The word 'house' refers to the dwelling, and the verb indicates the act of entering. The imperative verb 'greet' instructs the listener to perform the action. 'Them' refers to the people inside the house.
[MAT.10.13] And if a house is worthy, may your peace come upon it, but if it is not worthy, may your peace return to you. [§]
kai ean men ee ay oikia axia, elthato ay eirene humon ep' auten, ean de mee ay axia, ay eirene humon pros humas epistrapheto.
This verse comes from the Gospel of Luke, chapter 10, verse 6. It describes what should happen when Jesus’ disciples enter a town. The verse speaks of 'peace' coming 'upon' a worthy house or returning 'to' the senders if the house is unworthy. The original text is in Koine Greek, not the original Biblical languages. Therefore, the 'names' we are translating are Greek words, not names of God.
[MAT.10.14] If anyone will not receive you or hear your words, departing from that house or that city, shake the dust from your feet. [§]
kai hos an me dexetai humas mede akousei tous logous humon, exercheomenoi exo tes oikias e tes poleos ekeines ektinaxate ton koniorton ton podon humon.
This verse is from the Gospel of Matthew, and concerns disciples being rejected in towns. It instructs them to shake the dust off their feet as a symbolic gesture of rejection. The verse uses conditional phrasing ("if anyone will not receive you or hear your words") and imperative mood ("shake off the dust"). The 'hos an' construction is best rendered as a conditional 'if anyone'. The word 'koniorton' refers to dust. The possessive 'ton podon humon' is best translated as 'from your feet'.
[MAT.10.15] Truly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgement than for that city. [§]
Amen lego humin, anekoteron estai ge Sodomon kai Gomorron en hemera kriseos ē tē polei ekeinei.
This verse is from the New Testament, specifically Matthew 10:15 and Luke 10:12. It speaks of judgement and compares the fate of Sodom and Gomorrah to that of a city rejecting the message of Jesus. "Amen" is a declaration of truth. "lego humin" means "I say to you". "anekoteron estai" means "it will be more tolerable". "ge Sodomon kai Gomorron" refers to the land of Sodom and Gomorrah. "en hemera kriseos" is “in the day of judgement”. "ē tē polei ekeinei" is “than that city".
[MAT.10.16] Behold, I send you as sheep in the midst of wolves. Therefore, become wise as the snakes and pure as the doves. [§]
Idou ego apostello humas hos probata en meso lykon. Gineshte oun phronimoi hos hoi opheis kai akeraioi hos hai peristerai.
This verse is from the Gospel of Matthew 10:16. It uses imagery of sheep among wolves, and snakes and doves, to instruct the disciples. "Idou" means "behold". "Ego" is "I". "Apostello" means "I send". "Humas" means "you". "Hos" means "as". "Probata" means "sheep". "En meso" means "in the midst of". "Lykon" means "wolves". "Gineshte" means "become". "Oun" means "therefore". "Phronimoi" means "wise". "Hoi opheis" means "the snakes". "Kai" means "and". "Akeraioi" means "innocent" or "pure". "Hai peristerai" means "the doves".
[MAT.10.17] Be wary from people, for they will deliver you to councils and in their synagogues they will flog you. [§]
Prosechete de apo ton anthropon; paradousousin gar hymas eis synedria kai en tais synagogais autōn mastigōsousin hymas.
This verse originates from the Gospel of Mark, chapter 13, verse 9. It's a warning about persecution. "Prosechete" means "be wary". "apo ton anthropon" means "from people". "paradousousin" means "they will deliver". "eis synedria" means "to councils". "kai en tais synagogais autōn" means "and in their synagogues". "mastigōsousin hymas" means "they will flog you".
[MAT.10.18] And you will be burdened by rulers and kings because of me, for a witness to them and to the nations. [§]
kai epi hegemonas de kai basileis achthesesthe heneken emou eis marturion autois kai tois ethnesin
This verse discusses suffering for the sake of 'the God'. 'Hegemonas' refers to rulers or governors, and 'basileis' refers to kings. 'Achthesesthe' means 'you will be burdened' or 'you will be afflicted'. 'Heneken emou' means 'because of me' or 'for my sake'. 'Eis marturion' means 'as a testimony' or 'for witness'. 'Autois' means 'to them'. 'Tois ethnesin' means 'to the nations'.
[MAT.10.19] But when they deliver you up, do not be anxious about how or what you should say, for it will be given to you in that hour what you should say. [§]
hotan de paradosin humas, me merimnēsete pōs ē ti lalēsēte; dothēsetai gar humin en ekeinē tē hōra ti lalēsēte.
This verse discusses what to say when handed over to authorities. The speaker urges the listeners not to worry about what or how to speak, because what to say will be given to them at that time.
[MAT.10.20] For it is not you who are speaking, but the Spirit of your Father who is speaking in you. [§]
hoo gar hoo-meis este hoi la-loon al-lah toh pneu-mah too pa-tros hoo-moon toh la-loon en hoo-meen
This verse discusses the source of speech. It states that it is not the people themselves who are speaking, but the Spirit of their Father who is speaking within them. 'Gar' signifies 'for' or 'because,' indicating a reason. 'Hoo-meis' is 'you' (plural). 'Este' is 'are'. 'Hoi' is 'the'. 'La-loon' is 'speaking'. 'Al-lah' means 'but'. 'Pneu-mah' means 'spirit'. 'Too pa-tros' means 'of the Father'. 'Hoo-moon' means 'your'. 'En hoo-meen' means 'within you'.
[MAT.10.21] And a brother will deliver up a brother to death, and a father a child, and children will rise up against parents and will kill them. [§]
Paradosei de adelphos adelphon eis thanaton kai pater teknon, kai epanastēsontai tekna epi goneis kai thanatōsousin autous.
This verse describes a time of intense conflict and familial betrayal. "Paradosei" means "will deliver up" or "will hand over". "Adelphos" means "brother". "Thanaton" means "to death". "Pater" means "father". "Teknon" means "child". "Epanastēsontai" means "will rise up" or "will revolt". "Goneis" means "parents". "Thanatōsousin" means "will kill". "Autous" refers to the parents.
[MAT.10.22] And you will be hated by all because of the name of me. But the one enduring to the end, this one will be saved. [§]
kai esesthe misoumenoi hypo panton dia to onoma mou: ho de hypomeinas eis telos houtos sothetsetai.
This verse comes from the New Testament, specifically Matthew 24:9. It speaks of persecution for the sake of 'the Name'. 'Kai' means 'and'. 'Esesthe' is a future passive verb meaning 'you will be'. 'Misoumenoi' is a participle meaning 'hated'. 'Hypo panton' means 'by all'. 'Dia to onoma mou' means 'because of the name of me'. 'Ho de' means 'but the one'. 'Hypomeinas' is a participle meaning 'enduring'. 'Eis telos' means 'to the end'. 'Houtos' means 'this one'. 'Sothetsetai' is a future passive verb meaning 'will be saved'.
[MAT.10.23] When they persecute you in this city, flee to another. For truly I say to you, you will not have completed going through the cities of Israel until the son of man comes. [§]
Hotan de diokosin humas en tei polei tautē, pheugete eis tēn heteran; amēn gar legō humin, ou mē telesēte tas poleis tou Israēl heōs an elthēi ho huios tou anthrōpou.
This verse comes from the Gospel of Matthew, chapter 10, verse 23. It instructs disciples to flee from persecution in one city to another. It assures them they will not finish going through all the cities of Israel before the arrival of 'the son of man'. The verse uses terms like 'when', 'then', 'they persecute you', 'in this city', 'flee to the other', 'truly I say to you', and 'until the son of man comes'.
[MAT.10.24] No student is above the teacher, nor is any servant above their Lord. [§]
ouk estin mathetes huper ton didaskalon oude doulos huper ton kurion autou
This verse speaks about the relationship between a student and a teacher, and a servant and their master. It asserts that a student is not greater than their teacher, nor a servant greater than their master. The words 'teacher' and 'master' are used in a sense of authority and leadership.
[MAT.10.25] It is enough for the student to become as their teacher, and the servant as their lord. If they have called the master of the house Beezelzevul, how much more so those who belong to his household. [§]
arke ton to mathētei hina genetai hōs ho didaskalos autou kai ho doulos hōs ho kyrios autou. ei ton oikodespotēn Beezelzevul epēkalesan, posō mallon tous oikiakous autou.
This verse discusses the relationship between a student and their teacher, and a servant and their lord. It then uses this relationship as an analogy, stating that if the master of the house, Beezelzevul, has been called a name, then how much more so those who live in his house.
[MAT.10.26] Therefore do not fear them, for nothing is covered that will not be uncovered, and nothing hidden that will not be known. [§]
May oo-n fo-vee-thee-thee au-toos. oo-den gar es-teen keka-lu-men-on ho oo-k a-po-ka-lu-phee-se-tai kai kru-pton ho oo-k gno-sthe-se-tai.
This verse is from the Gospel of Matthew. It speaks of not fearing those who can harm the body, but cannot harm the soul. It emphasizes that truth will ultimately be revealed. The 'them' refers to those who can cause harm. 'Nothing' refers to secrets or hidden things.
[MAT.10.27] The things I say to you in the darkness, say in the light, and the things you hear in the ear, proclaim upon the rooftops. [§]
ho lego humin en te skotia eipate en to photi, kai ho eis to ous akouete keruxate epi ton domaton.
This verse is from the Gospel of Matthew, chapter 10, verse 27. It's a command to openly proclaim what has been revealed privately. 'Ho' is a definite article 'the'. 'lego' means 'I say'. 'humin' means 'to you'. 'en te skotia' means 'in the darkness'. 'eipate' means 'say'. 'en to photi' means 'in the light'. 'kai' means 'and'. 'eis to ous' means 'into the ear'. 'akouete' means 'you hear'. 'keruxate' means 'proclaim'. 'epi ton domaton' means 'upon the rooftops'.
[MAT.10.28] And do not be afraid of those who are killing the body, but are not able to kill the soul; rather, be more afraid of the one who is able to destroy both soul and body in hell. [§]
kai mee phobeisthe apo ton apoktennonton to soma, teen de psucheen mee dunamenen apokteinai; phobeisthe de mallon ton dunamenen kai psucheen kai soma apolesai en geennee.
This verse comes from the Gospel of Matthew (10:28) and speaks about not fearing those who can kill the body but being more afraid of the one who has the power to destroy both soul and body in hell. The verse uses several forms of the verbs 'to fear' and 'to be able to'. The Greek word 'geenna' refers to a place of torment, commonly known as hell.
[MAT.10.29] Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father. [§]
ouchi duo strouthia assariou pōleitai? kai hen ex autōn ou peseitai epi tēn gēn aneu tou patros hēmōn.
This verse asks a rhetorical question about sparrows being sold. It uses a comparison to illustrate God's care for his followers. 'ouchi' means 'not'. 'duo' means 'two'. 'strouthia' refers to sparrows. 'assariou' indicates a small coin value. 'pōleitai' means 'are sold'. 'kai' means 'and'. 'hen' means 'one'. 'ex' means 'from'. 'autōn' means 'of them'. 'ou' means 'not'. 'peseitai' means 'will fall'. 'epi' means 'onto'. 'tēn gēn' means 'the earth'. 'aneu' means 'without'. 'tou patros hēmōn' means 'of our Father'.
[MAT.10.30] And also, the hairs of your heads, all of them have been numbered by the Gods. [§]
hoo-mon deh kai hai tri-kes tees ke-fa-lees pa-sai eh-ree-thmee-men-ai ei-sin
This verse concerns the meticulous care that the Gods have for creation. 'Hoomon' refers to 'you' in the plural. 'De' is a connector, similar to 'and' or 'also'. 'Kai' means 'and'. 'Hai' is the plural definite article 'the'. 'Trikes' means 'hairs'. 'Tees kephalees' means 'of the head'. 'Pasai' means 'all'. 'Eree-thmee-men-ai' is the perfect passive indicative form of the verb meaning 'to number'. 'Eisin' is the third person plural present indicative of the verb 'to be'. Therefore, the verse states that all the hairs of your heads have been numbered.
[MAT.10.31] Therefore, do not be afraid; you exceed many birds. [§]
may oon phobeisthe; pollon stroothion diapherete humeis.
This verse comes from the Gospel of Matthew (6:26) and concerns worry. The verse urges the listener not to be afraid, citing the abundance of birds as an example of provision. "μη" (may) is a negative particle meaning "not". "οὖν" (oon) is a particle used to indicate a consequence or inference. "φοβεῖσθε" (phobeisthe) is the second person plural present indicative of φοβέω, meaning "you fear". "πολλῶν" (pollon) is the genitive plural of πολύς, meaning "many". "στρουθίων" (stroothion) is the genitive plural of στρόθιος, meaning "sparrows" or "birds". "διαφέρετε" (diapherete) is the second person plural present indicative of διαφέρω, meaning "you are worth more" or "you exceed". "ὑμεῖς" (humeis) is the second person plural pronoun, meaning "you".
[MAT.10.32] Therefore, whoever confesses in me before people, I also will confess in him before my Father who is in the heavens. [§]
Pas oun hostis homologesei en emoi emprosthen ton anthropon, homologeso kai ego en auto emprosthen tou patros mou tou en [tois] ouranois.
This verse is from the Gospel of Matthew, chapter 10, verse 32. It speaks of confessing faith in Jesus. "Pas" means everyone. "Oun" means therefore. "Hostis" means whoever. "Homologesei" means will confess. "En emoi" means in me. "Emprosthen" means before. "Ton anthropon" means people. "Kai ego" means and I. "En auto" means in him. "Tou patros mou" means of my father. "Tou en [tois] ouranois" means who is in the heavens.
[MAT.10.33] Whoever denies me before people, I will also deny that person before my Father who is in the heavens. [§]
hostis d’ an arnēsētai me empros̄then tōn anthrōpōn, arnēsomai ka egō auton empros̄then tou patros mou tou en [tois] ouranois.
This verse is from the New Testament, specifically Matthew 10:33. It speaks about denying or acknowledging Jesus. "Hostis" means 'whoever'. "arnēsētai" is the future middle indicative of "arnēomai", meaning 'will deny'. "empros̄then" means 'before'. "anthrōpōn" is plural for 'people'. "patros" means 'father'. "en" means 'in'. "ouranois" means 'heavens'. This sentence contains a conditional statement: if someone denies him before people, he will deny that person before his Father in heaven.
[MAT.10.34] Do not think that I came to cast peace upon the earth. I did not come to cast peace, but a sword. [§]
mee no-mee-say-tay ho-tee eel-thon ba-lay-een ee-ray-nay-een ep-ee teen gay-een, ook eel-thon ba-lay-een ee-ray-nay-een al-la ma-hai-ran.
This verse is from the Gospel of Matthew (10:34). The speaker, Jesus, is stating he did not come to establish peace, but division. The words represent a challenging message, asserting that following him will not necessarily bring harmony but could create conflict. The word translated as 'peace' represents a state of tranquility and wholeness, while 'sword' symbolizes conflict and separation. The verse can be interpreted to mean that a genuine commitment to the speaker’s teachings may disrupt existing relationships and societal norms.
[MAT.10.35] I came therefore to divide a person against their father and a daughter against their mother and a wife against their mother-in-law. [§]
I came therefore to divide a human against the father of himself and a daughter against the mother of herself and a wife against the mother-in-law of herself.
This verse uses straightforward language. The words 'came', 'therefore', 'to divide', 'human', 'against', 'father', 'mother', 'wife', and 'mother-in-law' all have direct equivalents in English. The possessive structures are rendered as 'of himself/herself' to reflect the original Greek grammar. The verse speaks of division within families.
[MAT.10.36] And the enemies of the man are his households. [§]
kai echthroi tou anthropou hoi oikoi autou
This verse comes from Matthew 10:36. 'kai' means 'and'. 'echthroi' means 'enemies'. 'tou anthropou' means 'of the man'. 'hoi oikoi' means 'the households'. 'autou' means 'his'. The verse speaks of enemies arising from one's own family.
[MAT.10.37] The one who loves a father or a mother above me is not worthy of me, and the one who loves a son or a daughter above me is not worthy of me. [§]
ho philōn patera ē mētera hyper eme ouk estin mou axios, kai ho philōn huiōn ē thugatēra hyper eme ouk estin mou axios.
This verse comes from the Gospel of Matthew (10:37) and discusses prioritizing love for God above familial love. "Ho philōn" means "who loves". "Patera" means "father". "Ē" is a disjunctive particle meaning "or". "Mētera" means "mother". "Hyper" means "above" or "more than". "Eme" means "me". "Ouk estin" means "is not". "Mou axios" means "worthy of me". "Huiōn" means "son". "Thugatēra" means "daughter". The verse repeats this structure for both parents and children, establishing a hierarchy of devotion.
[MAT.10.38] And whoever does not take his cross and follows behind me is not worthy of me. [§]
kai hos ou lambanei ton stauron autou kai akolouthei opiso mou, ouk estin mou axios.
This verse speaks about taking up one's cross and following. 'kai' means 'and'. 'hos' means 'who'. 'ou' is a negative particle, meaning 'not'. 'lambanei' means 'takes'. 'ton stauron' means 'the cross'. 'autou' means 'his/her/its'. 'kai' again means 'and'. 'akolouthei' means 'follows'. 'opiso' means 'behind'. 'mou' means 'me/my'. 'ouk estin' means 'is not'. 'mou axios' means 'worthy of me'.
[MAT.10.39] Whoever finds his own life will lose it, and whoever loses his own life for the sake of me will find it. [§]
hos heuron ten psychen autou apolesei auten, kai hos apolesai ten psychen autou heneken emou heuresei auten.
This verse speaks of finding and losing one's life, and connects this to a relationship with 'me'. The original language utilizes possessive pronouns frequently, referring back to the speaker. The verse structure presents a parallel construction, highlighting the reciprocal nature of finding and losing.
[MAT.10.40] The one receiving you receives me, and the one receiving me receives the one having sent me. [§]
Ho dechomenos humas eme dechetai, kai ho eme dechomenos dechetai ton aposteilanta me.
This verse speaks of receiving someone as equivalent to receiving the one who sent them. "Ho" is the definite article "the". "Dechomenos" is a present participle meaning "receiving". "Humas" is the accusative plural pronoun "you". "Eme" is the accusative singular pronoun "me". "Ton" is the accusative singular definite article "the". "Aposteilanta" is a perfect participle meaning "having sent".
[MAT.10.41] The one receiving a prophet as a prophet will receive a prophet's reward, and the one receiving a righteous person as a righteous person will receive a righteous person's reward. [§]
ho dechomenos prophēten eis onoma prophētou misthon prophētou lēmpseetai, kai ho dechomenos dikaioun eis onoma dikaiou misthon dikaiou lēmpsetai.
This verse discusses receiving a prophet or a righteous person. The phrase "eis onoma" means "in the name of", or "as". The repetition of "misthon" (reward) and the related noun emphasizes the idea of receiving a reward fitting the status of the person received. The structure is quite repetitive, echoing the reward with the person's designation.
[MAT.10.42] And whoever gives a drink to one of these little ones, a cup of cold water only, in the name of a disciple, truly I say to you, he will not lose his reward. [§]
kai hos an potisei hena ton mikron touton poterion psuchrou mono eis onoma mathetou, amen lego humin, ou me apolesei ton misthon autou.
This verse discusses offering even a small act of kindness to a disciple. 'kai' means 'and'. 'hos an potisei' means 'whoever gives a drink'. 'hena ton mikron touton' means 'one of these little ones'. 'poterion psuchrou' means 'a cup of cold water'. 'mono' means 'only'. 'eis onoma mathetou' means 'in the name of a disciple'. 'amen lego humin' means 'truly I say to you'. 'ou me apolesei' means 'will not lose'. 'ton misthon autou' means 'his reward'.
MAT.11
[MAT.11.1] And it came to pass when Jesus had finished instructing his twelve disciples, he departed from there for the purpose of teaching and proclaiming in their cities. [§]
Kai egeneto hote etelesen ho Iesous diataσσon tois dodeka mathetais autou, metabe ekeithen tou didaskein kai keruxein en tais polesi autōn.
This verse describes a moment after Jesus instructed his twelve disciples. He then moved from that place with the purpose of teaching and proclaiming the message in their cities. The original text is Greek, but the request asked for a translation of the *names* of God, which are not present in this verse. Therefore, this translation will simply focus on a literal rendering of the Greek text itself, preserving modern English grammar.
[MAT.11.2] And John, hearing in the prison about the works of the Messiah, sent through his students. [§]
Ho de Ioannes akousas en to desmoterio ta erga tou Christou pempas dia ton matheton autou
This verse, from the Gospel of Matthew, describes John the Baptist hearing about the works of the Messiah while imprisoned, and sending his disciples to inquire if he is the expected one.
[MAT.11.3] He said to him, "Are you the one who is coming, or should we expect another?" [§]
eipen auto: su ei ho erchomenos ē heteron prosdokomen?
This verse is from the New Testament, specifically Matthew 11:3. It's a question posed by John the Baptist's disciples to John himself, asking if Jesus is the expected Messiah or if they should wait for another. The original language is Koine Greek. We will translate the names of God and divine beings literally, as requested, but in this verse there are no divine names to translate.
[MAT.11.4] And having answered, Jesus said to them: Having gone, report to John that which you hear and that which you see. [§]
Kai apokritheis ho Iesous eipen autois: poreuthentes apangellate Ioanni ha akouete kai blepete.
This verse is from the Gospel of Matthew, chapter 11, verse 4. It records Jesus' response to the disciples of John the Baptist, who came to ask if Jesus was the expected Messiah. 'Kai' means 'and'. 'Apokritheis' means 'having answered'. 'Ho Iesous' is 'the Jesus'. 'Eipen' means 'said'. 'Autois' means 'to them'. 'Poreuthentes' means 'having gone'. 'Apangellate' means 'report'. 'Ioanni' means 'to John'. 'Ha' is a relative pronoun meaning 'which' or 'that'. 'Akouete' means 'you hear'. 'Kai' means 'and'. 'Blepete' means 'you see'.
[MAT.11.5] The blind regain sight and the lame walk, those afflicted with leprosy are cleansed and the deaf hear, and the dead are raised and the poor proclaim the good news. [§]
tufloi anablepousin kai holoi peripatousin, leproi katharizontai kai kofoi akouousin, kai nekroi egeirontai kai ptokhoi euangelizontai.
This verse describes miraculous events occurring. 'Tufloi' means blind people. 'Anablepousin' means they regain sight. 'Holoi' means lame people. 'Peripatousin' means they walk. 'Leproi' means those afflicted with leprosy. 'Katharizontai' means they are cleansed. 'Kofoi' means deaf people. 'Akouousin' means they hear. 'Nekroi' means dead people. 'Egeirontai' means they are raised. 'Ptokhoi' means poor people. 'Euangelizontai' means they proclaim the good news.
[MAT.11.6] And blessed is the one who does not take offense in me. [§]
kai makarios estin hos ean me skandalisthei en emoi
This verse originates from the Greek text of the New Testament, specifically Matthew 11:6 and Luke 7:23. It presents a statement regarding blessedness and avoiding offense. 'kai' means 'and'. 'makarios' means 'blessed'. 'estin' means 'is'. 'hos' means 'who/which/that'. 'ean' means 'if'. 'me' means 'not'. 'skandalisthei' means 'is offended/stumbles'. 'en' means 'in'. 'emoi' means 'me'. Therefore, it says 'and blessed is whoever does not stumble in me'.
[MAT.11.7] And as these were going, Jesus began to say to the crowds concerning John: "Why did you go out into the wilderness to look at him? A reed shaken by the wind?" [§]
Too-ton deh po-reu-o-men-on ear-k-sa-to ho Ye-soos leh-gein tois och-lois peri Yo-an-nou: tee ex-el-tha-te eis ten er-e-mon the-a-sas-thai? ka-la-mon hu-po an-e-mu sa-leu-o-men-on?
This verse describes Jesus beginning to speak to the crowds about John the Baptist. He asks why they went out into the wilderness to see him, questioning if they were expecting someone weak and easily swayed like a reed in the wind.
[MAT.11.8] But why did you come out to see? A person dressed in soft things? Behold, those wearing soft things are in the houses of kings. [§]
alla ti exeltate idein? anthropon en malakois emphiesmenon? idou hoi ta malaka phorountes en tois oikois ton basileon eisin.
This verse is asking why people came out to see something. It describes a person dressed in soft garments, and states that those who wear soft garments are in the houses of kings.
[MAT.11.9] But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. [§]
alla ti exeltate idein? propheten? nai lego umin, kai perissoteron prophetou.
This verse asks what people went out to see. It suggests they were looking for a prophet, but Jesus states he is more than a prophet. The original language is Koine Greek. The verse is from the Gospel of Luke, chapter 7, verse 20.
[MAT.11.10] This is concerning what has been written: behold, I send my messenger before your face, who will construct your way before you. [§]
hoo-tos es-tee-n per-ee hoo geh-grap-tai: ee-doo eh-go ah-pos-tel-lo ton an-gel-on moo pro pros-o-poo soo, hos kah-tah-skoo-ah-see teen hod-on soo em-pros-then soo.
This verse appears in the Gospels and describes John the Baptist preparing the way for Yahveh. The verse directly quotes the prophet Malachi. The first part identifies 'this' as referring to the prophecy that is about to be quoted. Then it states 'see, I send my messenger before your face, who will prepare your way before you.' The messenger is understood to be a divine agent sent by the Gods.
[MAT.11.11] Truly, I say to you, no one born of women has arisen greater than John the Baptist. However, the smallest one in the Kingdom of the heavens is greater than he. [§]
Amen lego humin: ouk egegertai en gennetois gunaikon meizon Ioannou tou baptistou: ho de mikroteros en te basileia ton ouranon meizon autou estin.
This verse, from the Gospel of Matthew (Matthew 11:11), speaks of John the Baptist and his position in relation to those who come after him in the Kingdom of Heaven. The verse begins with "Amen," a declaration of truth. It states that no one born of women is greater than John the Baptist, but that even the least in the Kingdom of Heaven is greater than he. The original verse is in Koine Greek.
[MAT.11.12] From the days of John the Baptizer until now, the kingdom of the heavens is being forcefully taken, and those who exert force are seizing it. [§]
apo de ton hemeron Ioannou tou baptistou heos arti he basileia ton ouranon biazetai kai biastai harpazousin auten.
This verse describes the forceful arrival of the kingdom of the heavens, beginning with the ministry of John the Baptizer and continuing to the present time. The verb "biazetai" implies a forceful or violent exertion, and "biastai" refers to those who are exerting that force. The verse suggests that the kingdom is being seized or taken by force.
[MAT.11.13] For all the prophets and the Law prophesied until John. [§]
pan-tes gar hoi pro-phe-tai kai ho no-mos he-os Io-an-nou ep-ro-phe-teu-san
This verse states that all the prophets and the Law prophesied until John. 'Pan-tes' means 'all', 'gar' means 'for', 'hoi' means 'the', 'pro-phe-tai' means 'prophets', 'kai' means 'and', 'ho' means 'the', 'no-mos' means 'Law', 'he-os' means 'until', 'Io-an-nou' is 'John', and 'ep-ro-phe-teu-san' means 'they prophesied'.
[MAT.11.14] And if you wish to receive it, this one is Elijah who is about to come. [§]
kai ei thelete dexasthai, autos estin Elias ho mellon erchesthai.
This verse is from the New Testament, specifically Matthew 11:14. It references the prophet Elijah. "Elias" is a transliteration of the name Elijah, and is being used here. The verse states that if they are willing to accept it, this person *is* the Elijah who is about to come.
[MAT.11.15] The one having ears let him hear. [§]
ho echon ota akoueto
This verse is from the Book of Revelation in the New Testament. 'ho' is 'the' (masculine singular nominative). 'echon' is the present active participle of 'echo' meaning 'having'. 'ota' is 'ears' (plural accusative). 'akoueto' is the present middle/passive subjunctive of 'akouo' meaning 'let him hear'. This is a call to attentive listening, a common motif in Revelation.
[MAT.11.16] With what shall I compare this generation? It is like children who sit in the marketplaces and call to each other. [§]
Tina deh homoiōso tēn genean tautēn? Homoia estin paidiois kathemmenois en tais agorais ha prosphōnounta tois heterois.
This verse asks with what shall this generation be compared. It is likened to children sitting in the marketplaces who call out to others.
[MAT.11.17] They say: "We wailed to you, and you did not dance. We mourned, and you did not grieve." [§]
legousin: eulēsamen hymin kai ouk ōrchēsasthē, ethrēnēsamen kai ouk ekopsasthē.
This verse is from the Gospel of Luke (7:34). It describes accusations leveled against both John the Baptist and Jesus. The speakers are criticizing those to whom John and Jesus ministered, claiming they did not respond appropriately to their lamentations and celebrations. "Eulēsamen" means 'we wailed', 'we lamented'. "Orchēsasthē" means 'you danced'. "Ethrēnēsamen" means 'we mourned'. "Ekopsasthē" means 'you struck yourselves with grief'. The verse is essentially saying, 'We wailed for you, and you did not dance; we mourned, and you did not beat your breasts in grief.'
[MAT.11.18] For Yahveh, John neither ate nor drank, and they say: "He has a demon." [§]
Yahveh gar Yochanan meite esthion meite pinon, kai legousin: daimonion echei.
This verse describes John the Baptist's ascetic lifestyle and the accusation that he was demon-possessed. 'Yahveh' is the proper name of God. 'Yochanan' is the name John. 'gar' means 'for' or 'indeed'. 'meite...meite' means 'neither...nor'. 'esthion' is 'to eat' and 'pinon' is 'to drink'. 'legousin' means 'they say'. 'daimonion' means 'a demon', and 'echei' means 'he has'.
[MAT.11.19] The Son of Man has come, eating and drinking, and they say, ‘Behold, a person who is a glutton and a wine drinker, a friend of tax collectors and sinners.’ And wisdom was vindicated by her deeds. [§]
haylthehn ho hyios tou anthroopou esthion kai pinon, kai legousin: idou anthropos phagos kai oinopotes, telonon philos kai hamartolon. kai edikaiothe he sophia apo ton ergon autes.
This verse comes from the Gospel of Luke, chapter 7, verse 34. It describes criticisms leveled against the Son of Man (Jesus) for associating with those considered sinners. The verse concludes by stating that wisdom is justified by its results.
[MAT.11.20] Then he began to reproach the cities in which the most of his powers had come to be, because they did not change their minds. [§]
tote erxato oneidizein tas poleis en hais egenonto hai pleistai dunameis autou, hoti ou metenoesan.
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It describes a situation where someone began to reproach the cities where the most of his power had been. This reproach occurred because those cities did not repent. The verse utilizes complex Greek grammatical structures and vocabulary.
[MAT.11.21] Woe to you, Chorazin, woe to you, Bethsaida! For if the powers that were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. [§]
ouai soi, Chorazin, ouai soi, Bethsaida. hoti ei en Tyro kai Sidon egenonto hai dunameis hai genomenai en hymín, palai an en sakkoi kai spodo metenoesan.
This verse is from the New Testament, specifically Matthew 11:21 and Luke 10:13. It expresses woe upon the cities of Chorazin and Bethsaida because they did not repent despite witnessing powerful works. The verse states that if those works had been done in Tyre and Sidon, those cities would have repented long ago in sackcloth and ashes. The term 'ouai' is an expression of lament or woe. 'Tyro' and 'Sidon' were Phoenician cities known for their commerce and sometimes, their resistance to religious teachings. 'Sakkos' refers to a garment made of coarse material, often worn as a sign of repentance. 'Spodos' is ash.
[MAT.11.22] But I say to you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. [§]
plen lego humin, Turo kai Sidoni anektoteron estai en hemera kriseos e humin.
This verse is from the New Testament, specifically Luke 10:14. It is originally Greek. The verse warns cities that reject Jesus' message that it will be more tolerable for the cities of Tyre and Sidon on the day of judgment than for them. Here, 'Tyre' and 'Sidon' are place names. 'Humin' refers to 'you' in the plural form. The verse conveys a serious warning about the consequences of rejecting God's message.
[MAT.11.23] And you, Kaparnaum, will you not be lifted up to heaven? Will you not descend to Hades? For if the powers that were done in you had been done in Sodom, it would have remained until this day. [§]
kai su, Kaparnaum, me heos ouranou hypsothese; heos hadou katabese; hoti ei en Sodomois egenethesan hai dunameis hai genomenai en soi, emeinen an mechri tes simeron.
This verse is from the Gospel of Matthew, chapter 11, verse 23. It is a lament from Jesus over the cities that did not repent despite witnessing his miracles. 'Kaparnaum' is a place name, 'ouranou' relates to heaven, 'hadou' to Hades (the underworld), 'Sodomois' refers to Sodom, and 'dunameis' to powers or deeds. The verse poses a rhetorical question about Kaparnaum being exalted to heaven or descending to Hades, comparing its fate to that of Sodom. The conditional clause suggests that if the same powerful deeds had occurred in Sodom, it would have remained to this day.
[MAT.11.24] But I say to you that it will be more tolerable for the land of Sodom on the day of judgement than for you. [§]
plen lego humin hoti gei Sodomon anekteroteron estai en hemera kriseos e soi
This verse is from the Gospel of Matthew 10:15 and 11:24. It is a warning concerning judgement. The verse states that it will be more tolerable for the land of Sodom on the day of judgement than for the individual being addressed. The verse uses the accusative case to denote the recipient and the land of Sodom.
[MAT.11.25] At that time, responding, Jesus said: "I confess to you, Father, Lord of heaven and of earth, that you have hidden these things from the wise and understanding and revealed them to infants." [§]
En ekeino to kairo apokritheis ho Iesous eipen: exomologoumai soi, pater, kurie tou ouranou kai tes ges, hoti ekrupsas tauta apo sophon kai syneton kai apekalupsas auta nepiois.
This verse describes a moment when Jesus responds and addresses God, thanking Him for revealing things to those considered simple rather than the wise and understanding. 'Pater' is simply 'father', and 'kurie' is 'Lord'. The overall context is one of praise and acknowledgement of God's deliberate choice in revelation.
[MAT.11.26] Yes, the Father, that this way good pleasure happened before you. [§]
nai ho pater hoti houtos eudokia egeneto emprosthen sou
This verse is from the Gospel of Luke, chapter 2, verse 13. It's spoken by an angel to shepherds. 'Nai' is an affirmation, like 'yes' or 'indeed'. 'Ho pater' means 'the father'. 'Hoti' means 'that'. 'Houtos' means 'thus' or 'this way'. 'Eudokia' means 'good pleasure' or 'favor'. 'Egeneto' means 'became' or 'happened'. 'Emprosthen' means 'before' or 'in the presence of'. 'Sou' means 'you'. The verse describes God's good pleasure manifesting.
[MAT.11.27] All things have been handed over to me by my God, and no one truly knows the Son except my God, and no one knows my God except the Son and whoever the Son wishes to reveal Him to. [§]
Pan-ta moi pa-re-do-the hu-po tou pa-tros mou, kai ou-deis e-pi-gi-nos-kei ton hu-ion ei me ho pa-ter, ou-de ton pa-tera tis e-pi-gi-nos-kei ei me ho hu-ios kai ho-ean bou-le-tai ho hu-ios a-po-ka-lupsai.
This verse comes from the Gospel of Matthew 11:27 and Luke 10:22. It discusses the unique and intimate relationship between the Father and the Son. The verse states that all things have been handed over to the Son by the Father, and that no one truly knows the Son except the Father, and no one knows the Father except the Son, and whoever the Son wishes to reveal Him to. The verse emphasizes the exclusive knowledge that the Father and the Son have of each other, and the Son's authority to reveal the Father.
[MAT.11.28] Come to me, all those who labor and are burdened, and I, Yahveh, will give you rest. [§]
Deute pros me pantes hoi kopiōntes kai pefortismenoi, kaegō anapausō humas.
This verse is from the Greek text of Matthew 11:28. It is an invitation from Jesus. 'Deute' means 'come'. 'Pros me' means 'to me'. 'Pantes' means 'all'. 'Hoi kopiōntes' means 'those who labor'. 'Kai pefortismenoi' means 'and are burdened'. 'Kaegō' means 'and I'. 'Anapausō' means 'will rest'. 'Humas' means 'you'. Since this verse references God, we must translate appropriately.
[MAT.11.29] Take my yoke upon yourselves and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. [§]
arate ton zugon mou eph humas kai mathete ap' emou, hoti praus eimi kai tapeinos te kardia, kai heuresete anapausin tais psychais humon
This verse is from Matthew 11:29-30. It's an invitation from a divine figure to take on his 'yoke' and learn from him. The divine figure describes themself as gentle and humble in heart, promising rest to souls. The original language is Koine Greek, however, the original source material was likely Aramaic, and the meaning of the names is critical to the translation. The verse isn't directly referencing 'God' by name, but the speaker is presenting themselves as a divine being. We will treat the speaker as though they are using a divine name, but without using a specific name, due to the absence of a proper name in the original text.
[MAT.11.30] For the yoke of mine is good and the burden of mine is light. [§]
ho gar zugos mou hrestos kai to fortion mou elafron estin
This verse is from the Greek New Testament. "ho" is the definite article "the". "gar" means "for". "zugos" means "yoke". "mou" is "my". "hrestos" means "good" or "useful". "kai" means "and". "to fortion" means "the burden". "elafron" means "light". "estin" is "is". Therefore, the verse speaks of a good yoke and a light burden.
MAT.12
[MAT.12.1] At that time, Jesus went through the grain fields on the Sabbath. And his disciples became hungry and began to pluck ears of grain and to eat. [§]
En ekeino to kairo eporeuthe ho Iesous tois sabbasin dia ton sporimon. Hoi de mathetai autou epinasan kai erxanto tillein stachyas kai esthein.
This verse describes Jesus walking through the grain fields on the Sabbath, and his disciples becoming hungry and beginning to pluck and eat grain. The original text is Greek, not the original biblical languages. The names used are Greek transliterations of Hebrew names. The names themselves don't need translation.
[MAT.12.2] But the Pharisees, having seen this, said to him, "Behold, your disciples are doing what is not permitted to do on the Sabbath." [§]
hoi de Pharisaioi idontes eipan auto: idou hoi mathetai sou poiouosin ho ouk exestin poiein en sabbaton.
This verse is from the New Testament, specifically from the Gospel of Matthew or Mark or Luke. It describes Pharisees observing Jesus' disciples performing actions forbidden on the Sabbath. The verse literally means, "But the Pharisees, having seen, said to him, 'Behold, your disciples are doing what it is not permitted to do on the Sabbath.'"
[MAT.12.3] And he said to them, "Have you not read what David did when he was hungry, and those who were with him?" [§]
ho de eipen autois, ouk anegnoste ti epoiesen David hote epinasen kai hoi meta autou
This verse recounts a statement made by someone to a group of people, questioning whether they have read about what David did when he was hungry and with those who were with him. The verse is from a Greek translation of the Old Testament. It details a story where David and his companions were in need of sustenance.
[MAT.12.4] How did he enter the house of God and eat the bread of the offering, which it was not permitted for him to eat, nor for those with him, unless for the priests alone? [§]
pos eisēlthen eis ton oikon tou theou kai tous artous tēs protheseōs efagon, ho ouk exon ēn autō phagein oude tois met’ autou ei mē tois hiereusin monos?
This verse describes someone entering the house of God and eating the bread of the offering, which was not permitted to anyone except the priests. 'Theos' is 'God', and 'artos' is 'bread'. The verse details an illicit act within a sacred space. The question at the end implies disapproval or questioning of the action.
[MAT.12.5] Or have you not read in the Law that the priests in the temple profane the Sabbath and are without cause for blame? [§]
hay ouk anegnote en to nomo hoti tois sabbasin hoi hiereis en to hiero to sabbaton bebhlousin kai anaitioi eisin?
This verse asks if the reader has not read in the Law that the priests in the temple profane the Sabbath and are blameless. The verse is questioning a perceived inconsistency: the priests perform work on the Sabbath, which seems to violate the law, yet they are considered without fault. The names of God are not present in this verse.
[MAT.12.6] But I say to you that the Gods’ power is greater here. [§]
legō de humin hoti tou hierou meizon estin hōde
This verse comes from Matthew 24:26 in the Greek text. It describes a time when those who are in the wilderness will see the 'Son of Man coming in clouds with great power and glory'. The verse is about the visible manifestation of God’s power being greater than the Temple. 'Hierou' refers to the Temple. 'Meizon estin' means 'is greater'. 'Hōde' means 'here'. Since the original text is not about names of God, I'm interpreting this to mean the Gods' power is greater in that place.
[MAT.12.7] For if you knew what it is that God desires: mercy I want, and not sacrifice. You would not have condemned the innocent. [§]
Hoshea 6:6
This verse comes from the book of Hoshea. It uses the name 'El' which means 'God'. It speaks of God desiring mercy rather than sacrifice.
[MAT.12.8] My Lord is of the Sabbath, the son of humankind. [§]
The Lord, for He is of the Sabbath, the son of humankind.
This verse states a relationship between 'the Lord' and the Sabbath, and identifies 'the Lord' as 'the son of humankind'. We are translating 'κύριος' as 'my Lord', as that is the equivalent of 'Adonai'. 'σαββάτου' is the genitive of 'sabbath', meaning 'of the sabbath'. 'υἱὸς τοῦ ἀνθρώπου' literally means 'son of humankind'.
[MAT.12.9] And having gone from there, he came into their synagogue. [§]
kai metabas eketheen elthen eis ten synagogēn autōn
This verse is from the New Testament, specifically the Gospel of Luke. It describes Jesus moving from one location to another and entering the synagogue. "kai" means "and." "metabas" means "having gone over" or "having passed." "eketheen" means "from there." "elthen" means "he came." "eis" means "into." "ten synagogēn" means "the synagogue." "autōn" means "of them" or "their".
[MAT.12.10] And behold, a man had a withered hand. And they questioned him, saying, "Is it permissible on the Sabbaths to heal?" So that they might accuse him. [§]
kai idou anthropos kheira echon xeran. kai epērotēsan auton legontes: ei exestin tois sabbasin therapeusai? hina katēgorēsōsin autou.
This verse describes a man with a withered hand, and people questioning if it is permissible to heal him on the Sabbath, with the intent to accuse him.
[MAT.12.11] And he said to them: Who among you is a man who has one sheep, and if it falls into a pit on the Sabbaths, will he not grasp it and raise it up? [§]
ho de eipen autois tis estai ex humon anthropos hos hexei probaton hen kai ean empesei touto tois sabbasin eis bothynon ouchi kratesei auto kai egerei
This verse is a rhetorical question posed by a speaker to a group of people. It asks who among them would not rescue a sheep that falls into a pit on the Sabbath. The question is intended to illustrate the permissibility of performing necessary work, even on the Sabbath, to save a life. The original text uses the definite article 'the' frequently, and focuses on a specific sheep and a specific pit.
[MAT.12.12] How much does a human differ from a sheep? Therefore, it is permissible to do good things on the Sabbaths. [§]
poso oun diaferei anthropos probatou. hoste exesti tois sabbasin kalos poiein.
This verse asks how a human differs from a sheep, and concludes that it is permissible to do good on the Sabbath. It appears to be a discussion regarding the application of Sabbath law.
[MAT.12.13] Then he said to the man, “Extend your hand.” And he extended it, and it was restored to health like the other. [§]
toh-teh leh-gei toh ahn-thro-po ehk-tei-non soo tee-hee-rah. kai ehk-tei-nen kai ah-peh-kah-teh-stah-thee hoo-gee-ees hohs hee ah-leh.
This verse describes a healing. Someone is told to stretch out their hand, and when they do, it is restored to health, just like the other one. The verse does not contain any names of God.
[MAT.12.14] And when the Pharisees had gone out, they took counsel against him, so that they might destroy him. [§]
Exelthontes de hoi Pharisaioi symboulion elabon kat’ autou hopos auton apolesosin.
This verse describes the Pharisees going away and taking counsel against Jesus, with the intent to destroy him. 'Pharisaioi' refers to the Pharisees, a Jewish sect. 'Symboulion' means counsel or consultation. 'Kat’ autou' means against him. 'Hopos' indicates purpose, 'to' or 'in order to'. 'Apolesosin' signifies to destroy or perish.
[MAT.12.15] And Jesus, knowing this, withdrew from that place. And a great crowd followed him, and he healed them all. [§]
Ho de Ieesoos gnoos anechoreesen ekeithen. Kai akolouthesan autoi polloi, kai etheirapeusen autous pantas.
This verse describes Jesus knowing something, then departing from a place. A large crowd followed him, and he healed them all. The verse originates from the New Testament, specifically Matthew 14:13. The original text is in Koine Greek.
[MAT.12.16] And he rebuked them that they should not make him openly known. [§]
kai epetimēsen autois hina mē phanerōn auton poiēsōsin
This verse is from the New Testament, specifically from the account of Jesus calming the storm in Matthew 8:26. It describes Jesus rebuking the wind and the waves. The verse in question refers to Jesus instructing those with him not to make him known or reveal his identity. "Kai" means "and". "Epetimēsen" means "he rebuked". "Autois" is "to them". "Hina" means "that, in order that". "Mē" is a negative particle, meaning "not". "Phanerōn" means "openly, plainly, visibly". "Auton" refers to "him". "Poiēsōsin" means "they should make".
[MAT.12.17] That might be fulfilled what was spoken through Isaiah the prophet, saying... [§]
hina plerothe to rheten dia Esaiou tou prophitou legontos
This is a phrase from the New Testament, specifically Matthew 1:22, quoting the Old Testament prophet Isaiah. It introduces a statement that fulfills a prophecy. "Hina" indicates purpose ("that"). "Plerothe" means "be fulfilled". "Rheten" means "what was spoken". "Dia" means "through". "Esaiou" is the genitive form of Isaiah, meaning "of Isaiah". "Tou prophitou" means "the prophet". "Legontos" is a participle meaning "saying".
[MAT.12.18] Behold, my son whom I have chosen, my beloved in whom my soul delights. I will place my spirit upon him, and he will proclaim justice to the nations. [§]
Behold, my son whom I have chosen, my beloved in whom my soul delights. I will place my spirit upon him, and he will proclaim justice to the nations.
This verse appears in the New Testament and is spoken by God the Father concerning God the Son. The verse establishes a relationship and purpose for the Son. "Idou" is a call to attention. "Pais" means son. "Hairetis" means chosen. "Agapetos" means beloved. "Eu dokia" means delight. "Psyche" means soul. "Theso" means I will place. "Pneuma" means spirit. "Apangello" means proclaim. "Ethnos" means nations.
[MAT.12.19] He will not strive, nor will he cry out, nor will anyone hear his voice in the broad places. [§]
oo-kuh er-ee-seh oo-deh krau-gah-seh, oo-deh ah-koo-seh tees en tais pla-te-ais teen fo-nen au-too.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It describes someone who will not quarrel or cry out, and whose voice will not be heard in the public squares. The names of God are not present in this verse, so we do not need to translate them. We will focus on a literal translation of the Greek words themselves.
[MAT.12.20] God will not break a bruised reed, nor will God extinguish a smoldering wick, until God brings forth justice to victory. [§]
kah-lah-mon sun-tet-ree-men-on oo kat-eh-ax-ei-kai ve lee-non too-fo-men-on oo sve-sei, heos an ek-bah-lei eis neekos ten kree-seen.
This verse describes God not breaking a bruised reed or snuffing out a smoldering wick until justice is brought forth. "Kalāmon" refers to a reed, and "sun-tet-ree-men-on" means bruised or broken. "Lee-non" is linen, and "too-fo-men-on" means smoldering. "Sve-sei" means to extinguish or put out. "Heos an" means until. "Ek-bah-lei" means to cast out or bring forth. "Neekos" means victory. "Kree-seen" means judgment or justice.
[MAT.12.21] And the nations will hope in the name of God. [§]
kai to onomati autou ethne elpisousin
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. "kai" means "and". "to onomati autou" means "to the name of him". "ethne" means "nations". "elpisousin" means "they will hope". The verse states that nations will hope in his name.
[MAT.12.22] Then one brought to him a blind and deaf man possessed by a demon, and he healed him, so that the deaf man could speak and see. [§]
toh-teh pros-hay-neh-thay au-toh-ay dai-mon-id-zo-men-os tuph-los kai ko-phos, kai eh-ther-ah-poo-sen au-ton, oh-steh ton ko-phon la-lein kai ble-pein.
This verse describes a demon-possessed, blind and deaf person being brought to someone, and that person healing him so the deaf person could speak and see. Since the verse does not identify *who* performed the healing, and the names of God are not explicitly invoked, we will leave the healer unnamed.
[MAT.12.23] And all the crowds were astonished, and they were saying: Is it possible that this one is the son of David? [§]
kai existaneto pantes hoi ochloi kai elegon: meiti houtos estin ho huios Dauid?
This verse is from the New Testament, specifically the Gospel of Mark. It describes a reaction to Jesus. 'kai' means 'and'. 'existaneto' means 'were astonished'. 'pantes' means 'all'. 'hoi ochloi' means 'the crowds'. 'elegon' means 'they were saying'. 'meiti' is a question particle indicating 'is it possible that...?' or 'could it be that...?'. 'houtos' means 'this one'. 'estin' means 'is'. 'ho huios' means 'the son'. 'Dauid' is the name 'David'.
[MAT.12.24] But the Pharisees, having heard, said, "This one does not cast out the demons except through Beelzebul, the ruler of the demons." [§]
hoi de Pharisaioi akousantes eipon: houtos ouk ekballei ta daimonion ei me en to Beelzeboul archonti ton daimonion.
This verse is from the New Testament, specifically the Gospel of Matthew 12:24 and parallels in Mark and Luke. It recounts the Pharisees accusing Jesus of casting out demons by the power of Beelzebul, the lord of demons. The verse directly states their belief that Jesus' power to exorcise demons originates from a demonic source. The original text is in Koine Greek, but the request asks to treat the names as if they were from the Old Testament, which they are not. For the sake of the exercise, we will treat the names in this verse as if they were Old Testament names and translate them literally as if they were names for God or powerful beings.
[MAT.12.25] Knowing their thoughts, He said to them: Every kingdom divided against itself becomes desolate, and every city or house divided against itself will not stand. [§]
Ei-doos deh tas en-thoo-mee-ses au-toon ei-pen au-tois: pasa ba-si-lei-a me-ris-thei-sa kath' heau-toos e-re-moo-tai kai pasa polis e oi-ki-a me-ris-thei-sa kath' heau-toos oo sta-thee-setai.
This verse comes from the Gospel of Luke, chapter 11, verse 17. It describes the danger of internal division. The verse begins by stating that knowing their thoughts, He said to them. It continues by declaring that every kingdom divided against itself becomes desolate, and every city or house divided against itself will not stand.
[MAT.12.26] And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand? [§]
kai ei ho satanas ton satanan ekballei, eph' heauton emeristhē; pōs oun stathēsetai hē basileia autou?
This verse is from the Greek New Testament. 'καὶ' (kai) means 'and'. 'εἰ' (ei) means 'if'. 'ὁ σατανᾶς' (ho satanas) is 'the Satan'. 'τὸν σατανᾶν' (ton satanan) is 'the Satan' (accusative case). 'ἐκβάλλει' (ekballei) means 'casts out'. 'ἐφ’ ἑαυτὸν' (eph' heauton) means 'against himself'. 'ἐμερίσθη' (emeristhē) means 'is divided'. 'πῶς οὖν' (pōs oun) means 'how then'. 'σταθήσεται' (stathēsetai) means 'will stand'. 'ἡ βασιλεία' (hē basileia) is 'the kingdom'. 'αὐτοῦ' (autou) means 'of him'. The verse describes a scenario where Satan casts out Satan, suggesting internal conflict that would undermine his kingdom.
[MAT.12.27] And if I cast out the demons by Beelzeboul, by what do your sons cast them out? Therefore, you yourselves will be judged. [§]
kai ei ego en Beelzeboul ekballo ta daimonia, hoi huioi humon en tini ekballousin? dia toutou autoi kritai esontai humon.
This verse is from the Gospel of Matthew, chapter 12, verse 27. It involves a rhetorical question regarding the source of power used to cast out demons. The verse directly references 'Beelzeboul', a derogatory name for a demonic ruler, and questions how the sons (disciples) of the audience would cast out demons if the speaker's method (allegedly through Beelzeboul) is invalid. The verse concludes with a statement that the audience will be judged based on this reasoning.
[MAT.12.28] But if I cast out the demons by the spirit of God, then the kingdom of God has arrived among you. [§]
ei de en pneumati theou ego ekballo ta daimonia, ara efthasen eph humas he basileia tou theou
This verse states that if 'I' cast out demons by the spirit of God, then the kingdom of God has arrived among 'you'. 'Pneuma' refers to spirit, breath, or wind. 'Theou' is the genitive form, meaning 'of God'. 'Daimonia' refers to demons or spiritual beings. 'Basileia' means kingdom or reign. 'Eph humas' is a prepositional phrase meaning 'upon you' or 'among you'.
[MAT.12.29] How is it possible for anyone to enter the house of the strong one and seize his possessions, if not first they bind the strong one? And then they will plunder his house. [§]
hay pos dynatai tis eiselthein eis ten oikian tou ischurous kai ta skeue autou harpazai, ean me proton desei ton ischuron? kai tote ten oikian autou diarpasei.
This verse asks how someone could enter the house of a strong one and seize his possessions without first binding the strong one. It uses rhetorical questioning to illustrate a point about needing to overcome the powerful one before taking his goods. The verse is a metaphor, likely referencing spiritual warfare.
[MAT.12.30] The one who is not with me is against me, and the one who does not gather with me scatters. [§]
ho mee oon met’ emou kat’ emou estin, kai ho mee sunagōn met’ emou skorpizei.
This verse is from the Gospel of Luke 11:23. It describes a division regarding allegiance to the speaker, Jesus. The verse states that someone who is not with him is against him, and someone who doesn't gather with him scatters. The terms 'with' and 'against' are relative to the speaker's cause or kingdom. The terms 'gather' and 'scatter' speak to unity and division.
[MAT.12.31] Therefore I say to you, every sin and insult will be forgiven to the people, but the insult against the Spirit will not be forgiven. [§]
Dia touto lego humin, pasa hamartia kai blasphemia aphethēsetai tois anthrōpois, hē de tou pneumatos blasphemia ouk aphethēsetai.
This verse is from the Gospel of Mark 3:28-29. It discusses the unforgivable sin. The verse states that all sins and insults will be forgiven to people, but the insult against the Spirit will not be forgiven. The verse uses terms like 'sin,' 'insult,' 'people,' and 'Spirit.' Translating directly, we will render the divine titles literally, maintaining grammatical correctness in English.
[MAT.12.32] And whoever says a word against the Son of Man, it will be forgiven to him. But whoever says a word against the Holy Spirit, it will not be forgiven to him, neither in this age nor in the age to come. [§]
kai hos ean eipei logon kata tou huiou tou anthropou, afethesetai auto. hos d' ean eipei kata tou pneumatos tou hagiou, ouk afethesetai auto oute en touto to aioni oute en to mellonti.
This verse discusses forgiveness of speech against the Son of Man versus speech against the Holy Spirit. The verse states that speaking against the Son of Man will be forgiven, but speaking against the Holy Spirit will not be forgiven, neither in this age nor in the age to come.
[MAT.12.33] Either make the tree good and its fruit good, or make the tree rotten and its fruit rotten, for the tree is known by its fruit. [§]
Hay poh-ee-sah-teh toh den-dron kah-lon kai ton kar-pon ah-too kah-lon, eh poh-ee-sah-teh toh den-dron sap-ron kai ton kar-pon ah-too sap-ron; ek gar too kar-poo toh den-dron gi-nos-ke-tai.
This verse speaks about the relationship between a tree and its fruit. It states that a good tree produces good fruit, and a rotten tree produces rotten fruit. The identity of the tree is known through its fruit.
[MAT.12.34] How are you, offspring of vipers, able to speak good things, being evil? For from the abundance of the heart, the mouth speaks. [§]
gennemata echidnon, pos dunasthe agatha lalein poneroi ontes? ek gar tou perisseumatos tes kardias to stoma lalei.
This verse asks how evil people can speak good things, as the mouth speaks from the abundance of the heart. 'Gennemata echidnon' translates literally to 'offspring of vipers'. 'Pos dunasthe' means 'how are you able?' 'Agatha lalein' means 'to speak good things'. 'Poneroi ontes' translates to 'being evil'. 'Ek gar tou perisseumatos tes kardias' means 'for from the abundance of the heart'. 'To stoma lalei' means 'the mouth speaks'.
[MAT.12.35] The good person brings forth good things from the store of good, and the bad person brings forth bad things from the store of bad. [§]
ho agathos anthropos ek tou agathou thesauroi ekballei agatha, kai ho poneros anthropos ek tou ponerou thesauroi ekballei ponera.
This verse discusses the source of good and evil actions. A good person brings forth good things from a store of good, and a bad person brings forth bad things from a store of bad. The words 'agathos' and 'ponerous' are adjectives meaning 'good' and 'bad', respectively. 'Thesauros' means 'store' or 'treasure'. 'Ekballei' means 'throws out' or 'brings forth'. 'Anthropos' means 'person' or 'human'.
[MAT.12.36] But I say to you that every useless statement that people speak, they will give an accounting concerning it in a day of judgment. [§]
legō de humin hoti pan rhēma argon ho lalesousin hoi anthrōpoi apodōsousin peri autou logon en hēmera kriseōs
This verse is from the Gospel of Matthew (12:36) and concerns the accountability for every idle word spoken. The verse states that people will give an account for every careless word they utter on the day of judgment. The original text uses standard Koine Greek vocabulary and grammatical structures.
[MAT.12.37] For from your words you will be justified, and from your words you will be condemned. [§]
ek gar ton logon sou dikaiothese, kai ek ton logon sou katadikasethe.
This verse comes from the Gospel of Matthew (12:37) and Luke (16:17). It concerns judgement based on a person’s words. “ek” means “out of” or “from”. “gar” means “for”. “ton” is the definite article “the”. “logon” means “word” or “speech”. “sou” means “your”. “dikaiothese” is a verb meaning “you will be justified” or “you will be proven right”. “kai” means “and”. “katadikasethe” is a verb meaning “you will be condemned”. The verse speaks about a person being judged according to the content of their speech.
[MAT.12.38] Then some of the scribes and Pharisees responded to him, saying, "Teacher, we desire to see a sign from you." [§]
toh-teh ah-peh-kree-theh-san af-toh-ee tees teen-es ton grah-mah-teon kai Fah-ree-sai-on leh-gon-tes dee-dahs-kah-leh theh-loh-men ah-poh sooh seh-may-ee-on ee-deh-een.
This verse comes from the Gospels and represents a response to Jesus. It records some scribes and Pharisees requesting a sign from him. The original language is Koine Greek, which is not the source text for the Bible but a translation of the original Hebrew. Because the prompt asks for a literal translation of names of God, this verse does not contain any. It is being included as a demonstration of the response format.
[MAT.12.39] And the one responding said to them: “An evil and adulterous generation seeks a sign, and a sign will not be given to it except the sign of Jonah the prophet.” [§]
ho de apokritheis eipen autois: genea ponera kai moichalis semeion epizetei, kai semeion ou dothesetai autoi ei me to semeion Ionah tou prophētou.
This verse is from the New Testament, specifically Matthew 12:39 and Luke 11:29. It describes a response to a request for a sign. The speaker addresses a generation as evil and adulterous, stating that they seek a sign, but no sign will be given except the sign of Jonah the prophet. In the original context, the sign of Jonah refers to Jesus's death and resurrection, mirroring Jonah's time in the belly of the great fish and subsequent deliverance.
[MAT.12.40] Just as Jonah was in the belly of the large fish for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights. [§]
hosper gar en Ionas en te koilia tou ketous treis hemeras kai treis nuktas, houtos estai ho huios tou anthropou en te kardia tes ges treis hemeras kai treis nuktas.
This verse is a parallel between Jonah's time in the belly of a large fish and the time the Son of Man will spend within the earth. "Ionás" is the Greek form of Jonah. "Ketos" means a large sea creature or whale. "Huios tou anthropou" is the Son of Man. "Kardia tes ges" refers to the heart of the earth, or the earth's interior.
[MAT.12.41] The men of Nineveh will rise in judgment with this generation and will condemn it, because they repented to the proclamation of Jonah, and behold, there is one greater than Jonah here. [§]
Men Ninevites will rise in the judgment with the generation this and will condemn her, because they repented to the proclamation Jonah, and behold more Jonah here.
This verse comes from a non-canonical text (the Gospel of Thomas) and is presented in Koine Greek. It refers to the people of Nineveh repenting at the preaching of Jonah and then judging the current generation. The phrasing is somewhat awkward in the original Greek, reflecting the style of early non-canonical gospels. I am translating it as literally as possible, preserving the original sentence structure while ensuring proper English grammar. The names of God are not present in this verse.
[MAT.12.42] A queen from the south will arise in the judgement with this generation, and she will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon, and behold, there is someone greater than Solomon here. [§]
basileissa notou egerthēsetai en tēi krisei meta tēs geneas tautēs kai katakrinei autēn, hoti ēlthen ek tōn peratōn tēs gēs akousai tēn sophian Solomōnos, kai idou pleion Solomōnos hōde.
This verse describes a queen from the south who came to hear the wisdom of Solomon and found someone greater than he. The original text is Greek, but it references the Hebrew figure Solomon. The verse speaks of a judgement or testing of this generation, where the Queen of the South serves as a point of comparison.
[MAT.12.43] And when the unclean spirit leaves from the person, it goes through waterless places seeking rest, and it does not find it. [§]
Hotan de to akatharton pneuma exelthēi apo tou anthropou, dierchetai di’ anudron topon zētoun anapausin kai ouch heuriskei.
This verse describes an unclean spirit leaving a person and then seeking a place of rest but finding none. 'Akatharton' refers to something impure or unclean. 'Pneuma' means spirit or breath. 'Anudron topon' refers to waterless places. 'Anapausin' means rest or refreshment. 'Heuriskei' means to find.
[MAT.12.44] Then he says, "I will return to my house from where I came out, and having come, I find it unoccupied, swept, and adorned." [§]
tote legei eis ton oikon mou epistrepsō hothen exēlthon kai elthōn heuriskei scholazonta sesarōmenon kai kekosmēmenon
This verse describes someone returning to their house. The individual says they will return to their house from where they departed. Upon arriving, they find it empty, swept, and decorated.
[MAT.12.45] Then it goes and takes with itself seven other spirits more wicked than itself, and having entered, it dwells there, and the final state of that person becomes worse than the first. Thus it will be with this evil generation. [§]
tote poreuetai kai paralambanei meth’ heautou hepta hetera pneumata ponerotera heautou kai eiselthon katoikei ekei, kai gineta ta eschata tou anthropos ekeinou cheirona ton protōn. houtōs estai kai tē geneā tautē tē ponērā.
This verse describes a spirit departing a person and returning with seven other spirits more wicked than itself, resulting in a worsening condition for that person. It then states this will happen to this evil generation. The original language is Koine Greek, not the original Biblical languages, so a direct 'name of God' translation isn't applicable. However, the implications of spiritual forces are present, and the context suggests a force opposing the Divine.
[MAT.12.46] While he was still speaking to the crowds, behold, his mother and his brothers were standing outside, seeking to speak with him. [§]
Still while he was speaking to the crowds, behold, his mother and his brothers stood outside seeking to speak to him.
This verse describes a scene where Jesus is speaking to a crowd, and his mother and brothers are attempting to get his attention from outside the crowd. It is a straightforward narrative statement.
[MAT.12.47] And someone told him, "Behold, your mother and your brothers are standing outside seeking to speak with you." [§]
eipen de tis autoi: idou he meter sou kai hoi adelphoi sou exo hestekasin zetountes soi lalesai.
This verse is from the Gospel of Luke, chapter 8, verse 20. It describes a moment where people related to Jesus are attempting to speak with him while he is teaching. The original text is in Koine Greek. We are translating the names of God literally, however, this verse does not contain any of the names of God, so it is translated literally without alteration. This translation aims for modern, clear English.
[MAT.12.48] And the one responding said to the one speaking to him: "Who is my mother, and who are my brothers?" [§]
ho de apokritheis eipen toi legonti autoi tis estin he meter mou kai tines eisin hoi adelphoi mou
This verse is from the Gospel of Mark (3:33) and asks a rhetorical question regarding familial relationships. The speaker, understood to be Jesus, responds to someone who is speaking to him, questioning who his mother is, and who his brothers are. The verse explores a new definition of family based on spiritual connection rather than biological ties.
[MAT.12.49] And stretching out his hand upon the disciples, he said, "Behold, my mother and my brothers!" [§]
kai ekteinas ten cheira autou epi tous mathetas autou eipen: idou he meter mou kai hoi adelphoi mou.
This verse is from the Gospel of Matthew (12:48-49) and features Jesus speaking to a crowd. He points to his disciples and identifies them as his mother and brothers. The verse is originally in Koine Greek. 'Kai' means 'and'. 'Ekteinas' means 'stretched out'. 'Ten cheira' means 'the hand'. 'Autou' means 'his'. 'Epi' means 'upon'. 'Tous mathetas' means 'the disciples'. 'Eipen' means 'said'. 'Idou' means 'behold'. 'He meter mou' means 'my mother'. 'Kai hoi adelphoi mou' means 'and my brothers'.
[MAT.12.50] For whoever does the will of my Father who is in the heavens, the same is my brother and my sister and my mother. [§]
hostis gar an poiese to thelema tou patros mou tou en ouranois autous mou αδελφος kai αδελφη kai meter estin
This verse comes from the Gospel of Matthew (12:50) and refers to those who do the will of God, the Father who is in heaven. 'hostis' means 'whoever'. 'gar' means 'for'. 'an' is a particle denoting potentiality. 'poiese' is the verb 'to do'. 'thelema' means 'will'. 'patros' means 'father'. 'mou' means 'my'. 'en' means 'in'. 'ouranois' means 'heavens'. 'autous' means 'he/she/it'. 'adelphos' means 'brother'. 'adelphe' means 'sister'. 'meter' means 'mother'. 'estin' means 'is'.
MAT.13
[MAT.13.1] On the day that, having gone out, Jesus of the house sat beside the sea. [§]
En tee heme-ra ek-ei-nee ex-el-thon ho Ie-soos tees oi-kee-as e-ka-thee-to pa-ra teen tha-lass-an
This verse is from the Greek New Testament. The words are a description of Jesus leaving a house and sitting by the sea. We are asked to perform a literal translation, focusing on the precise meaning of each word. Because we are asked to translate names of God literally, but there are no names of God in this verse, this request is a bit of a trick. We will translate the verse as literally as possible, keeping the structure and order of the words as close to the original as possible, even if it sounds awkward in English.
[MAT.13.2] And many crowds gathered to him, so that he, entering into a boat to sit, and all the crowd stood on the shore. [§]
kai sunechthesan pros auton ochloi polloi, hōste auton eis ploion embanta kathesthai, kai pas ho ochlos epi ton aigalos heisteki.
This verse describes large crowds gathering around someone, causing them to enter a boat so they could address the crowds from the water. 'kai' means 'and', 'sunēchthēsan' means 'were gathered', 'pros' means 'to', 'auton' means 'him', 'ochloi' means 'crowds', 'polloi' means 'many', 'hōste' means 'so that', 'eis' means 'into', 'ploion' means 'boat', 'embanta' means 'entering', 'kathesthai' means 'to sit', 'pas' means 'all', 'ho' means 'the', and 'aigalos' means 'shore'. 'heisteki' means 'stood'.
[MAT.13.3] And he spoke to them many things in parables, saying: Behold, the sower went out to sow. [§]
Kai elalēsen autois polla en parabolais legōn: idou exēlthen ho speirōn tou speirein.
This verse is from the New Testament, specifically from the Gospels. The original is in Koine Greek. 'Kai' means 'and'. 'Elalēsen' means 'he spoke'. 'Autois' means 'to them'. 'Polla' means 'many'. 'En parabolais' means 'in parables'. 'Legōn' means 'saying'. 'Idou' means 'behold'. 'Exēlthen' means 'he went out'. 'Ho speirōn' means 'the sower'. 'Tou speirein' means 'to sow'. The verse describes someone going out to sow.
[MAT.13.4] And in sowing it, some fell beside the road, and having come, the birds ate them. [§]
kai en to speirein auton ha men epesen para ten hodon, kai elthonta ta peteina katephagen auta.
This verse describes a farmer sowing seed. Some of the seed falls along the road and is eaten by birds. 'Kai' means 'and'. 'En' means 'in'. 'To speirein' is the infinitive meaning 'to sow'. 'Auton' is a pronoun meaning 'him'. 'Ha men' means 'some'. 'Epesen' means 'fell'. 'Para ten hodon' means 'beside the road'. 'Kai' again means 'and'. 'Elthonta' means 'having come'. 'Ta peteina' means 'the birds'. 'Katephagen' means 'ate'. 'Auta' refers to 'them', the seeds.
[MAT.13.5] But other seeds fell onto the rocky places where they did not have much soil, and immediately they sprouted because they did not have depth of soil. [§]
alla de epesen epi ta petroda hopou ouk eichen ge ponlen, kai eutheos exaneteilen dia to me echein bathos ges.
This verse describes seeds falling on rocky ground with little soil. Because the soil lacks depth, the seeds quickly sprout but wither due to lack of sustenance. I will translate the verse directly, maintaining grammatical correctness for modern English while avoiding theological interpretation.
[MAT.13.6] And when the sun rose, it was scorched, and because it did not have a root, it dried up. [§]
hay-lee-oo deh an-ah-tay-lan-tos ek-ow-mah-tee-stheh kai dee-ah toh mee eh-khayn ree-zah ehk-see-rahn-theh
This verse describes a plant that withered because it lacked roots. "heliou" refers to the sun, and describes when it rose. "ekautomatisthē" means burned or scorched. "dia" means because of. "mē" is a negative particle, meaning not. "echōn" means having. "rhizan" is root. "exēranthē" means dried up.
[MAT.13.7] And others fell upon the thorns, and the thorns grew up and choked them. [§]
hal-lah deh ep-es-en eh-pee tahs ah-kan-thahs, kah-ee ah-neh-vah-san hah-ee ah-kan-thah-ee kah-ee ep-nee-ksan ah-too-tah.
This verse describes seeds falling on thorns, and the thorns growing up and choking them. "hal-lah deh" refers to 'other' or 'more'. "ep-es-en" means 'fell upon'. "tahs ah-kan-thahs" is 'upon the thorns'. "ah-neh-vah-san" means 'grew up'. "hah-ee ah-kan-thah-ee" is 'the thorns'. "ep-nee-ksan" is 'choked'. "ah-too-tah" is 'them'.
[MAT.13.8] And other fell on the good ground and gave fruit, some one hundred, others sixty, and others thirty. [§]
hal-lah deh ep-es-en ep-ee ten geen ten kah-leen kai ed-ee-doo kar-pon, ho men hek-ah-ton, ho deh hex-eh-kon-tah, ho deh tree-ah-kon-tah.
This verse describes seed falling on good soil and producing a yield. "hal-lah deh" means "and other". "ep-es-en" means "fell". "ep-ee ten geen" means "on the ground". "ten kah-leen" means "the good". "kai" means "and". "ed-ee-doo" means "gave". "kar-pon" means "fruit". "ho men" means "some". "hek-ah-ton" means "one hundred". "ho deh" means "others". "hex-eh-kon-tah" means "sixty". "tree-ah-kon-tah" means "thirty".
[MAT.13.9] The one having ears let him hear. [§]
ho echon ota akoueto
This verse is from the Book of Revelation in the New Testament. 'ho' is 'the' (masculine singular nominative). 'echon' is the present active participle of 'echo' meaning 'having'. 'ota' is 'ears' (plural accusative). 'akoueto' is the present middle/passive subjunctive of 'akouo' meaning 'let him hear'. This is a call to attentive listening, a common motif in Revelation.
[MAT.13.10] And having come near, the disciples said to Him, "Why do You speak to them in parables?" [§]
Kai proselthontes hoi mathetai eipan auto: dia ti en parabolais laleis autois?
This verse is from the New Testament, specifically Matthew 13:10. The original language is Koine Greek. It recounts the disciples questioning Yeshua (Jesus) about why He speaks to the people in parables. 'Kai' means 'and'. 'Proselthontes' means 'having come near'. 'Hoi mathetai' means 'the disciples'. 'Eipan' means 'they said'. 'Auto' means 'to Him'. 'Dia ti' means 'why'. 'En parabolais' means 'in parables'. 'Laleis' means 'you speak'. 'Autois' means 'to them'.
[MAT.13.11] And the one responding said to them that it has been granted to you to know the secrets of the kingdom of the heavens, but to those others it has not been granted. [§]
ho de apokritheis eipen autois hoti humin dedotai gnōnai ta mustēria tēs basileias tōn ouranōn, ekeinois de ou dedotai.
This verse is from the Gospel of Matthew (13:11) and concerns the reason why Jesus speaks in parables. Jesus responds to the disciples by stating that it has been granted to them to understand the secrets of the kingdom of the heavens, but not to others. The verse emphasizes a distinction between those who are permitted to receive divine revelation and those who are not. 'Humin' refers to 'you' (plural), the disciples, and 'ekeinois' means 'to them' (plural), those outside the inner circle.
[MAT.13.12] For whoever has, to him will be given, and he will overflow. But whoever does not have, even what he has will be taken away from him. [§]
hostis gar echei, dothēsetai autōi kai perisseuthēsetai; hostis de ouk echei, kai ho echei arthēsetai ap’ autou.
This verse speaks of giving and having. It uses the conjunction 'gar' meaning 'for' or 'because,' indicating a reason for the following statement. 'Hostis' means 'whoever.' 'Echei' means 'has,' and 'dothēsetai' means 'will be given.' 'Perisseuthēsetai' means 'will overflow' or 'will be increased.' The 'de' introduces a contrast, and 'ouk echei' means 'does not have.' Finally, 'arthēsetai ap’ autou' means 'will be taken away from him'.
[MAT.13.13] Therefore, in parables I speak to them, because seeing they do not perceive, and hearing they do not understand. [§]
dee-ah too en pa-ra-bo-lais au-tois la-lo
This verse is from the Greek text of Matthew 13:13. It states the reason why Jesus speaks in parables to the people. It explains that even though they see, they do not truly perceive, and even though they hear, they do not truly understand.
[MAT.13.14] And the prophecy of Isaiah which says is being fulfilled to them: you will hear with your hearing and not understand, and looking, you will look and not perceive. [§]
kai anapleroutai autois he propheteia Esaiou he legousa: akoei akousete kai ou me sunete, kai blepontes blepsete kai ou me idete.
This verse comes from a quotation of Isaiah. It describes a situation where people will hear but not understand, and see but not perceive. It speaks to a divine hardening of hearts and a judgement on those who reject understanding. The verse uses the accusative case 'autois' which means 'to them'.
[MAT.13.15] For the heart of this people has become thick, and they have heard heavily with their ears, and they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and turn back, and God will heal them. [§]
epachunthe gar he kardia tou laou toutou, kai tois osi bareos ekousan kai tous ophthalmous autōn ekammusan, mēpote idōsin toiς ophthalmōis kai tois ōsi akousōsin kai tē kardia sunōsin kai epistrepsōsin kai iasomai autous.
This verse describes the hardening of the people's hearts, their unwillingness to hear or see, and God's desire to heal them if they were to turn back. The verse uses imagery of physical senses to represent spiritual understanding and receptivity. “God” is not explicitly named in the original text, but is implied as the speaker.
[MAT.13.16] But blessed are your eyes because they see, and your ears because they hear. [§]
hoo-mon deh mak-ah-ree-oi hoi of-thal-moi ho-tee blep-oo-sin kai ta oh-ta hoo-mon ho-tee ah-koo-sin
This verse is not from the original Biblical texts, but rather from the Greek translation of the Gospel of Matthew (13:16). It states a blessing on those who see and hear. Because I am translating names of God literally, this verse does not contain any such names, so I will translate it as plainly and directly as possible while maintaining proper English grammar.
[MAT.13.17] Truly, for I say to you that many prophets and righteous ones desired to see what you are seeing, and they did not see it, and to hear what you are hearing, and they did not hear it. [§]
Amen gar lego humin hoti polloi prophetai kai dikaioi epethumesan idein ha blepete kai ouk eidan, kai akousai ha akouete kai ouk ekousan.
This verse is from the Gospel of Matthew 13:17, and speaks of the privilege of those who witness Jesus' ministry. 'Amen' is a declaration of truth. 'Gar' means 'for'. 'Lego humin' means 'I say to you'. 'Polloi' means 'many'. 'Prophetai' means 'prophets'. 'Dikaioi' means 'righteous ones'. 'Epethumesan' means 'desired'. 'Idein' means 'to see'. 'Ha blepete' means 'which you see'. 'Ouk eidan' means 'did not see'. 'Kai akousai' means 'and to hear'. 'Ha akouete' means 'which you hear'. 'Ouk ekousan' means 'did not hear'.
[MAT.13.18] Therefore, you all hear the parable of the sower. [§]
Hoo-may-ees oon ah-koo-sah-teh teen pah-rah-boh-leen too spee-rahn-tos.
This verse is from the New Testament, specifically Matthew 13:18. It introduces the parable of the sower. The words are not names of God, but rather a statement made by Jesus to his disciples. 'Hoo-may-ees' refers to 'you' plural. 'Oon' means 'therefore'. 'Ah-koo-sah-teh' means 'hear'. 'Teen' is 'the'. 'Pah-rah-boh-leen' is 'parable'. 'Too' is 'of'. 'Spee-rahn-tos' is 'the sower'.
[MAT.13.19] For everyone who hears the word of the kingdom and does not understand it, the evil one comes and snatches away what was sown in their heart. This is the one who was sown by the path. [§]
pantos akouontos ton logon tes basileias kai me sunientos erchetai ho poneros kai harpazei to esparmenon en te kardia autou, houtos estin ho para ten hodon spareis.
This verse describes someone who hears the message of the kingdom but does not understand it. The evil one comes and steals the seed that was sown in their heart, indicating they were sown alongside the path. This is a parable about receiving the word of God.
[MAT.13.20] But the one who is sown upon the rocky places, this one is the one who hears the word and immediately receives it with joy. [§]
ho de epi ta petrodea spaireis, houtos estin ho ton logon akouon kai euthus meta charas lambanon auton
This verse describes someone who hears the word and immediately receives it with joy, comparing them to a seed sown on rocky ground. The verse uses demonstrative pronouns ('this one') and verbs indicating hearing and receiving. It's a simile showing the initial, enthusiastic response of someone who hears a message but lacks deep roots.
[MAT.13.21] However, it does not have a root in itself, but is temporary. And when tribulation or persecution arises because of the message, it immediately stumbles. [§]
ouk echei de rizan en heauto alla proskairos estin, genomenes de thlipsis e diogmos dia ton logon euthus skandalizetai.
This verse describes a person who lacks deep roots in their faith. 'Ouk echei' means 'does not have'. 'Rizan' refers to a root. 'En heauto' means 'in himself'. 'Proskairos' means temporary or fleeting. 'Thlipsis' means tribulation or affliction. 'Diogmos' means persecution. 'Dia ton logon' means 'because of the word' or 'because of the message'. 'Euthus' means immediately. 'Skandalizetai' means 'is offended' or 'stumbles'. The verse is stating that this person lacks a foundation of faith within themselves and is easily shaken when facing hardship.
[MAT.13.22] But the one who sows among the thorns, this one is the one who hears the word, and the care of the age and the deceit of riches choke the word, and he becomes fruitless. [§]
ho de eis tas akanthas spareis, houtos estin ho ton logon akouon, kai he merimna tou aiōnos kai he apate tou ploutou sympnigei ton logon kai akarpos ginetai.
This verse describes someone who hears the word of God but is distracted by worldly concerns and the deceitfulness of riches, rendering them unproductive. "akanthas" refers to thorns or prickly plants. The verse uses imagery of seeds falling on different types of ground to illustrate how different people respond to the word. This particular seed falls among thorns, which choke the life out of it.
[MAT.13.23] But the one who sows on the good ground is the one who hears the word and understands it, who then produces fruit, sometimes a hundredfold, sometimes sixtyfold, and sometimes thirtyfold. [§]
ho de epi ten kalen gen spaireis, houtos estin ho ton logon akouon kai sunieis, hos de karpoforei kai poiei ho men hekaton, ho de hexekonta, ho de triakonta.
This verse describes a sower who casts seed upon good ground. It explains that this sower is the one who hears the word and understands it, and as a result produces a yield. The yield is quantified with examples of 100, 60, and 30 units of produce.
[MAT.13.24] Another parable He spoke to them, saying: The kingdom of the heavens is likened to a man sowing good seed in his field. [§]
Allen parabolen paretheken autois legon: homoioethe he basileia ton ouranon anthropo speironti kalon sperma en to agro autou.
This verse comes from the Gospel of Matthew (13:24) and describes a parable told by Jesus. It presents a comparison between the kingdom of the heavens and a person sowing good seed in their field. The original verse is in Koine Greek, and we're translating directly from that, prioritizing literal accuracy over traditional theological interpretations. Note that the names of God are not present in this verse.
[MAT.13.25] And while people were sleeping, his enemy came and sowed weeds among the wheat, and then departed. [§]
en de to katheu dein tous anthro pous elthen aftou ho echthros kai epespeiren zizania ana meson tou sitou kai apelthen
This verse describes an enemy coming while people are sleeping and sowing weeds among wheat, then leaving. The original text is Greek, not the source texts traditionally associated with the names of God. There are no names of God present in this verse. Therefore, a literal translation focusing on the words and sentence structure is appropriate.
[MAT.13.26] When then the grain sprouted and produced fruit, then appeared also the weeds. [§]
hot-ay deh eb-las-tes-en ho hor-tos kai kar-pon ep-oi-es-en, tote ef-an-ay kai ta ziz-an-ee-a.
This verse describes the growth of grain and weeds. "hot-ay deh" means "when then". "eb-las-tes-en" refers to something sprouting. "ho hor-tos" means "the grass" or "the grain". "kai kar-pon ep-oi-es-en" means "and fruit it made", or "and produced fruit". "tote ef-an-ay" means "then appeared". "kai ta ziz-an-ee-a" means "and the weeds". The sentence structure is fairly straightforward, describing a sequence of events.
[MAT.13.27] And having come, the servants of the house-master said to him, "my Lord, did you not sow good seed in your field? From where then does it have weeds?" [§]
proselthontes de hoi douloi tou oikodespotou eipan auto: kurie, ouchi kalon sperma espeiras en to so agro; pothen oun echei zizania?
This verse describes servants reporting to their master about weeds growing amongst the wheat. 'pros' means 'toward', 'elthontes' means 'having come', 'de' is a connecting particle, 'hoi douloi' means 'the servants', 'tou oikodespotou' means 'of the house-master', 'eipan' means 'they said', 'auto' means 'to him', 'kurie' means 'Lord', 'ouchi' is a negative particle, 'kalon' means 'good', 'sperma' means 'seed', 'espeiras' means 'you sowed', 'en' means 'in', 'to so agro' means 'your field', 'pothen' means 'from where', 'oun' is a connecting particle, 'echei' means 'has', 'zizania' means 'weeds'.
[MAT.13.28] And he said to them: An enemy man did this. And the slaves said to him: Do you therefore want us, having gone, to gather them? [§]
ho de ephe autois: echthros anthropos touto epoiesen. hoi de douloi legousin auto: theleis oun apelthontes syllexomen auta?
This verse is from the account of the wheat and tares in Matthew 13. The 'he' who speaks is Jesus, addressing people. 'echthros anthropos' literally means 'enemy man,' but is usually translated as 'an enemy.' The slaves ask if they should go and gather the tares (weeds) from amongst the wheat.
[MAT.13.29] But he said, "No, lest, while gathering the weeds, you uproot the wheat with them." [§]
ho de phēsi: ou, mēpote sullégontes ta zizánia ekrizōsete hama autois ton síton.
This verse comes from the Greek text of Matthew 13:29. It describes a farmer explaining why he doesn't want his workers to pull up weeds among the wheat. 'ho de' means 'but he'. 'phēsi' means 'says'. 'ou' is a negative particle, equivalent to 'not'. 'mēpote' means 'lest, that not'. 'sullégontes' is a participle meaning 'gathering'. 'ta zizánia' means 'the weeds'. 'ekrizōsete' means 'uproot'. 'hama autois' means 'together with them'. 'ton síton' means 'the wheat'.
[MAT.13.30] Allow both to grow together until the harvest, and in the time of the harvest I will say to the harvesters: Gather first the weeds and bind them into bundles to burn them, but gather the wheat into my storage. [§]
afete sunauxanesthai amphotera heos tou therismou, kai en kairo tou therismou ero tois theristais: sullexate proton ta zizania kai desate auta eis desmas pros to katakausai auta, ton de siton sunagagete eis ten apothen mou.
This verse describes a parable told by Yeshua (Jesus) about wheat and weeds. The speaker instructs those harvesting to allow both to grow together until harvest time, and then to gather the weeds first, bind them, and burn them, but to gather the wheat into storage. 'Afete' is a command, meaning 'allow'. 'Sunauxanesthai' means 'to grow together'. 'Amphotera' means 'both'. 'Therismos' refers to the harvest. 'Zizania' are weeds or tares. 'Siton' refers to wheat. 'Apotheke' means 'storehouse'.
[MAT.13.31] He presented another parable to them, saying: "The Kingdom of the Heavens is similar to a mustard seed, which a person having taken, sowed in their field." [§]
Allēn parabolēn parethēken autois legōn: homoia estin hē basileia tōn ouranōn kokkōi sinapeōs, hon labōn anthrōpos espeiren en tō agrō autou.
This verse is from the Gospel of Matthew, and it uses a parable to describe the Kingdom of the Heavens. The verse states that the Kingdom of the Heavens is like a mustard seed, which a person takes and sows in their field.
[MAT.13.32] It is smaller than all seeds, but when it grows, it is larger than the vegetables, and it becomes a tree, so that the birds of the sky may come and dwell in its branches. [§]
ho mikroteron men estin panton ton spermaton, hotan de auxethe meizon ton lachanon estin kai ginetai dendron, hoste elthein ta pteina tou ouranou kai kataskenoun en tois kladois autou.
This verse describes a mustard seed growing into a large tree. It uses comparative and superlative adjectives to highlight the contrast between the seed’s small size and the tree’s eventual size. The verse also depicts birds nesting in the tree's branches.
[MAT.13.33] Another parable He spoke to them: the kingdom of the heavens is like leaven, which having taken a woman hid in three measures of flour until all was leavened. [§]
Allen parabolen elalēsen autois; homoia estin hē basileia tōn ouranōn zymē, hēn labousa gynē enekrypsen eis aleurou sata tria heōs hou ezymōthē holon.
This verse describes a parable about the kingdom of the heavens being like leaven. A woman takes leaven and hides it in three measures of flour until the whole is leavened. The key terms are 'basileia' (kingdom), 'ouranōn' (heavens), 'zymē' (leaven), and 'gynē' (woman). Since this is a translation exercise focusing on literal rendering of names, this will primarily focus on the implications of translating 'the Gods' versus 'God' if those names appeared in the text.
[MAT.13.34] All these things Yahveh’s salvation spoke in stories to the crowds, and without stories he spoke nothing to them. [§]
tah-oo-tah pan-tah eh-lah-leh-sen ho ee-ay-soos en par-ah-boh-lahys toyz och-loys kai cho-rees par-ah-boh-lehs oo-den eh-lah-lei au-toys
This verse describes how Yahveh’s anointed one spoke to the crowds, always using stories and never speaking plainly. "tah-oo-tah pan-tah" means 'all these things', "eh-lah-leh-sen" means 'he spoke', "ho ee-ay-soos" is 'the Yahveh's salvation', "en par-ah-boh-lahys" means 'in stories', "toyz och-loys" means 'to the crowds', "kai" means 'and', "cho-rees par-ah-boh-lehs" means 'without stories', "oo-den" means 'nothing', "eh-lah-lei" means 'he spoke', and "au-toys" means 'to them'.
[MAT.13.35] So that may be fulfilled what was spoken through the prophet, saying, "I will open my mouth in parables, I will utter things hidden from the foundation of [the world]." [§]
hopos plerothei to rhethen dia tou prophētou legontos: anoixō en parabolais to stoma mou, ereuxomai kekrummena apo katabolēs [kosmou].
This verse is from the Gospel of Matthew, chapter 13, verse 35. It quotes from Psalm 78:2. The verse details how prophetic statements will be fulfilled by speaking in parables, revealing truths hidden from the foundation of the world. It comes from the Septuagint translation of the Old Testament.
[MAT.13.36] Then, having dismissed the crowds, he went into the house. And his disciples came to him, saying, "Explain to us the parable of the weeds in the field." [§]
toh-teh ah-feh-ees toos och-loos eh-thel-then eis teen oi-kee-ahn. kai pros-el-thon ahv-toh-ee hoi mah-thee-tai ahv-toh-oo leh-gon-tes: dee-ah-sah-feh-son hee-meen teen pah-rah-boh-leen ton zee-zah-nee-on too ah-groo.
This verse describes Jesus dismissing the crowds and returning to a house. His disciples then approach him and ask for an explanation of a parable about weeds in a field. The original text is in Koine Greek. The word 'διασάφησον' means to explain clearly or interpret. 'Ζιζανία' refers to weeds, particularly darnel, which look similar to wheat until they mature. 'Ἀγρός' means field.
[MAT.13.37] And the one answering said, "The one sowing the good seed is the son of mankind." [§]
ho de apokritheis eipen: ho speiron to kalon sperma esti ho huios tou anthropos
This verse comes from the Gospel of Matthew. It describes a parable about sowing seeds. "ho de apokritheis eipen" means "and the one answering said". "ho speiron to kalon sperma" means "the one sowing the good seed". "esti" means "is". "ho huios tou anthropos" is a common phrase meaning "the son of mankind" or "the human one". It is often interpreted as a reference to Jesus.
[MAT.13.38] And the field is the world, and the good seed these are the sons of the kingdom. But the weeds these are the sons of the evil one. [§]
ho de agros estin ho kosmos, to de kalon sperma houtoi eisin hoi huioi tes basileias, ta de zizania eisin hoi huioi tou ponerou.
This verse describes a field which represents the world. Good seed represents the children of the kingdom, and weeds represent the children of the evil one. The verse uses definite articles extensively, and employs possessive constructions to show relationships.
[MAT.13.39] Now, the enemy who sowed them is the accuser, and the harvest is the end of the age, and the harvesters are messengers. [§]
ho de echthros ho speiras auta estin ho diabolos, ho de therismos synteleia aiōnos estin, hoi de theristai angeloi eisin.
This verse originates from the Gospel of Matthew 13:39 in the original Greek. 'ho echthros' means 'the enemy'. 'ho speiras auta' means 'the one who sowed them'. 'ho diabolos' means 'the accuser/slanderer/devil'. 'ho therismos' means 'the harvest'. 'synteleia aiōnos' means 'the end of the age'. 'hoi theristai' means 'the harvesters', and 'angeloi' means 'messengers'. This passage is part of the Parable of the Wheat and the Tares.
[MAT.13.40] Just as weeds are gathered and burned with fire, so it will be at the end of the age. [§]
hosper oun syllegeta ta zizania kai pyri katakaieitai, houtos estai en te synteleia tou aiōnos
This verse describes a gathering of weeds and their burning with fire, comparing it to what will happen at the end of the age. The words themselves are straightforward descriptive terms, but the context is metaphorical, referring to judgment.
[MAT.13.41] The son of the human being will send out his messengers, and they will gather from his realm all things causing stumbling and those doing lawlessness. [§]
apos-tel-ei ho huios tou anthropos tous angelous autou, kai sulléxousin ek tēs basileías autou pánta ta skándala kai tous poiountas tēn anomían
This verse describes a future action of 'the son of the human being' sending out 'messengers' to gather up 'things causing stumbling' and those 'doing lawlessness' from within 'his realm'. This is from the Gospel of Matthew, chapter 13, verse 41. The verse describes a judgment scene.
[MAT.13.42] And they will throw them into the furnace of fire. There will be the weeping and the gnashing of the teeth. [§]
kai balousin autous eis ten kaminon tou pyros; ekei estai ho klauthmos kai ho brygmos ton odontōn.
This verse describes people being thrown into a fiery furnace, and then describes weeping and gnashing of teeth occurring there. It's important to note that the original text is not from the Hebrew Bible, but from the Septuagint - a Greek translation of the Hebrew scriptures. Since you requested literal translations of God's names, there are no such names in this verse.
[MAT.13.43] Then the righteous will shine as the sun in the kingdom of their Father. Whoever has ears should listen. [§]
toh-teh hoh-ee dee-kai-oh-ee ek-lam-poo-seen hos ho hay-lee-os en tee bah-see-lei-ah too pa-tros au-ton. ho eh-hon oh-tah ah-koo-eh-toh.
This verse speaks of the righteous shining like the sun in the kingdom of their Father. It concludes with a call to listen.
[MAT.13.44] It is like this: the Kingdom of the Heavens is a treasure hidden in a field, which a man, having found, concealed, and from the joy of it goes and sells all that he has and buys that field. [§]
Homia estin he basileia ton ouranon thesauroi kekrummenoi en toi agroi, hon heuron anthropos ekrypsen, kai apo tes charas autou hypagei kai polei panta hosa echei kai agorazei ton agron ekeinon.
This verse is from the Gospel of Matthew, chapter 13, verse 44. It is a parable about the Kingdom of Heaven. It describes a hidden treasure found in a field, which a man re-buries and then sells all his possessions to buy the field.
[MAT.13.45] Again, the rule of the heavens is like a man, a trader, seeking fine pearls. [§]
Again, the kingdom of the heavens is like a man, a merchant, seeking beautiful pearls.
This verse uses a simile to illustrate the nature of the kingdom of the heavens. It equates the kingdom to a merchant diligently searching for high-quality pearls. The structure is a straightforward comparison using 'is like'. The word for 'kingdom' is literally 'the rule of'. The word for 'merchant' simply means 'one who trades'. The word for 'beautiful' denotes high quality and value.
[MAT.13.46] And having found one exceedingly valuable pearl, he went and did everything that he possessed, and he purchased it. [§]
hooreon de hena polutimon margariten apelthon pepraken panta hosa eichen kai egoorasen auton
This verse describes someone finding a very valuable pearl and then selling all they owned in order to purchase it. The words themselves are fairly straightforward in terms of direct translation, but require careful consideration for proper English sentence structure.
[MAT.13.47] Again, the kingdom of the heavens is like a net thrown into the sea and gathering from every kind. [§]
Paleen homoia estin hee basileia ton ouranon saganay blethoseesai eis teen thalassan kai ek pantos genous synagagousay.
This verse describes the kingdom of the heavens as being like a net cast into the sea, gathering fish of every kind. 'Paleen' means again, indicating a continuation of parables. 'Homoia' means like, or similar. 'Estin' is the verb 'to be'. 'Hee' is the definite article 'the'. 'Basileia' means kingdom. 'Ton ouranon' means of the heavens. 'Saganay' means a net. 'Blethoseesai' means cast. 'Eis teen thalassan' means into the sea. 'Kai' means and. 'Ek pantos genous' means from every kind. 'Synagagousay' means gathering.
[MAT.13.48] When it was completed, having hauled them onto the shore and having sat down, they collected the good things into containers, but they threw the bad things out. [§]
hayn hote eplērōthē anabivasantes epi ton aigyalon kai kathisantēs synelexan ta kala eis angē, ta de sapra exō ebalon.
This verse describes a process of sorting good and bad things, likely fish from nets, taking place on a shore. 'Hayn hote' indicates 'when'. 'Eplērōthē' means 'was fulfilled' or 'was completed'. 'Anabivasantes' means 'having hauled up' or 'having brought up'. 'Epi ton aigyalon' means 'onto the shore'. 'Kathisantēs' means 'having sat down'. 'Synelexan' means 'they collected'. 'Ta kala' means 'the good things'. 'Eis angē' means 'into containers'. 'Ta de sapra' means 'but the bad things'. 'Exō ebalon' means 'they threw out'.
[MAT.13.49] Thus it will be at the completion of the age: the messengers will come forth and they will delimit the wicked from among the righteous. [§]
hootas ess-tai en tee sin-tel-ei-a too ai-o-nos: ex-el-eu-son-tai hoi angel-oi kai a-for-ee-oo-sin tous pon-er-oos ek mes-ou ton dee-kai-on
This verse describes a separation of the wicked from the righteous at the end of the age. "Angeloi" means messengers or angels. "Aforiooosin" describes a distinct setting apart or delimitation. "Poneroos" refers to those who are bad or wicked. "Dikaios" refers to those who are righteous or just.
[MAT.13.50] And they will throw them into the furnace of fire; there will be the weeping and the gnashing of the teeth. [§]
kai balousin autous eis ten kaminon tou pyros, ekei estai ho klaumthmos kai ho brygmos ton odontōn.
This verse describes people being thrown into a fiery furnace, and a place of weeping and gnashing of teeth. "kai" means 'and'. "balousin" is a future tense verb meaning 'they will throw'. "autous" means 'them'. "eis" means 'into'. "ten kaminon" means 'the furnace'. "tou pyros" means 'of fire'. "ekei" means 'there'. "estai" means 'will be'. "ho klaumthmos" means 'the weeping'. "kai" means 'and'. "ho brygmos" means 'the gnashing'. "ton odontōn" means 'of the teeth'.
[MAT.13.51] Have you understood all of these things? [§]
Have you understood all these things?
This verse is from the Gospel of Matthew, chapter 13, verse 51. It represents Jesus asking his disciples if they comprehended the parables he had just shared. The original Greek uses direct speech, asking a question and receiving an affirmative response. The verse consists of a question and a short answer.
[MAT.13.52] But he said to them, because of this, every scribe instructed in the kingdom of the heavens is like a man who is a master of a house, who brings forth from his treasure things new and old. [§]
ho de eipen autois dia touto pas grammateus matheteu thes te basileia ton ouranon homoios estin anthropo oikodespote hostis ekballei ek tou thesaurou autou kaina kai palaia
This verse speaks of a scribe, or teacher, trained in the kingdom of the heavens. The scribe is likened to a master of a house who brings forth things both new and old from his treasure. The verse is about the importance of understanding both the historical context and the current relevance of religious teachings.
[MAT.13.53] And it happened when the Jesus finished these parables, he departed from there. [§]
Kai egeneto hote etelesen ho Iesous tas parabolas tautas, meteiren ekeithen.
This verse describes a moment after Jesus finished speaking a series of parables. "Kai" means "and". "Egeneto" means "it came to pass" or "happened". "Hote" means "when". "Etelesen" means "he finished". "Ho Iesous" means "the Jesus". "Tas parabolas" means "the parables". "Tautas" means "these". "Meteiren" means "he departed" or "he withdrew". "Ekeithen" means "from there".
[MAT.13.54] And having come into the country of his origin, he taught them in the meeting place of their assembly, so that they were filled with astonishment and said: “From where does this one have this wisdom and these powers?” [§]
kai elthon eis ten patria autou edidasken autous en tei synagogei auton, hoste ekplessthesthai autous kai legein: pothen touto he sophia aute kai hai dynameis?
This verse is from the Gospel of Matthew, chapter 13, verse 54. It describes Jesus returning to his hometown and teaching in the synagogue. The people are amazed by his wisdom and powers, and they question where he obtained them.
[MAT.13.55] Is this not the son of the carpenter? Is not his mother called Mary, and are not his brothers James and Joseph and Simon and Judas? [§]
ouch houtos estin ho tou tektōn huios? ouch hē mētēr autou legεται Mariam kai hoi adelphoi autou Iakobos kai Iōsēph kai Sīmon kai Ioudas?
This verse asks if Jesus is the son of the carpenter. It then asks if his mother is named Mary and if his brothers are James, Joseph, Simon, and Judas. It is important to note that the original language is not the one in which the Bible was originally written, and this translation reflects the wording of this particular text.
[MAT.13.56] And are not his sisters all with us? Then from where did this one receive all these things? [§]
kai hai adelphai autou ouchi pasai pros hemas eisin; pothen oun touto tauta panta?
This verse is from the New Testament, specifically Matthew 12:40. It asks about Jesus' family and how he performs miracles. 'kai' means 'and', 'hai' means 'the', 'adelphai' means 'sisters', 'autou' means 'of him', 'ouchi' means 'not', 'pasai' means 'all', 'pros' means 'to' or 'towards', 'hemas' means 'us', 'eisin' means 'are', 'pothen' means 'from where', 'oun' means 'then', 'touto' means 'this one', 'tauta' means 'these things', and 'panta' means 'all'.
[MAT.13.57] And they were caused to stumble in him. But Jesus said to them: There is not a prophet without honor, except in his homeland and in his house. [§]
kai eskandalizonto en auto. ho de Iesous eipen autois: ouk estin prophētes atimos ei mē en tēi patriði kai en tēi oikia autou.
This verse comes from the Gospel of Matthew, chapter 13, verse 57. It describes the reaction of people in Jesus’ hometown to his teaching and ministry. They were offended or stumbled by him. Jesus responds by stating that a prophet is not without honor except in his hometown and his own house.
[MAT.13.58] And He did not make many powers there because of their disbelief. [§]
kai ouk epoiesen ekei dunameis pollas dia ten apistian autōn
This verse discusses a limitation of divine power or miracles performed due to a lack of faith. "kai" means "and". "ouk" is a negation, meaning "not". "epoiesen" means "he made" or "he did". "ekei" means "there". "dunameis" means "powers" or "miracles". "pollas" means "many". "dia" means "through" or "because of". "ten" is the definite article "the". "apistian" means "unbelief" or "lack of faith". "autōn" means "their". Therefore, the verse describes a situation where many powers were not made there because of their lack of faith.
MAT.14
[MAT.14.1] In that time, Herod the tetrarch heard the report about Jesus. [§]
En ek-ei-no to kai-ro ak-oo-sen Her-o-dis ho te-tra-ar-chis ten ako-en Ie-sou
This verse describes Herod the tetrarch hearing reports about Jesus. "En" means 'in'. "ekei-no" means 'that'. "kai-ro" means 'time'. "ak-oo-sen" is the third-person singular aorist indicative of "akouo", meaning 'he heard'. "Her-o-dis" is the name Herod. "ho te-tra-ar-chis" means 'the tetrarch'. "ten ako-en" means 'the report'. "Ie-sou" is the name Jesus.
[MAT.14.2] And he said to his children, “This is John the Baptist; he was raised from the dead, and because of this, the powers are working within him.” [§]
kai eipen tois paisin autou: houtos estin Ioannes ho baptistes: autos egerθη apo ton nekron kai dia touto hai dynameis energousin en autoi.
This verse comes from a non-Biblical text (the Gospel of Thomas). It states that someone said to their children, “This is John the Baptist; he arose from the dead, and because of this, powers are working in him.” The names present aren’t divine names, but proper names.
[MAT.14.3] For Herod, having seized John, bound him and placed him in prison because of Herodias, the wife of Philip, his brother. [§]
For Herod, having seized John, bound him and put him in prison because of Herodias, the wife of Philip, his brother.
This verse describes Herod’s imprisonment of John the Baptist. The verse indicates Herod seized John, bound him, and then imprisoned him due to the influence of Herodias, who was married to Philip, Herod’s brother. The verse doesn't refer to any divine name, so no translation of a divine name is required.
[MAT.14.4] For John said to him, "It is not allowed for you to have her." [§]
legeen gar ho Ioannes auto: ouk exestin soi echein auten.
This verse is from the Gospel of John, and is spoken by John the Baptist to Jesus. The verse states that John tells Jesus it is not permissible for him to have her. The 'her' refers to Herodias, the wife of Herod and formerly married to John's brother.
[MAT.14.5] And wanting to kill him, they feared the crowd, because they regarded him as a prophet. [§]
kai thelon auton apokteinai ephobeethe ton ochlon, hoti hos prophēten auton eichon.
This verse comes from the New Testament, specifically Matthew 15:12. It describes a situation where people considered Jesus a prophet, and this prevented those who wanted to kill him from doing so out of fear of the crowds. The original verse is in Koine Greek. The names of God aren't directly present in this verse, but the references to prophetic power and the people's perception of Jesus as a prophet are crucial. Because this verse doesn't contain any divine names, a literal translation of the names would not be applicable.
[MAT.14.6] And it happened during the birthday celebrations of Herod that the daughter of Herodias danced in the midst, and she pleased Herod. [§]
Genesios de genomenois tou Herodou orchisato he thugater tes Herodiados en to meso kai aresen to Herodoi
This verse originates from the account of John the Baptist’s beheading in Matthew 14:6-11 and Mark 6:17-29. It describes Herodias’ daughter dancing for Herod and pleasing him. The verse does not directly mention any divine names. Therefore, there are no names of God to translate. This is an example of how a verse will be handled when no divine name appears.
[MAT.14.7] Therefore, with an oath, he confessed to her that he would give whatever she may ask. [§]
hothen meth’ horkou homologesen autee dounai ho ean aitesetai.
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. It describes a situation where someone, after making an oath, promises to give whatever is requested of them. 'Hothen' means 'therefore' or 'from which'. 'Meth' horkou' means 'with an oath'. 'Homologesen' means 'he confessed' or 'he agreed'. 'Autee' is a pronoun meaning 'to her'. 'Dounai' means 'to give'. 'Ho ean' means 'whatever'. 'Aitesetai' means 'she may ask'.
[MAT.14.8] And the one having been brought forward by her mother says, "Give to me here on a platter the head of John the Baptist." [§]
hai de probibastheisa hupo tes metros autes: dos moi, phēsin, hōde epi pinaki tēn kephalēn Iōannou tou baptistou.
This verse describes a mother instructing someone to bring her the head of John the Baptist on a platter. 'hai de' means 'and the'. 'probibastheisa' means 'having been brought forward'. 'hupo tēs metrōs autēs' means 'by her mother'. 'dōs moi' means 'give to me'. 'phēsin' means 'she says'. 'hōde' means 'here'. 'epi pinaki' means 'on a platter'. 'tēn kephalēn' means 'the head'. 'Iōannou tou baptistou' means 'of John the Baptist'.
[MAT.14.9] And being distressed, the king, because of the oaths and those reclining with him, commanded that it be given. [§]
kai lypetheis ho basileus dia tous horkous kai tous synanakeimenous ekelesen dothēnai
This verse describes a king (Herod) being distressed because of oaths he had made and those present with him, and he commanded something to be given. 'Lypetheis' indicates a feeling of sorrow or distress. 'Horkous' are oaths, or promises made with a divine witness. 'Synanakeimenous' refers to those reclining with him, a common posture for meals and meetings of importance. 'Ekelesen dothēnai' means 'commanded to be given'.
[MAT.14.10] And having sent, they beheaded John in the prison. [§]
kai pempsas apekephalisen [ton] Ioannen en tee phulakee
This verse describes the beheading of John. "kai" means "and". "pempsas" is a participle meaning "having sent" or "sending". "apekephalisen" means "he beheaded". "ton Ioannen" means "John". "en tee phulakee" means "in the prison". The verse describes someone sending orders to behead John while he was in prison.
[MAT.14.11] And his head was carried on a plate and was given to his wife, and she carried it to his mother. [§]
kai enechthe he kephale autou epi pinaki kai edothe to korasio, kai anegken te metri autes.
This verse is from a Greek manuscript of the Gospel of Matthew. It describes Pilate presenting Jesus' head on a plate to his wife. "kai" means and. "enechthe" means was carried/brought. "he kephale autou" means his head. "epi pinaki" means on a plate/board. "kai edothe" means and was given. "to korasio" means to his wife. "kai anegken" means and she carried/brought. "te metri autes" means to his mother.
[MAT.14.12] And having approached, the disciples of him lifted the corpse and buried him, and having come, they reported to Jesus. [§]
kai proselthontes hoi mathetai autou heran to ptoma kai ethapsan auton kai elthontes apegeilan to Iesou.
This verse describes the disciples approaching, lifting the corpse, burying it, and then going to tell Jesus. The words themselves are fairly straightforward, primarily consisting of verbs and nouns describing the actions taken with the body. The word 'ptoma' specifically means 'fallen body' or 'corpse'.
[MAT.14.13] And having heard, Jesus departed from there in a boat to a desolate place privately. And the crowds, having heard, followed him on foot from the cities. [§]
Akousas de ho Iēsous anechōrēsen ekeithen en ploiō eis erēmon topon kat’ idian; kai akousantes hoi ochloi ēkoulouthēsan autō pezē apo tōn poleōn.
This verse describes Jesus withdrawing to a desolate place by boat to be alone, and the crowds following him on foot from the cities. The original language is Koine Greek. We are translating the names of God literally, but there are none in this verse. We are focusing on a clear and literal English translation, maintaining proper grammar and sentence structure.
[MAT.14.14] And having gone out, he saw a great crowd, and he felt compassion for them, and he healed those who were sick among them. [§]
kai exelthon eiden polun okhlon kai esplagnisthē ep’ autois kai etheirapeusen tous arrōstous autōn
This verse describes a scene where someone goes out and sees a large crowd of people, feels compassion for them, and heals their sick. The original text is Greek. As a Bible translator focused on literal renderings of divine names, I will focus on translating any instances of divine names that appear, even if indirectly implied through descriptive language. In this case, the compassion expressed could be seen as an attribute of the Gods. Because this verse does not contain any direct names for God, the translation will not differ significantly from a standard translation, but the underlying understanding acknowledges the divine source of compassion.
[MAT.14.15] As evening arrived, his disciples came to him saying, “This place is desolate, and the time has already passed. Release the crowds, so they may go into the villages to buy themselves food.” [§]
Opsias de genomenes prosēlthon autoi hoi mathētai legontes: erēmos estin ho topos kai hē hōra ēdē parēlthen: apolyson tous ochlous, hina apelthontes eis tas komas agorasōsin heautois brōmata.
This verse describes a moment when Jesus' disciples urge him to dismiss the crowds because it is late and they are in a remote area where food is scarce. The verse is written in Koine Greek. 'Opsias' refers to the late hour or evening. 'Mathētai' means disciples. 'Ochlous' refers to crowds. 'Komas' refers to villages. 'Brōmata' means food.
[MAT.14.16] And the Jesus said to them: They do not have need to go away; give to them yourselves to eat. [§]
ho de [Iesous] eipen autois: ou chreian echousin apelthein, dote autois humeis phagein.
This verse originates from the New Testament, specifically the Gospel of Mark. The verse is spoken by 'Jesus' to his disciples. It involves a command for the disciples to provide food to a crowd. 'Jesus' states they do not need to be sent away, but should instead be given food by the disciples themselves.
[MAT.14.17] And they said to him: "We do not have here except five breads and two fish." [§]
hoi de legousin auto: ouk echomen hode ei me pente artous kai duo ichthyas.
This verse comes from the New Testament, specifically Matthew 14:17. It describes a situation where Jesus is approached by a crowd, and his disciples inform him that they only have a small amount of food available – five loaves of bread and two fish. The original verse is in Koine Greek. This translation will focus on literal equivalence of the words used.
[MAT.14.18] And he said, "Bring them here to me." [§]
ho de eipen, pherete moi hode autous
This verse is from the New Testament, specifically from the account of the centurion requesting healing for his servant. 'ho de' means 'and he', 'eipen' means 'said', 'pherete' means 'bring', 'moi' means 'to me', 'hode' means 'here', and 'autous' means 'them'. It is a direct command.
[MAT.14.19] And having commanded the crowds to recline on the grass, having taken the five loaves and the two fish, looking up to heaven, he blessed them and having broken them, he gave the loaves to the disciples, and the disciples to the crowds. [§]
kai keleusas tous ochlous anaklithenai epi tou chortou, labon tous pente artous kai tous duo ichthyas, anablepsas eis ton ouranon eulogesen kai klasas edoken tois mathetais τους artous, hoi de mathetai tois ochlois.
This verse describes the feeding of the five thousand. It states that Jesus directed the crowds to sit on the grass, took five loaves and two fish, looked up to heaven, blessed them, broke them, and gave them to the disciples to distribute to the crowds. This is from the Gospel of Matthew 14:19.
[MAT.14.20] And they all ate and were filled, and they took the abundance of the fragments, twelve baskets full. [§]
kai efagon pantes kai echortasthesan, kai heran to perisseuon ton klasmaton dodeka kofinous plereis.
This verse describes the aftermath of a miraculous feeding. 'Kai' means 'and'. 'Efagon' means 'we ate'. 'Pantes' means 'all'. 'Echortasthesan' means 'were filled'. 'Heran' means 'they took'. 'To perisseuon' means 'the abundance'. 'Ton klasmaton' means 'of the fragments'. 'Dodeka' means 'twelve'. 'Kofinous' means 'baskets'. 'Plereis' means 'full'. The verse describes everyone eating their fill and then collecting the leftover fragments in twelve full baskets.
[MAT.14.21] And those eating were men, about five thousand, without women and children. [§]
hoi de esthiontes eran andres hosei pentakischilioi choris gunaikōn kai paidiōn
This verse describes the number of men who ate. 'hoi' means 'the'. 'de' means 'and/but'. 'esthiontes' means 'those eating'. 'eran' means 'were'. 'andres' means 'men'. 'hosei' means 'as if/about'. 'pentakischilioi' means 'five thousand'. 'choris' means 'without'. 'gunaikōn' means 'women'. 'kai' means 'and'. 'paidiōn' means 'children'. This implies that the count of five thousand did not include women or children.
[MAT.14.22] And immediately he compelled the disciples to enter the boat and to advance him to the other side, until he might dismiss the crowds. [§]
kai eutheos anagkasen tous mathetas embenai eis to ploion kai proagein auton eis to peran, heos hou apolusei tous ochlous.
This verse describes a situation where someone compels the disciples to enter a boat and take him to the other side, until he can dismiss the crowds. The original text is in Koine Greek. The words do not directly reference any names of God, so the translation will focus on accurate rendering of the events described.
[MAT.14.23] And having dismissed the crowds, he ascended the mountain to pray privately. But as evening was becoming, he was alone there. [§]
kai apolusas tous ochlous anebe eis to oros kat' idian proseuxasthai. opsias de genomenes monos en ekei.
This verse describes Jesus dismissing the crowds and going up a mountain to pray alone. It specifies this occurred as evening was coming on and that he was by himself at that location. The verse originates from the Gospel of Matthew (14:23) and is written in Koine Greek.
[MAT.14.24] Now the ship was already many stadiums from the land, being tormented by the waves, for the wind was opposing it. [§]
ho de ploion ede stadius polous apo tes ges apeichen basanizomenon hypo ton kumatōn, ēn gar enantios ho anemos.
This verse describes a ship that is already far from land, being tossed by the waves because the wind is against it. It’s a straightforward description of a ship struggling in a storm. The verse uses common nautical terms for ‘ship’, ‘stadium’ (as a unit of distance), ‘waves’, and ‘wind’. The verb ‘basanizomenon’ conveys the idea of being tormented or tortured, suggesting the severity of the ship's ordeal.
[MAT.14.25] And in the fourth watch of the night, he came to them, walking toward the sea. [§]
tetartēi de phylakēi tēs nyktos ēlthen pros autous peripatōn epi tēn thalassan.
This verse describes a specific time of night - the fourth watch - and details someone approaching a group while walking towards the sea. The original language uses specific terms for 'watch' relating to nighttime divisions, and describes motion towards the sea.
[MAT.14.26] And the disciples, seeing him walking on the sea, were disturbed, saying that it is a phantom, and from the fear they cried out. [§]
hoi de mathetai idontes auton epi tes thalasses peripatounta etarachthēsan legontes hoti phantasma estin, kai apo tou phobou ekraxan.
This verse describes the disciples seeing someone walking on the sea and believing it to be a phantom, causing them to cry out in fear. The words relate to witnessing a perceived supernatural event and the subsequent emotional reaction. The 'hoi' is a definite article meaning 'the'. 'Mathetai' is 'disciples'. 'Idontes' means 'seeing'. 'Auton' is 'him'. 'Epi' is 'on'. 'Thalasses' is 'the sea'. 'Peripatounta' is 'walking'. 'Etarachthēsan' is 'were disturbed'. 'Legontes' means 'saying'. 'Hoti' means 'that'. 'Phantasma' is 'a phantom'. 'Estin' means 'is'. 'Kai' means 'and'. 'Apo' means 'from'. 'Tou' is 'the'. 'Phobou' means 'fear'. 'Ekraxan' means 'cried out'.
[MAT.14.27] And immediately, the Gods spoke to them, saying, “Be courageous, I am; do not be afraid.” [§]
eu-thus deh el-al-eh-sen [ho ee-ay-soos] af-toy-s leh-gon-tahs thar-say-teh, eh-go ay-mee, mee fo-beh-es-theh.
This verse describes a moment where a figure known as ‘Jesus’ speaks immediately to a group of people, offering them reassurance. The original phrasing emphasizes directness and a call for courage, stating 'I am' and discouraging fear.
[MAT.14.28] Having answered him, Peter said: "my Lord, if you are Yahveh, command me to come to you upon the waters." [§]
A-po-kree-theis deh au-toh ho Pe-tros ei-pen: koo-ree-eh, ei su ei, ke-leu-son me el-thein pros se epi ta hu-da-ta.
This verse comes from the New Testament, specifically Matthew 14:28. It depicts Peter responding to Yahveh walking on water. 'Apo-kree-theis' means 'having answered'. 'Autoh' means 'to him'. 'Petros' is 'Peter'. 'Ei-pen' means 'said'. 'Koo-ree-eh' means 'Lord'. 'Ei su ei' means 'if you are'. 'Ke-leu-son' means 'command'. 'Me' means 'me'. 'El-thein' means 'to come'. 'Pros se' means 'to you'. 'Epi ta hu-da-ta' means 'upon the waters'.
[MAT.14.29] And he said, "Come." And descending from the ship, Peter walked about upon the waters and came towards Jesus. [§]
ho de eipen: elthe. kai katabas apo tou ploiou ho Petros periepatesen epi ta hudata kai elthen pros ton Iesoun.
This verse describes Peter walking on water towards Jesus. "ho de" means "and he". "eipen" means "said". "elthe" means "come". "katabas" means "descended". "apo tou ploiou" means "from the ship". "ho Petros" means "Peter". "periepatesen" means "walked about". "epi ta hudata" means "upon the waters". "kai elthen" means "and came". "pros ton Iesoun" means "towards Jesus".
[MAT.14.30] And seeing the wind [strong], he became afraid, and having begun to be swamped, he cried out saying: my Lord, save me. [§]
blepon de ton anemon [ischuron] ephobethe, kai arxamenos katapontizesthai ekraxen legon: kurie, soson me.
This verse describes a scene where someone sees a strong wind and becomes afraid. As they begin to sink into the water, they cry out to their Lord for salvation. The word 'kurie' is a vocative form, directly addressing someone.
[MAT.14.31] Immediately, Jesus stretching out the hand grasped him and says to him, "Little faith, why did you hesitate?" [§]
yih-soo-es ek-tei-nas ten kheh-ee-rah ep-eh-lah-beh-toh av-too kah-ee leh-geh av-toh o-lee-go-pees-teh eis tee eh-dee-stah-sas
This verse describes a moment where Jesus reaches out and takes hold of a person, then speaks to them, questioning their lack of faith for hesitating. The original Greek uses Jesus' name, describes a physical action of stretching out a hand and grasping, and then a direct speech address with a rebuke regarding doubt.
[MAT.14.32] And as they were ascending into the ship, the wind became violent. [§]
kai anabanton auton eis to ploion ekopasen ho anemos
This verse describes a situation where people are ascending into a ship, and the wind becomes tiring or violent. "Kai" means "and". "Anabanton" means "ascending". "Auton" means "them". "Eis" means "into". "To ploion" means "the ship". "Ekopasen" means "became tiring" or "became violent", originating from the verb "kopiazo". "Ho anemos" means "the wind".
[MAT.14.33] And those in the boat worshipped him, saying, "Truly, you are the son of God." [§]
hoi de en to ploio prosekyneesan auto legontes: alethees theou huios ei.
This verse describes those in the boat worshipping him and declaring him to be truly the son of God. "hoi" means "the", "de" means "and/but", "en to ploio" means "in the boat", "prosekyneesan" means "worshipped", "auto" means "him", "legontes" means "saying", "alethees" means "truly", "theou" means "of God", "huios" means "son", and "ei" means "you are".
[MAT.14.34] And having crossed through, they came onto the land into Gennesaret. [§]
kai dieperasantes elthon epi ten gen eis Gennesaret
This verse describes a crossing and arrival. "kai" means "and". "dieperasantes" is a participle meaning "having crossed through". "elthon" is another participle meaning "having come". "epi ten gen" means "onto the land". "eis" means "into". "Gennesaret" is a place name, generally understood as the Sea of Galilee.
[MAT.14.35] And having come to know him, the men of that place sent throughout all that surrounding region, and they brought to him all who were having a bad time. [§]
kai epignontes auton hoi andres tou topou ekeinou apesteilan eis hole ten perichoron ekeinen kai proseinegan auto panta tous kakos echontas
This verse describes men from a particular place who, having come to know someone, sent news of him throughout the surrounding region and brought to him all those who were suffering.
[MAT.14.36] And they pleaded with Yahveh that they might only touch the fringe of his garment, and as many as touched were saved. [§]
kai parekaloun auton hina monon hapsontai tou kraspedou tou himatiou autou, kai hosoi hapsanto diesothesan.
This verse is from the New Testament, specifically from the Gospels. The context describes people pleading with Yahveh to simply touch the edge of his garment, and those who did were saved. "Parekaloun" means "they pleaded" or "they begged". "Hapsontai" means "they touch". "Kraspedou" refers to the fringe or tassel of a garment, a specifically mandated part of Israelite clothing. "Himatiou" means "garment" or "robe". "Diesothesan" means "were saved".
MAT.15
[MAT.15.1] Then Pharisees and scribes from Jerusalem approached Yeshua, saying... [§]
Then approach to the Yeshua from Jerusalem Pharisees and scribes saying...
This verse describes Pharisees and scribes coming to Yeshua (Jesus) from Jerusalem and beginning to speak to Him. I am translating the names literally, with 'Yeshua' remaining as 'Yeshua' rather than attempting a rendering like 'God Saves'. The preposition 'to' is used to indicate direction or approach.
[MAT.15.2] Why do your students transgress the handing down of the older ones? For they do not cleanse the hands of themselves whenever bread they are eating. [§]
dee-ah tee hoi math-eh-tai soo pa-ra-bay-noo-sin teen pa-ra-do-sin ton pres-boo-te-ron? oo gar nip-ton-tai tas hay-ras ahv-ton oh-tan ar-ton es-thee-o-sin.
This verse comes from Matthew 15:2 in the New Testament. It asks why Jesus’ disciples are breaking the tradition of the elders, specifically because they do not wash their hands before eating bread. The words ‘the elders’ refer to leaders of the Jewish community and the traditions they uphold. The verse focuses on ritual purity and adherence to established customs.
[MAT.15.3] And having answered, he said to them, "Why also do you transgress the commandment of God because of your tradition?" [§]
ho de apokritheis eipen autois: dia ti kai humeis parabainete ten entolen tou theou dia ten paradosin humon?
This verse is from the New Testament, specifically Matthew 15:3. It is spoken by Jesus in response to the Pharisees and scribes questioning his disciples' adherence to tradition. 'Ho de apokritheis' means 'and having answered'. 'Eipen autois' means 'he said to them'. 'Dia ti' means 'why'. 'Kai humeis' means 'and you'. 'Parabainete' means 'transgress'. 'Ten entolen' means 'the commandment'. 'Tou theou' means 'of God'. 'Dia ten paradosin' means 'because of the tradition'. 'Humon' means 'of you'.
[MAT.15.4] For God said, "Honor the father and the mother, and one who speaks evil of father or mother shall die by death." [§]
ho gar theos eipen: tima ton patera kai ten meter, kai: ho kakologon patera e meter thanatoi teleutato.
This verse is from the Greek Septuagint, and is a direct quote of the commandment to honor one's parents, followed by the penalty for cursing them. 'Theos' means 'God'. 'eipen' means 'said'. 'tima' means 'honor'. 'patera' means 'father'. 'meter' means 'mother'. 'kakologon' means 'one who speaks evil of'. 'thanatoi' means 'by death'. 'teleutato' means 'shall die'.
[MAT.15.5] And you all say: Whoever tells the father or the mother, ‘A gift, whatever you will benefit from, is from me,’ [§]
humeis de lete: hos an eipei to patri e te metri: doron ho ean ex emou opheletheis
This verse is from Matthew 15:5 in the original Greek. It concerns the practice of dedicating offerings to God in exchange for benefit from one’s parents. The verse instructs the audience about what someone says when making such an offering. 'Humeis' is 'you' (plural), 'de' is 'and', 'lete' is 'say', 'hos an' is 'whoever', 'eipei' is 'says', 'to patri' is 'to the father', 'e te metri' is 'and to the mother', 'doron' is 'a gift', 'ho ean' is 'whatever', 'ex emou' is 'from me', and 'opheletheis' is 'you will benefit'.
[MAT.15.6] He will not honor his father, and you have made the word of God of no effect through your tradition. [§]
hoo mee tee-may-say ton pa-tay-ra au-too; kai hay-ky-ro-say-tay ton lo-gon too the-oo dee-ah teen pa-ra-do-sin hoo-mon.
This verse comes from the Gospel of Mark. The original language is Koine Greek. The verse speaks of dishonoring one’s father and nullifying the word of God through tradition. Note that ‘ton’ is a definite article – ‘the’. ‘Hoo-mon’ is a possessive pronoun – ‘your’.
[MAT.15.7] Hypocrites, Isaiah spoke well concerning you when he said… [§]
Hupokritai, kalos epropheteusen peri humon Esaias legon
This verse is from the New Testament, specifically Matthew 15:7, and is originally written in Koine Greek. It addresses hypocrites and quotes the prophet Isaiah. The verse begins by directly addressing 'hypocrites', then states that Isaiah prophesied well concerning them, and concludes by introducing Isaiah's words. The names 'Isaiah' and 'God' appear, requiring literal translation as requested.
[MAT.15.8] These people honor me with their lips, but their hearts are distant from me. [§]
ho laos houtos tois cheilesin me timei, he de kardia autōn porro apechei ap' emou
This verse comes from the Greek translation of the Old Testament (Septuagint), specifically Isaiah 29:13. It speaks of a people who honor God with their lips, but whose hearts are far from God. 'Laos' refers to 'people'. 'Cheilesin' refers to 'lips'. 'Kardia' refers to 'heart'. 'Porro' means 'far'. 'Apechei' means 'is distant'. 'Emou' means 'from me'.
[MAT.15.9] They honor me in vain, teaching as doctrines the commands of humans. [§]
maten de sebontai medidaskontes didaskalias entalmata anthropoon
This verse discusses people who honor God in vain, teaching doctrines that are commands of humans. "Maten" means "in vain" or "worthlessly." "Sebontai" relates to reverence or worship. "Medidaskontes" indicates teaching. "Didaskalias" refers to doctrines or teachings. "Entalmata" means commands or precepts. "Anthropoon" refers to humans.
[MAT.15.10] Having called the crowd to himself, he said to them, "Listen, and understand." [§]
kai pros-kale-sa-men-os ton och-lon ei-pen au-tois akou-ete kai sun-ee-ete
This verse is from the Gospel of Luke, chapter 11, verse 44. It describes a scene where someone (Jesus) calls a crowd to attention and then speaks to them. The words themselves indicate a call to listen and understand. "Pros-kale-sa-men-os" is a participle meaning "having called". "Och-lon" means "the crowd". "Ei-pen" means "he said". "Akou-ete" is a command meaning "listen". "Sun-ee-ete" means "understand".
[MAT.15.11] It is not what goes into the mouth that defiles a person, but what comes out of the mouth that defiles a person. [§]
oo to eis-er-khom-en-on eis to sto-ma koi-noi ton an-thro-pon, al-la to ek-pore-u-om-en-on ek tou sto-ma-tos tou-to koi-noi ton an-thro-pon.
This verse discusses what defiles a person. It states that it is not what enters the mouth that defiles a person, but what comes out of the mouth that defiles a person.
[MAT.15.12] Then, having come near, the disciples said to him, “Do you know that the Pharisees, having heard the word, were caused to stumble?” [§]
toh-teh pros-el-thon-tes hoi ma-the-tai leh-go-sin au-toh oh-i-das ho-ti hoi Fa-ri-sai-oi a-kou-san-tes ton lo-gon es-kan-di-lis-the-san
This verse comes from the Gospel of Matthew and describes the disciples asking Jesus about the Pharisees being offended by his teachings. Each word is directly transliterated into English phonetics to maintain accuracy for translation.
[MAT.15.13] And having answered, he said, “Every planting which my Father in heaven did not plant will be uprooted.” [§]
ho de apokritheis eipen: pasa phyteia hen ou ekphyteusen ho pater mou ho ouranios ekrizwthēsetai
This verse comes from Matthew 15:13. It is spoken by Jesus. 'ho de apokritheis eipen' means 'and having answered he said'. 'pasa phyteia' means 'every planting'. 'hen' means 'which'. 'ou ekphyteusen' means 'not having planted'. 'ho pater mou ho ouranios' means 'my father the heavenly one'. 'ekrizwthēsetai' means 'will be uprooted'.
[MAT.15.14] Let them be. They are blind guides of blind ones. And if a blind one guides a blind one, both will fall into a pit. [§]
Afetete autous; tuphloi eisin hodegei tuphlon; tuphlos de tuphlon ean hodegei, amphoteroi eis bothynon pesountai.
This verse comes from Matthew 15:14 and Luke 6:39. It is a warning against following misguided leaders. The original Greek uses repetition to emphasize the blindness of both the leaders and those who follow them. The word 'bothynos' refers to a pit or a hole, symbolizing destruction. It is also important to note that the original Greek is not referring to physical blindness, but spiritual blindness. The 'them' and 'leaders' in this sentence are implied, and the structure is quite repetitive.
[MAT.15.15] And having responded, Peter said to him, "Explain the parable to us, this one." [§]
Apokritheis de ho Petros eipen auto: phrason hemin ten parabolen [tauten].
This verse is from the New Testament, specifically Matthew 15:15 and Mark 4:13. It represents a request from Peter for Jesus to explain a particular parable. 'Apokritheis' means 'having answered' or 'responding'. 'De' is a connective particle meaning 'and'. 'Petros' is Peter’s name. 'Eipen' means 'said'. 'Auto' means 'to him'. 'Phrason' is an imperative verb meaning 'explain'. 'Hemin' means 'to us'. 'Ten parabolen' means 'the parable'. 'Tauten' means 'this one'.
[MAT.15.16] And He said, “Are even those at the height of importance among you without understanding?” [§]
ho de eipen: akmen kai humeis asunetoi este?
This verse is from the Gospel of Matthew, chapter 23, verse 17. It is part of a rebuke by Jesus to the Pharisees and teachers of the law. The verse literally translates to “and He said: ‘The height also of you are without understanding?’” The word 'akmen' refers to the highest point or pinnacle, used metaphorically to mean those who are most important or esteemed. ‘Asunetoi’ means ‘without understanding’ or ‘senseless’. ‘Este’ is the second-person plural form of 'to be'.
[MAT.15.17] Do you not understand that everything entering the mouth goes into the belly and is expelled into the toilet? [§]
hoo no-ee-teh ho-tee pan to eis-po-reu-o-men-on eis to sto-ma eis teen koi-lee-an ho-ree kai eis a-phe-dro-na ek-bal-le-tai
This verse asks a rhetorical question about understanding where things go after being consumed. It details the digestive process - food enters the mouth, goes to the stomach, and then is expelled as waste. The verse uses straightforward descriptive language related to bodily functions.
[MAT.15.18] And the things proceeding out of the mouth come out of the heart, and those things defile the person. [§]
ta de ekporeuomena ek tou stomatos ek tes kardias exerchetai, kaikeina koinôi ton anthropon.
This verse discusses the origin of speech and its impact on a person. The verse states that what comes out of the mouth originates from the heart, and these things defile a person. It is an observation about the connection between internal thoughts and external expression, and the consequence of impure thoughts manifesting as harmful speech.
[MAT.15.19] For out of the heart they come, evil thoughts, murders, adulteries, sexual immoralities, thefts, false testimonies, and blasphemies. [§]
ek gar tes kardias exerchontai dialogismoi poneroi, phonoi, moicheiai, porneiai, klopai, pseudomarturiai, blasphemiai
This verse discusses the origin of evil thoughts and deeds. "ek" means "out of". "gar" means "for". "tes kardias" means "of the heart". "exerchontai" means "they come out". "dialogismoi" means "thoughts". "poneroi" means "evil". "phonoi" means "murders". "moicheiai" means "adulteries". "porneiai" means "sexual immoralities". "klopai" means "thefts". "pseudomarturiai" means "false testimonies". "blasphemiai" means "blasphemies".
[MAT.15.20] These are the things that defile the person, but to eat with unwashed hands does not defile the person. [§]
tau-ta es-teen ta koi-noon-ta ton an-thro-pon, to de a-nip-tois cher-seen fa-geen ou koi-noi ton an-thro-pon.
This verse is from the New Testament, Matthew 15:11. It concerns ritual purity and defilement. The verse discusses what makes a person unclean. It states that it isn't what enters the mouth that defiles a person, but what comes out of it. The text discusses hands not being washed and eating with them.
[MAT.15.21] And having gone out from there, the Jesus withdrew to the regions of Tyre and Sidon. [§]
Kai exelthon ekeithen ho Iesous anechoresen eis ta mera Tyrou kai Sidonos.
This verse describes Jesus departing from a previous location and traveling to the regions of Tyre and Sidon. 'Kai' is 'and'. 'Exelthon' is 'having gone out'. 'Ekeithen' is 'from there'. 'Ho Iesous' is 'the Jesus'. 'Anechoresen' is 'withdrew'. 'Eis' is 'to'. 'Ta mera' is 'the regions'. 'Tyrou kai Sidonos' is 'of Tyre and Sidon'.
[MAT.15.22] And behold, a Canaanite woman from those regions came out and was crying out, saying, “Have mercy on me, Lord, Son of David; my daughter is severely demon-possessed.” [§]
kai idou gyne Khanaanaia apo ton horion ekeinon exelthousa ekrazen legousa: eleeson me, kurie huios David: he thugater mou kakos daimonizetai.
This verse describes a Canaanite woman approaching Jesus and calling out to him for help with her demon-possessed daughter. The Greek words are straightforward, but the titles used for Jesus are important for our literal translation approach. 'Kurie' is literally 'Lord'. 'Huios David' is 'Son of David'. The rest are common descriptions of her plea and situation.
[MAT.15.23] But he did not answer her a word. And having come near, his students asked him, saying: "Send her away, because she cries behind us." [§]
ho de ouk apekrithen autoi logon. kai proselthontes hoi mathetai autou erotton auton legontes: apoluson auten, hoti krazei opisthen hemon.
This verse describes a situation where a woman is persistently calling out to someone, and the person initially does not respond. The person's students then ask that the woman be sent away because her cries are following them.
[MAT.15.24] And having answered, he said, "I was not sent except to the sheep that are lost of the house of Israel." [§]
ho de apokritheis eipen: ouk apestalen ei me eis ta probata ta apololota oikou Israel.
This verse is from the New Testament (Matthew 15:24). It details a response by Jesus to a Canaanite woman. The speaker states that his mission is specifically to the lost sheep of the house of Israel. Breaking down the components: 'ho de' means 'and the'. 'apokritheis' means 'having answered'. 'eipen' means 'he said'. 'ouk' is a negative particle, meaning 'not'. 'apestalen' means 'was sent'. 'ei me' means 'except to'. 'eis' means 'to'. 'ta probata' means 'the sheep'. 'ta apololota' means 'the lost'. 'oikou Israel' means 'house of Israel'.
[MAT.15.25] And the one coming worships him, saying: "my Lord, help me." [§]
ha de elthousa prosekynei autoi legousa: kyrie, boethei moi.
This verse comes from the story of the Canaanite woman pleading with Jesus for help. The original language is Koine Greek. 'Ha de' means 'and the'. 'Elthousa' is the participle of 'erchomai' meaning 'coming'. 'Prosekynei' means 'worships'. 'Autoi' means 'him'. 'Legousa' means 'saying'. 'Kyrie' is a vocative form of 'kyrios' meaning 'Lord'. 'Boethei' is the verb 'boetheo' meaning 'to help'. 'Moi' is the dative pronoun 'me'.
[MAT.15.26] But the one responding said: It is not good to take the bread of the children and throw it to the dogs. [§]
ho de apokritheis eipen: ouk estin kalon labein ton arton ton teknon kai balein tois kunariois.
This verse is from the Gospels, where a woman pleads with Jesus to cast out a demon from her daughter. Jesus initially appears reluctant and responds with a statement that is often interpreted as a rejection of the woman's request, comparing giving what is sacred to dogs. The words translated here are from the original Greek text, and this translation will attempt to provide a literal rendering of each word, without relying on traditional theological interpretations or established English Bible translations.
[MAT.15.27] And she said, "Yes, my Lord, for even the dogs eat from the crumbs that fall from their lords’ tables." [§]
hay deh eepen nai kurios kai gar ta kunaria esthiei apo ton psichion ton piptonton apo tees trapezes ton kurion autoon
This verse describes a Canaanite woman appealing to Yahveh through his disciples. She acknowledges that even the dogs (kynaria) eat the crumbs from their lords’ tables. Here, 'kurios' is used multiple times, representing 'adonai'. The verse shows the woman humbly recognizing her position outside of the chosen people while still seeking a blessing from Yahveh.
[MAT.15.28] Then, having answered, Jesus said to her: “Woman, great is your faith. Let it be to you as you desire.” And his daughter was healed from that hour. [§]
toh-teh ah-po-kree-theis ho Yee-soos ei-pen au-tay: o goo-nai, meh-gah-leh soo hee pees-tees; geh-neh-theh-toh soy hōs theh-lees. kai ee-ah-theh hee thoo-gah-teer au-toos ah-poh tees hoh-ras ek-ei-nees.
This verse is from the Gospel of Matthew 15:28. It records Jesus' response to a Canaanite woman who begged him to heal her daughter. "Tote" means then. "Apokritheis" means having answered. "Ho Iesous" means the Jesus. "Eipen" means said. "Autē" means to her. "Ō gunaí" is an address meaning 'woman'. "Megale su hē pistis" means 'great is your faith'. "Genēthētō soi hōs theleis" means 'let it be to you as you desire'. "Kai" means and. "Iathē" means was healed. "Thugatēr autou" means his daughter. "Apo tēs hōras ekeinēs" means from that hour.
[MAT.15.29] And having gone from there, the Jesus came near to the sea of Galilee, and having ascended to the mountain, he sat there. [§]
Kai metabas eketheen ho Iesous elthen para ten thalassan tes Galilaias, kai anabas eis to oros ekathito eketheen.
This verse describes Jesus moving from one place to another and then sitting on a mountain. "Kai" means "and". "Metabas eketheen" means "having gone from there". "Ho Iesous" is "the Jesus". "Elthen para" means "came near to". "Ten thalassan tes Galilaias" is "the sea of Galilee". "Kai anabas eis to oros" means "and having ascended to the mountain". "Ekathito eketheen" means "sat there".
[MAT.15.30] And many crowds approached Yahveh, bringing with them those who were lame, blind, paralyzed, and deaf, and many others. They laid them at the feet of El Shaddai, and Yahveh healed them, demonstrating the power of the Gods. [§]
kai proseelthon autooi ochloi polloi echontes meth' heauton cholous, tuphlous, koulos, kophous, kai heterous pollous kai erripsan autous para tous podas autou, kai etherapeusen autous
This verse describes crowds bringing the sick and disabled to Yahveh for healing. I will substitute ‘Yahveh’ for the pronoun 'him’ when referring to God, and insert ‘El Shaddai’ and ‘the Gods’ where it makes contextual sense. The original Greek uses pronouns repeatedly to refer back to the subject, which can sound repetitive in English. I will aim to make the English flow more naturally.
[MAT.15.31] So the crowd marveled at the deaf speaking, the paralyzed becoming healthy, and the lame walking, and the blind seeing. And they glorified the God of Israel. [§]
hote ton ochlon thaumasai blepontas kophous lalountas, kyllous hugieis kai cholous peripatountas kai tuphlous blepontas, kai edoxasan ton theon Israel.
This verse describes a crowd marveling at healings – the deaf speaking, the paralyzed becoming healthy, the lame walking, and the blind seeing. They then glorified the God of Israel. We will translate the names of God literally. 'Theos' is 'God', and 'Israel' is retained as a proper noun.
[MAT.15.32] And Jesus, calling to him his disciples, said, “I have compassion for the crowd, because they have already been waiting for me for three days, and they have nothing to eat. And I do not wish to send them away hungry, lest they collapse on the road.” [§]
ho de Iesous proskalesamenos tous mathetas autou eipen: splanchnizomai epi ton ochlon, hoti ede hemerai treis prosmenousin moi kai ouk echousin ti phagosin; kai apolysai autous nesteis ou thelo, mepote eklythosin en tei hodoi.
This verse describes a situation where Jesus is with his disciples and feels compassion for a large crowd of people who have been following him for three days without food. He does not want to send them away hungry for fear they will collapse on the journey home. The verse comes from the Gospel of Matthew (15:32) and the Gospel of Mark (8:3).
[MAT.15.33] And the disciples said to him, "From where would we obtain in the wilderness enough loaves to satisfy such a crowd?" [§]
kai legousin autoi hoi mathetai: pothen hemin en eremiai artoi tosoutoi hoste chortasai ochlon tosoouton?
This verse is from the Gospel of Matthew, chapter 15, verse 33. It records the disciples questioning how Jesus could provide so many loaves of bread in a desolate place to feed a large crowd. The names of God are not present in this verse, so the translation focuses on a direct rendering of the text into English. Because this verse contains no divine names, the rendering will not differ from a standard translation.
[MAT.15.34] And he says to them, Jesus: "How many breads do you have?" And they said: "Seven and a few small fishes." [§]
kai lege autois ho Iesous: posous artous echēte? hoi de eipan: hepta kai oliga ichthudia.
This verse comes from the Gospel of Matthew, chapter 15, verse 34. It describes the scene where Jesus asks his disciples how many loaves of bread they have, and they respond with seven loaves and a few small fish. The original text is in Koine Greek.
[MAT.15.35] And having commanded the crowd to recline upon the earth [§]
kai parangellas to okhlo anapesein epi ten gen
This phrase comes from the Gospel of Matthew chapter 14 verse 19. It describes Jesus instructing the crowds to recline on the grass. "kai" means and. "parangellas" means he commanded. "to okhlo" means the crowd. "anapesein" means to recline or to rest. "epi ten gen" means upon the ground or earth.
[MAT.15.36] He took the seven loaves and the fish, and having given thanks, he broke them and gave to the disciples, and the disciples to the crowds. [§]
elaben tous hepta artous kai tous ichthuas kai eucharistesas eklesen kai edidou tois mathetais, hoi de mathetai tois ochlois.
This verse describes a miracle where someone takes seven loaves and some fish, gives thanks, breaks them, and distributes them to the disciples, who then distribute them to the crowds. The original language is Koine Greek. We are translating based on the literal meaning of the words, avoiding traditional theological interpretations that have influenced translations.
[MAT.15.37] And everyone ate and was filled. And the remaining of the broken pieces they collected into seven full baskets. [§]
kai efagon pantes kai echortasthesan. kai to perisseuon ton klasmaton eran heptas spiridas plereis.
This verse describes the event where everyone ate and was filled, and then the remaining broken pieces were collected into seven full baskets. 'Kai' means 'and'. 'Efagon' means 'we ate'. 'Pantes' means 'all'. 'Echortasthesan' means 'were filled'. 'To' is 'the'. 'Perisseuon' means 'the remaining'. 'Ton klasmaton' means 'of the broken pieces'. 'Eran' means 'they collected'. 'Heptas spiridas' means 'seven baskets'. 'Plereis' means 'full'.
[MAT.15.38] And those eating were four thousand men, without women and children. [§]
hoi de esthiontes ean tetrakischilioi andres choris gunaikon kai paidion
This verse describes the number of men who ate. 'hoi' means 'the'. 'de' means 'and/but'. 'esthiontes' means 'those eating'. 'ean' means 'were'. 'tetrakischilioi' means 'four thousand'. 'andres' means 'men'. 'choris' means 'without'. 'gunaikon' means 'women'. 'kai' means 'and'. 'paidion' means 'children'. The verse states the number of men who ate, excluding women and children.
[MAT.15.39] And having dismissed the crowds, he went up into the boat and came into the region of Magadan. [§]
kai apolusas tous ochlous enebe eis to ploion kai elthen eis ta horia Magadan.
This verse describes Jesus dismissing the crowds, getting into a boat, and arriving in the region of Magadan. The words used are straightforward in their meaning, relating to actions of movement and location. It’s a narrative passage, describing what happened. "kai" is "and", "apolusas" is "having dismissed", "tous ochlous" is "the crowds", "enebe" is "he went up", "eis to ploion" is "into the boat", "elthen" is "he came", "eis ta horia Magadan" is "into the region of Magadan".
MAT.16
[MAT.16.1] And having approached, the Pharisees and the Sadducees, testing him, asked him to show a sign from heaven to them. [§]
Kai proselthontes hoi Pharisaioi kai Saddoukaioi peirazontes epērotēsan auton sēmeion ek tou ouranou epideixai autois.
This verse describes the Pharisees and Sadducees approaching Jesus and challenging him to demonstrate a sign from heaven. 'Kai' means 'and'. 'Proselthontes' means 'having approached'. 'Hoi' is the definite article 'the'. 'Pharisaioi' refers to the Pharisees. 'Saddoukaioi' refers to the Sadducees. 'Peirazontes' means 'testing' or 'challenging'. 'Epērotēsan' means 'asked'. 'Auton' refers to 'him'. 'Sēmeion' means 'sign'. 'Ek tou ouranou' means 'from heaven'. 'Epideixai autois' means 'to show to them'.
[MAT.16.2] But responding, he said to them: "When evening arrives, you state, 'Good weather,' because the sky is becoming red." [§]
ho de apokritheis eipen autois: opsias genomene legete: eudia, purrazei gar ho ouranos
This verse describes a response to a request for a sign. The speaker criticizes those asking, stating that they can predict the weather - specifically, a red sunset - but are unable to interpret the signs of the times. The verse literally means "But answering he said to them: When evening comes you say, 'Fair weather,' for the sky reddens."
[MAT.16.3] And in the morning: today there will be a chill, for the sky is reddening with freezing cold. You know how to discern the appearance of the sky, but are you unable to discern the signs of the times? [§]
kai proi: semeron cheimon, pyrrazei gar stygnazon ho ouranos. to men prosopon tou ouranou ginoskete diakrinein, ta de semeia ton kairon ou dunasthe?
This verse is from the Gospel of Luke, chapter 12, verse 54. It describes a red sky in the morning, signifying bad weather. The speaker is rebuking the listeners for being able to interpret weather signs but unable to understand the signs of the times, referring to the coming of the Kingdom of God. The verse uses imagery relating to understanding natural phenomena versus understanding spiritual truth.
[MAT.16.4] A wicked and adulterous generation seeks a sign, and a sign will not be given to it unless the sign of Jonah. And having left them, he departed. [§]
genea ponera kai moichalis semeion epizetei, kai semeion ou dothesetai autoi ei me to semeion Iona. kai katalipon autous apeilthen.
This verse comes from the account of Jesus being asked for a sign by the Pharisees and Sadducees. It speaks of a wicked and adulterous generation seeking a sign, but no sign will be given except the sign of Jonah. Finally, Jesus departed from them.
[MAT.16.5] And having come, the disciples forgot to take the breads. [§]
kai elthontes hoi mathetai eis to peran epelathonto artous labein
This verse describes the disciples forgetting to bring bread. "Kai" means "and". "Elthontes" means "having come". "Hoi mathetai" means "the disciples". "Eis to peran" means "to the other side". "Epelathonto" means "they forgot". "Artous labein" means "to take breads".
[MAT.16.6] And Jesus said to them: “See and pay attention from the leaven of the Pharisees and Sadducees.” [§]
ho de Iesous eipen autois: horate kai prosechete apo tes zymes ton Pharisaiōn kai Saddoukaiōn.
This verse is from the New Testament, specifically Matthew 16:6 or Mark 8:15, and warns about the teachings of the Pharisees and Sadducees. The original text is in Koine Greek. 'ὁ' is 'the', 'δὲ' is 'and', 'Ἰησοῦς' is 'Jesus', 'εἶπεν' is 'said', 'αὐτοῖς' is 'to them', 'ὁρᾶτε' is 'see', 'καὶ' is 'and', 'προσέχετε' is 'pay attention', 'ἀπὸ' is 'from', 'τῆς' is 'the', 'ζύμης' is 'leaven', 'τῶν' is 'of the', 'Φαρισαίων' is 'Pharisees', 'καὶ' is 'and', 'Σαδδουκαίων' is 'Sadducees'.
[MAT.16.7] And they were reasoning among themselves, saying that they had not taken loaves. [§]
hoi de dielogizonto en heautois legontes hoti artous ouk elabomen
This verse describes people thinking amongst themselves, stating that they did not take loaves of bread. The words are straightforward in their meaning. There are no divine names or titles present, thus no translation of God's name is required.
[MAT.16.8] Knowing also Yahveh said, "What are you contemplating among yourselves, you of little faith, that you do not have breads?" [§]
Knowing also Yahveh said, "What are you thinking among yourselves, little-faiths, that breads you do not have?"
This verse comes from the Gospels, where Yahveh (YHVH) is speaking to his disciples. The original Greek indicates questioning, a direct address, and a rebuke regarding a lack of faith pertaining to the provision of bread. The verse contains a direct quote from Yahveh. The disciples are contemplating a problem (lack of bread) and Yahveh directly addresses their inner thoughts and lack of trust.
[MAT.16.9] Do you not yet understand, nor remember the five loaves of the five thousand, and how many baskets you received? [§]
hoo-po no-ee-te, hoo-de mnay-mon-eu-ete toos pen-te ar-toos ton pen-ta-kis-chi-lee-on kai po-sos ko-fee-nos e-la-ve-te?
This verse asks the disciples if they do not yet understand or remember the five loaves for the five thousand, and how many baskets they took up.
[MAT.16.10] Did you not even take the seven loaves of the four thousand, and how many small fish did you take? [§]
hoo-deh toos hep-tah ar-toos ton tet-ra-kis-chil-ee-on kai pos-as spoo-ree-das el-a-beh-teh?
This verse asks about the number of loaves and fish taken up after a miracle. 'οὐδὲ' (hoodeh) means 'not even'. 'τοὺς ἑπτὰ ἄρτους' (toos hep-tah ar-toos) refers to 'the seven loaves'. 'τῶν τετρακισχιλίων' (ton tet-ra-kis-chil-ee-on) signifies 'of the four thousand'. 'καὶ πόσας σπυρίδας' (kai pos-as spoo-ree-das) means 'and how many small fish'. 'ἐλάβετε' (el-a-beh-teh) is the verb 'did you take?'
[MAT.16.11] How do you not understand that I did not speak to you concerning loaves? But pay attention away from the leaven of the Pharisees and Sadducees. [§]
pos ou noeete hoti ou peri artōn eipon hymin; prosechete de apo tēs zymēs tōn Pharisaion kai Saddoukaiōn.
This verse is from the New Testament, specifically Matthew 16:11. It is a warning from Jesus to his disciples not to take his previous remarks about “leaven” (meaning bread) literally, but to understand that he was warning them about the teachings of the Pharisees and Sadducees. The original language is Koine Greek. This translation will focus on a literal representation of the words, not necessarily the intended theological meaning, and does not contain any names of God.
[MAT.16.12] Then they understood that He did not say to beware of the leaven of breads, but of the teaching of the Pharisees and Sadducees. [§]
tote sunēkan hoti ouk eipen prosechein apo tēs zymēs tōn artōn all’ apo tēs didachēs tōn Pharisaiōn kai Saddoukaiōn.
This verse comes from Matthew 16:12, where Jesus warns his disciples to beware of the 'leaven of the Pharisees and Sadducees'. The disciples mistakenly think he is referring to the physical leaven of bread. The verse explains they realized he was not talking about avoiding the leaven in bread, but the teachings of the Pharisees and Sadducees.
[MAT.16.13] And when Jesus came into the regions of Caesarea Philippi, he asked his disciples, saying, "What do people say that I, the son of humanity, am?" [§]
Elthon de ho Iesous eis ta mere Kaisareias tes Philippou erota tous mathetas autou legon: tina legousin hoi anthropoi einai ton huion tou anthropou?
This verse recounts Jesus asking his disciples what people are saying about his identity. The names used here are proper nouns and require direct transliteration. 'Iesous' represents Jesus, and 'ho huion tou anthropou' means 'the son of humanity'.
[MAT.16.14] And they said, some John the Baptizer, others Elijah, still others Jeremiah or one of the prophets. [§]
hoi de eipan: hoi men Ioannen ton baptisten, alloi de Elian, heteroi de Ieremian e hena ton prophēton.
This verse comes from the Gospels and records people speculating about the identity of John the Baptist. The verse literally states 'And they said, some John the Baptizer, others Elijah, still others Jeremiah or one of the prophets.' The names are transliterated directly. 'Ioannes' becomes 'John', 'baptisten' becomes 'Baptizer', 'Elian' becomes 'Elijah', 'Ieremian' becomes 'Jeremiah', and 'prophēton' becomes 'prophets'. The words 'hoi' and 'de' have been translated as 'some' and 'others' respectively for readability.
[MAT.16.15] He said to them, "But who do you say that I am?" [§]
He says to them: "But you, who do you say that I am?"
This verse is from the New Testament, specifically Matthew 16:15. It is Jesus asking his disciples who they believe him to be. The original Greek uses 'λέγει αὐτοῖς' meaning 'He says to them'. 'ὑμεῖς δὲ' means 'but you'. 'τίνα με λέγετε εἶναι' translates to 'who do you say that I am?'
[MAT.16.16] Responding, Simon Peter said, "You are the Christ, the son of God, the living one." [§]
apokritheis de Simon Petros eipen: su ei ho Christos ho huios tou Theou tou zontos.
This verse is from the New Testament, specifically Matthew 16:16. It records Simon Peter's declaration about Jesus' identity. 'Apokritheis' indicates a response. 'Simon Petros' is Simon Peter. 'eipen' means 'said'. 'su ei' means 'you are'. 'ho Christos' is 'the Christ'. 'ho huios' is 'the son'. 'tou Theou' is 'of God'. 'tou zontos' is 'the living one'.
[MAT.16.17] And having answered, Jesus said to him, “Blessed are you, Simon son of John, for flesh and blood has not revealed this to you, but my Father who is in the heavens.” [§]
Apo-kri-theis de ho Ie-sous ei-pen au-to: ma-ka-rios ei, Si-mon Va-rio-na, hoti sarx kai haima ouk a-pe-ka-lu-psen soi all' ho pa-ter mou ho en tois ou-ra-nois.
This verse is from the Gospel of Matthew 16:17. It describes Jesus’ response to Simon Peter’s declaration that Jesus is the Messiah. The verse acknowledges Peter’s blessedness because his understanding was not revealed through human means, but by God the Father in heaven. ‘Apo-kri-theis’ means ‘having answered’, ‘ei-pen’ means ‘said’, ‘ma-ka-rios’ means ‘blessed’, ‘sarx’ means ‘flesh’ or ‘human nature’, ‘haima’ means ‘blood’, ‘a-pe-ka-lu-psen’ means ‘revealed’, ‘all’ means ‘but’, ‘ho pa-ter mou’ means ‘my father’ and ‘en tois ou-ra-nois’ means ‘in the heavens.’
[MAT.16.18] And I also say to you that you are Stone, and upon this stone I will build my community, and the gates of the underworld will not overpower it. [§]
ka ego de soi lego hoti su ei Petros, kai epi tautē tē petrā oikodomēsō mou tēn ekklēsian kai pūlai Hadou ou katischysousin autēs
This verse comes from the Gospel of Matthew, chapter 16, verse 18. It is spoken by Yeshua to Simon, whom he renames Petros. The verse centers on a play on words concerning ‘petros’ meaning ‘stone’ or ‘rock’. The verse asserts that Yeshua will build his community upon this stone, and that the gates of the underworld will not prevail against it. The original text is Koine Greek.
[MAT.16.19] I will give to you the keys to the kingdom of the heavens, and whatever you bind on the earth will be bound in the heavens, and whatever you loose on the earth will be loosed in the heavens. [§]
dosoh soi tas kleidas tes basileias ton ouranon, kai ho ean deseis epi tes ges estai dedemenon en tois ouranois, kai ho ean luseis epi tes ges estai lelumeno en tois ouranois.
This verse originates from the Gospel of Matthew 16:19 in the New Testament. It is spoken by Yeshua to Kefa. The verse states that Yeshua will give Kefa the keys to the kingdom of the heavens, and whatever Kefa binds on earth will be bound in the heavens, and whatever Kefa looses on earth will be loosed in the heavens. The verse uses several key terms regarding power and authority, and specifically mentions 'the heavens' rather than 'heaven'.
[MAT.16.20] Then he instructed the disciples that they should tell no one that he is the Messiah. [§]
toh-teh dee-eh-stai-lah-toh tois mah-thee-tais hee-nah mee-den-ee ei-po-sin ho-tee au-tos ehs-tee-n ho khrees-tos
This verse is from the New Testament, specifically Matthew 16:20. The original language is Koine Greek. The verse instructs the disciples not to tell anyone that Jesus is the Messiah. The names of God are not present in this verse.
[MAT.16.21] From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes and be killed, and on the third day be raised. [§]
Apo tote erxato ho Iesous deiknynin tois mathetais autou hoti dei auton eis Hierosolyma apelethein kai polla pathein apo ton presbyteron kai archiereon kai grammateon kai apoktantheai kai te tritai hemerai egerthainai.
This verse describes Jesus beginning to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and rise again on the third day. The names of God are not present in this verse, so this is a direct translation of the text.
[MAT.16.22] And having taken him, the Peter began to rebuke him, saying: "Have mercy on you, my Lord; this will not be to you." [§]
kai proslabomenos auton ho Petros erxato epitimein auto legon: ileos soi, kurie; ou me estai soi touto.
This verse describes Peter rebuking Jesus. "Kai" means 'and'. "Proslabomenos" means 'having taken'. "Auton" means 'him'. "Ho Petros" means 'the Peter'. "Erxato" means 'began'. "Epitimein" means 'to rebuke'. "Legon" means 'saying'. "Ieleos soi" means 'have mercy on you'. "Kurie" means 'Lord'. "Ou me estai soi touto" means 'this will not be to you'.
[MAT.16.23] Now having turned, he said to Peter: "Go behind me, Satan. You are a stumbling block to me, because you do not think about the things of God, but about the things of people." [§]
ho de strapheis eipen to Petro: hypage opiso mou, satana; skandalon ei emou, hoti ou phroneis ta tou theou alla ta ton anthropon.
This verse is from the Gospel of Matthew 16:23. It describes Jesus turning to Peter and rebuking him. The speaker is Jesus. "strapheis" means "having turned". "eipen" means "said". "hypage" is a command meaning "go". "opiso mou" means "behind me". "satana" is a direct address. "skandalon" means "stumbling block" or "scandal". "ei" is "you are". "emou" means "of me". "hoti" means "because". "ou phroneis" means "you do not think". "ta tou theou" means "the things of God". "alla" means "but". "ta ton anthropon" means "the things of people".
[MAT.16.24] Then Yeshua said to his students: if anyone wishes to come behind me, let him deny himself and let him lift his own cross and let him follow me. [§]
toh-teh ho ee-ay-soos ei-pen tois ma-thee-tais au-too: ei tis the-lei o-pee-so moo el-thien, a-par-nee-sas-tho heau-ton kai a-ra-to ton stau-ron au-too kai a-ko-loo-thee-to moi.
This verse is from the Gospel of Matthew, chapter 16, verse 24. It’s a central teaching of Yeshua (Jesus) regarding discipleship. It calls for a complete denial of self, taking up one’s cross, and following him. The names present are Yeshua (Jesus) and Elohim (God), though Elohim is not explicitly present in this verse. The speaker is referring to himself, Yeshua, who is claiming divine authority.
[MAT.16.25] For whoever wishes to preserve their life will lose it, and whoever loses their life for the sake of Yahveh will find it. [§]
hos gar ean thelei ten psychen autou sosai apolesei auten. hos d’ an apolesei ten psychen autou heneken emou heurisei auten.
This verse comes from the Gospel of Matthew 16:25. It speaks about losing and finding one’s life. The verse is using a specific construction to emphasize a paradoxical truth: to preserve one’s life (psychē) is to lose it, and to lose it for the sake of ‘me’ is to find it. The ‘me’ is understood in context to be Yahveh. The verse does not have any names of God explicitly, but the implication is strong.
[MAT.16.26] For what benefit will there be to a person if they gain the whole world and their soul is harmed? Or what will a person give as an exchange for their soul? [§]
tee gar oh-fe-lay-thee-set-ai an-thro-pos eh-ahn ton kos-mon hol-on ker-dee-say tee-n deh psoo-kheen au-too zeh-mee-o-thee? ee tee do-say an-thro-pos an-tal-lag-ma tees psoo-khees au-too?
This verse asks what profit is there for a person if they gain the whole world but lose their own soul? And what will a person give in exchange for their soul? It’s a rhetorical question emphasizing the greater value of the soul compared to worldly possessions.
[MAT.16.27] For the son of the human being is about to come in the glory of his father with the angels of himself, and then he will give to each one according to the deed of himself. [§]
mellei gar ho huios tou anthropos erchesthai en tee doxay tou patros autou meta ton angelon autou, kai tote apodosei hekasto kata teen praxin autou.
This verse discusses the coming of the 'Son of Man' with his angels, and the subsequent judgment based on each person's actions. The Greek words used have direct equivalents in common religious texts, however, this translation will follow the direction to be literal.
[MAT.16.28] Truly I say to you that there are some of those standing here who will not taste death until they see the son of man coming in his kingdom. [§]
Amen lego humin hoti eisin tines ton hode hestoton hoitines ou me geusontai thanatou heos an idosin ton huion tou anthropou erchomenon en te basileia autou.
This verse is from the Gospel of Matthew (16:28) and features several important terms. "Amen" is a direct affirmation. "lego humin" means "I say to you". The phrase "eisin tines" signifies "there are some". "ton hode hestoton" means "of those standing here". "ou me geusontai thanatou" translates to "will not taste death". "heos an idosin" means "until they see". "ton huion tou anthropou" refers to "the son of man". Finally, "erchomenon en te basileia autou" means "coming in his kingdom".
MAT.17
[MAT.17.1] And after six days, Jesus takes Peter and James and John his brother, and leads them up to a high mountain in private. [§]
kai meth’ hemeras hex paralamvanei ho Iesous ton Petron kai Iakovon kai Ioannen ton adelphon autou kai anapherei autous eis oros hypselon kat’ idian.
This verse describes Jesus taking Peter, James, and John his brother, to a high mountain privately. The names are transliterated directly to maintain phonetic accuracy. ‘Jesus’ is retained as it’s a common and accepted name. ‘Peter’, ‘James’, and ‘John’ are also retained as established names. The other words are translated as directly as possible.
[MAT.17.2] And he was transformed before them, and his face shone as the sun, and his clothes became white as the light. [§]
kai metamorphothe emprosthen auton, kai elampsen to prosopon autou hos ho helios, ta de himatia autou egeneto leuka hos to phos.
This verse describes a transformation. 'metamorphothe' means 'was transformed'. 'emprosthen auton' means 'before them'. 'elampsen' means 'shone'. 'to prosopon autou' means 'his face'. 'hos ho helios' means 'as the sun'. 'ta de himatia autou' means 'his clothes also'. 'egeneto' means 'became'. 'leuka' means 'white'. 'hos to phos' means 'as the light'.
[MAT.17.3] And behold, Moses and Elijah appeared to them, conversing with him. [§]
kai idou ophthē autois Mōysēs kai Hēlias syllalountes met’ autou
This verse, originating from the New Testament (Luke 9:30), describes an appearance of Moses and Elijah while conversing with someone. ‘kai’ means ‘and’, ‘idou’ means ‘behold’ or ‘and behold’, ‘ophthē’ means ‘appeared’, ‘autois’ means ‘to them’, ‘Mōysēs’ is Moses, ‘kai’ means ‘and’, ‘Hēlias’ is Elijah, ‘syllalountes’ means ‘conversing’ or ‘talking together’, ‘met’ means ‘with’, and ‘autou’ refers to ‘him’.
[MAT.17.4] And responding, Peter said to Jesus: "my Lord, it is good for us to be here. If you wish, I will make three dwellings here, one for you, and one for Moses, and one for Elijah." [§]
apokritheis de ho Petros eipen to Iesou: kurie, kalon estin hemas hode einai: ei theleis, poieso hode treis skenas, soi mian kai Moyses mian kai Hlia mian.
This verse comes from the New Testament, specifically the Gospel of Matthew 17:4. Peter is responding to a divine manifestation and proposes building shelters for Jesus, Moses, and Elijah. "kurie" is a respectful address, and the overall sentiment is one of reverence and a desire to memorialize the event. The names used are transliterated from the original Greek.
[MAT.17.5] While he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice from the cloud saying: "This is my son, the beloved, in whom I am well pleased; listen to him." [§]
eti autou lalountos idou nephele photaine epeskiasen autous, kai idou phone ek tes nepheles legousa: houtos esti ho huios mou ho agapetos, en ho eudokesa: akouete autou.
This verse describes a scene where, while someone is still speaking, a bright cloud overshadows those present, and a voice comes from the cloud identifying the speaker as God's beloved son, in whom God is well pleased, and commanding those present to listen to this son. The original is from the New Testament.
[MAT.17.6] And having heard, the disciples fell upon their faces and they feared greatly. [§]
kai akousantes hoi mathetai epesan epi prosopon autōn kai ephobēthēsan sphodra
This verse describes the disciples' reaction to something they have heard. "Kai" means "and". "Akousantes" means "having heard". "Hoi mathetai" means "the disciples". "Epesan epi prosopon autōn" means "they fell upon their faces". "Kai" again means "and". "Ephobēthēsan" means "they feared". "Sphodra" means "greatly".
[MAT.17.7] And Jesus approached, and having touched them, he said: "Rise up, and do not fear." [§]
kai proseelthen ho Iesous kai hapsamenos auton eipen: egerthēte kai mē phobeisthe.
This verse is from the New Testament, specifically the account of Jesus raising the daughter of Jairus. It describes Jesus approaching, touching the deceased girl, and then commanding her to rise and not fear. The original text is in Koine Greek.
[MAT.17.8] Having lifted up their eyes, they saw no one except Jesus alone. [§]
eparantes de tous ophthalmous autōn oudena eidon ei mē auton Iēsoun monon.
This verse describes a moment of heightened spiritual awareness where the disciples only see Jesus. "eparantes" means "having lifted up". "ophthalmous" means "eyes". "autōn" means "their". "oudena" means "no one". "eidon" means "they saw". "ei mē" means "except". "auton" refers to Jesus. "monon" means "only".
[MAT.17.9] And as they were descending from the mountain, Jesus commanded them, saying, "Tell no one the vision until the son of man is raised from the dead." [§]
Kai katabainonton auton ek tou orous eneteilato autois ho Iesous legon: medeni eipete to horama heos hou ho huios tou anthropou ek nekron egerthei.
This verse describes Jesus commanding those who witnessed a vision on a mountain not to tell anyone about it until after he has risen from the dead. 'Kai' means 'and'. 'Katabainonton' means 'descending'. 'Auton' refers to 'them'. 'Ek tou orous' means 'from the mountain'. 'Eneteilato' means 'he commanded'. 'Autois' means 'to them'. 'Ho Iesous' means 'Jesus'. 'Legon' means 'saying'. 'Medeni' means 'to no one'. 'Eipete' means 'you shall tell'. 'To horama' means 'the vision'. 'Heos hou' means 'until'. 'Ho huios tou anthropou' means 'the son of man'. 'Ek nekron' means 'from the dead'. 'Egerthei' means 'is raised'.
[MAT.17.10] And the disciples asked him, saying, "What then do the scribes say that Elijah must come first?" [§]
kai epērotēsan auton hoi mathētai legontes ti oun hoi grammaties legousin hoti Ēlian dei elthein prōton
This verse is from the Gospel of Mark 9:11. It records a question posed by the disciples to Jesus. They are asking why the scribes teach that Elijah must come first. 'Kai' is 'and'. 'Epērotēsan' is 'they asked'. 'Auton' is 'him'. 'Hoi mathētai' is 'the disciples'. 'Legontes' is 'saying'. 'Ti oun' is 'what then'. 'Hoi grammaties' is 'the scribes'. 'Legousin' is 'they say'. 'Hoti' is 'that'. 'Ēlian' is 'Elijah'. 'Dei' is 'it is necessary'. 'Elthein' is 'to come'. 'Prōton' is 'first'.
[MAT.17.11] And the one responding said, "Elijah will indeed come and the Gods will restore everything." [§]
Ee-lee-as men er-khom-ai kai a-po-ka-ta-stee-sei pan-ta
This verse references Elijah. 'Elijah' comes from the name 'Eliyahu', meaning 'My God is Yahveh'. The verse states that Elijah will come and restore all things. The verb 'restore' implies a return to a previous state.
[MAT.17.12] But I say to you that Elijah has already come, and they did not recognize him, but they did to him whatever they wanted. Thus, the Son of Man will also suffer at their hands. [§]
lego de humin hoti Elias ede elthen, kai ouk epagnosan auton all’ epoiesan en auto hosa ethelesan; houtos kai ho huios tou anthropou mellei paschein hyp’ autōn.
This verse is from the Gospel of Matthew, chapter 17, verse 12. It states that Elijah has already come, but people did not recognize him and did things to him as they wished. It then draws a parallel, stating that the Son of Man will also suffer at their hands. The name 'Elias' is a form of 'Eliyahu', meaning 'My God is Yahveh'.
[MAT.17.13] Then the disciples understood that he was speaking about John the Baptist, and he said this to them. [§]
toh-teh soo-nay-kan hoi mah-thee-tai ho-tee pe-ree Yo-han-noo too bap-tees-too ei-pen af-toys.
This verse describes the disciples realizing that Jesus was speaking about John the Baptist. "τότε" (tote) means "then". "συνῆκαν" (sunekan) means "they understood". "οἱ μαθηταὶ" (hoi mathetai) means "the disciples". "ὅτι" (hoti) means "that". "περὶ Ἰωάννου τοῦ βαπτιστοῦ" (peri Ioannou tou baptistou) means "about John the Baptist". "εἶπεν αὐτοῖς" (eipen autois) means "he said to them".
[MAT.17.14] And having come to the crowd, a man approached to him, kneeling before him. [§]
kai elthonton pros ton ochlon proseelthen autooi anthropos gonypeton auton
This verse describes someone approaching a crowd and then a man kneels before that person. The original text is in Koine Greek. 'kai' means 'and', 'elthonton' is a participle meaning 'having come', 'pros' means 'to', 'ton ochlon' means 'the crowd', 'proseelthen' means 'approached', 'autooi' means 'to him/her/it', 'anthropos' means 'man', 'gonypeton' means 'kneeling', and 'auton' means 'him'.
[MAT.17.15] And saying: my Lord, have mercy on my son, because he is suffering fits and experiencing harm; for he often falls into the fire and he often falls into the water. [§]
kai legon: kurie, eleeson mou ton huion, hoti seleniazetai kai kakos paschei; pollakis gar piptai eis to pur kai pollakis eis to hudor.
This verse describes a father pleading with his Lord for mercy for his son who suffers from a neurological condition causing him to fall into fire and water repeatedly. "Seleniazetai" refers to the moon, and was used to describe epileptic fits. "Kurie" is a vocative form, calling out to the Lord. "Eleeson mou" is a plea for mercy, and "paschei" means 'suffers'. The verse details the father's desperate situation and his direct appeal to the one he believes can help.
[MAT.17.16] And they brought him to your disciples, and they were not able to heal him. [§]
kai prosénénka autón tois mathétais sou, kai ouk édunéthésan autón thérapeúsai.
This verse is from the Greek text. 'kai' means 'and'. 'prosénénka' means 'brought'. 'auton' means 'him'. 'tois mathétais sou' means 'to your disciples'. 'kai' means 'and'. 'ouk édunéthésan' means 'were not able'. 'auton' means 'him'. 'thérapeúsai' means 'to heal'.
[MAT.17.17] And having answered, Jesus said, "O unbelieving and twisted generation, how long will I be with you? How long will I bear with you? Bring him here to me." [§]
apokritheis de ho Iesous eipen: o genea apistos kai diestrammene, heos pote meth' hymon esomai? heos pote anexomai hymon? pherete moi auton hode.
This verse is from the New Testament, specifically Matthew 17:17, and is spoken by Jesus to his disciples after they failed to heal a boy. It expresses Jesus' frustration and disappointment. The original is in Koine Greek. 'Apokritheis' is a participle meaning 'having answered.' 'De' is a connecting particle, often translated as 'and.' 'Ho Iesous' means 'the Jesus.' 'Eipen' means 'said.' 'O genea' means 'O generation.' 'Apistos' means 'unbelieving.' 'Kai' means 'and.' 'Diestrammene' means 'crooked' or 'perverse.' 'Heos pote' means 'until when' or 'how long.' 'Meth' hymon' means 'with you.' 'Esomai' means 'I will be.' 'Anexomai' means 'I will endure' or 'I will bear with.' 'Pherete' is an imperative meaning 'bring.' 'Auton' means 'him.' 'Hode' means 'here.'
[MAT.17.18] And Jesus rebuked it, and the demon went out from him, and the boy was healed from that hour. [§]
kai epetimēsen autō ho Iēsous kai exēlthen ap’ autou to daimonion kai ethērapeuthē ho pais apo tēs hōras ekeinēs
This verse describes Jesus rebuking a demon and healing a boy. 'kai' means 'and'. 'epetimēsen' means 'he rebuked'. 'autō' is a dative pronoun meaning 'to him'. 'ho Iēsous' means 'the Jesus'. 'kai' again means 'and'. 'exēlthen' means 'it went out'. 'ap’ autou' means 'from him'. 'to daimonion' means 'the demon'. 'kai' again means 'and'. 'ethērapeuthē' means 'he was healed'. 'ho pais' means 'the boy'. 'apo tēs hōras ekeinēs' means 'from that hour'.
[MAT.17.19] Then, having come near, the students said to Jesus privately: "Why were we unable to drive it out?" [§]
toh-teh pros-el-thon-tes hoi ma-the-tai toi Ie-sou kat' i-dee-an ei-pon; dee-ah tee he-meis ouk e-du-na-the-men ek-ba-lein au-to?
This verse is from the New Testament, specifically Matthew 17:19. The disciples privately approach Jesus and ask why they were unable to cast out a demon. The names used are 'Jesus' (Iesous) and the pronouns and verbs are standard Koine Greek. It is a question asked by the disciples to Jesus.
[MAT.17.20] But he said to them, because of the little faith of you, truly I say to you, if you have faith like a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move, and nothing will be impossible for you. [§]
ho de legei autois dia ten oligopistian humon, amen gar lego humin, ean echēte pistin hōs kokkon sinapēos, ereite tō orei toutō meta ba enthen ekei, kai metabēsetai, kai ouden adunatēsei humin.
This verse is from the Gospel of Matthew, chapter 17, verse 20. It describes a situation where the disciples were unable to cast out a demon from a young boy. Jesus rebukes their lack of faith, and explains that even a small amount of faith – as small as a mustard seed – can accomplish great things, even moving mountains. The verse emphasizes the power of faith and the lack of limits when one truly believes. The 'you' refers to the disciples.
[MAT.17.22] As they were gathering together in Galilee, Jesus said to them: "The son of man is about to be handed over into the hands of men." [§]
soo-stref-om-en-on deh ow-ton en tee Gal-i-lai-a ei-pen ow-toys ho Ye-soos: mel-lei ho hoo-ee-os too an-thro-poo pa-ra-dee-dos-thai eis khei-ras an-thro-pon
This verse describes Jesus speaking to his followers while they are in Galilee. He states that the son of man is about to be handed over to the hands of men. The verse contains standard phrasing for indicating an imminent event and a passive voice construction for 'handed over'.
[MAT.17.23] And they will kill him, and on the third day he will be raised. And they were greatly grieved. [§]
kai apoktenousin auton, kai te trite hemera egerthēsetai. kai elupēthēsan sphodra.
This verse is from the New Testament, specifically Matthew 17:23, and describes the prediction of Jesus’ death and resurrection. 'kai' means 'and'. 'apoktenousin' means 'they will kill'. 'auton' means 'him'. 'te' is a form of 'the'. 'trite' means 'third'. 'hemera' means 'day'. 'egerthēsetai' means 'he will be raised'. 'kai' means 'and'. 'elupēthēsan' means 'they were grieved'. 'sphodra' means 'greatly'.
[MAT.17.24] And when they came to Capernaum, those who collected the two-drachma tax approached Peter and said, "Does your teacher not pay the two-drachma tax?" [§]
Elthonton de autōn eis Kaparnoum prosēlthon hoi ta didrakhma lambanontes tō Petrou kai eipan: ho didaskalos humōn ou telei [ta] didrakhma?
This verse describes an encounter with collectors of the temple tax. They approach Simon Peter and ask him if Jesus pays the temple tax. The original language is Koine Greek. 'El' appears as part of a place name 'Kaparnoum', which is a compound name. We will translate 'El' as 'God' in this instance. 'Didrakhma' refers to a two-drachma coin, a type of currency.
[MAT.17.25] He says, "Yes." And having come into the house, Jesus anticipated him, saying, "What do you think, Simon? Do the kings of the earth receive taxes or customs duties from their own children or from strangers? [§]
legei nai kai elthon ta eis ten oikian proephthasen auton ho Iesous legon ti soi dokei Simon hoi basileis tes ges apo tinon lambanousin telea e khenson apo ton huion auton e apo ton allotrion
This verse is from the Gospel of Luke, chapter 7, verse 47. It depicts a scene where Jesus is interacting with a woman who has anointed his feet. The question posed by Jesus to Simon, the Pharisee, is a rhetorical one, designed to illustrate a point about forgiveness and love. The verse literally asks Simon from whom earthly kings receive taxes or customs duties – from their own children or from strangers. The intent is to show that greater debts are forgiven to those who love much.
[MAT.17.26] And having said, "From those who are other," Jesus said to them, "Therefore truly free are the sons." [§]
ei-pon-tos de ap-o ton al-lo-tri-on ef-e au-to-i ho Ie-sous ara ge eleu-the-roi ei-sin hoi hui-oi
This verse is from the Gospel of John, chapter 8, verse 36. It details a conversation between Jesus and some Jews who believed in him. The verse translates to 'and having said, from the strangers, said to him Jesus, therefore truly free are the sons'. 'Strangers' refers to people who are not of God’s family, in contrast to 'sons' referring to those who are children of God.
[MAT.17.27] So that we do not cause them to stumble, having gone to the sea, cast a hook, and take the first fish that rises, and having opened its mouth, you will find a coin of silver. Having taken that one, give it to them in place of me and you. [§]
hina de me skandalisomen autous, poreutheis eis thalassan bale ankistron kai ton anabanta proton ichthun aron, kai anoixas to stoma autou heurisces statera; ekeinon labon dos autois anti emou kai sou.
This verse describes an unusual instruction given by Jesus to Peter: to catch a fish and find a coin in its mouth, which is then to be given to the temple tax collector in lieu of paying the tax for both Jesus and Peter. The Greek words are straightforward, focusing on action and direct objects. 'Skandalisoomen' means 'that we may not cause to stumble'. 'Anabanta' means 'the one ascending/rising'. 'Ichthun' is 'fish'. 'Aron' is 'take'. 'Stoma' is 'mouth'. 'Heurisces' is 'you will find'. 'Statira' is 'a coin of silver'. 'Dos' is 'give'. 'Anti' is 'in place of'.
MAT.18
[MAT.18.1] At that hour, the students came to Jesus, saying, "Who, then, is greatest in the kingdom of the heavens?" [§]
En ekeinei tee hora proseelthon hoi mathetai toi Iesou legontes: tis ara meizon estin en tee basileia ton ouranon?
This verse describes a moment when the students came to Jesus, asking who is the greatest in the kingdom of the heavens.
[MAT.18.2] And having called a child to himself, he stood him in the midst of them. [§]
kai pros-kal-es-am-en-os pai-di-on es-tes-en au-to en mes-o au-ton
This verse is from the New Testament, specifically Matthew 19:13 (or parallel passages). It describes Jesus calling a child to stand among those present. The words are from the Koine Greek text. 'Kai' means 'and'. 'Pros-kal-es-am-en-os' means 'having called to [himself]'. 'Pai-di-on' means 'a child'. 'Es-tes-en' means 'he stood' or 'he placed'. 'Au-to' means 'him'. 'En mes-o au-ton' means 'in the midst of them'.
[MAT.18.3] And He said, truly I tell you, if you do not turn and become as little children, you will not enter the kingdom of the heavens. [§]
kai eipen, amen lego humin, ean me straphete kai genesthe hos ta paidia, ou me eiselthete eis ten basileian ton ouranon.
This verse is from the Gospel of Matthew (18:3) and discusses the need for spiritual humility to enter the Kingdom of Heaven. The verse directly addresses an audience and uses conditional language. It emphasizes a transformation – turning and becoming like children. The original language is Koine Greek, but the request specifically asks for a translation from the original text while avoiding Greek characters. It is important to note that this is a translation of a translation; it originally came from Aramaic.
[MAT.18.4] Therefore, whoever humbles himself as this little child is the greatest in the kingdom of the heavens. [§]
hos-tis oun tape-i-no-sei heau-ton hos to pai-dee-on tou-to, hou-tos es-teen ho mei-zon en tee bas-i-lei-a ton ou-ra-non.
This verse, from the Gospel of Matthew (18:4) is a statement about humility. It states that whoever humbles himself like this little child is the greatest in the kingdom of the heavens. The original Greek uses comparative and superlative adjectives to indicate degrees of greatness in the context of humility.
[MAT.18.5] And whoever receives one child of this kind upon the name of me, receives me. [§]
kai hos ean dexetai hen paidion toiouto epi to onomati mou, eme dexetai.
This verse comes from the Gospel of Matthew 18:5. It describes receiving a child in the name of the speaker, which is understood to be Yahveh. The original text is Koine Greek. The phrase 'epi to onomati mou' is literally 'upon the name of me', meaning in my authority or as representing me. The verb 'dexetai' means 'receives' or 'welcomes'.
[MAT.18.6] Therefore, if anyone causes one of these little believers to stumble, it is more profitable for him that a large millstone be hung around his neck and he be sunk in the open sea. [§]
Hos d' an skandalisei hena ton mikron touton ton pisteuonton eis eme, sympherei auto hina kremasthei mylos onikos peri ton trachēlon autou kai katapontisthei en tō pelagei tēs thalassas.
This verse comes from the Gospel of Matthew 18:6 and describes the severe consequences for causing a believer to stumble. 'Hos' means 'so' or 'therefore'. 'An' introduces a conditional clause. 'Skandalisei' means 'causes to stumble'. 'Hena ton mikron touton' means 'one of these little ones'. 'Ton pisteuonton eis eme' means 'those believing into me'. 'Sympherei auto' means 'it is profitable for him'. 'Hina kremasthei' means 'that a millstone may be hung'. 'Mylo onikos' is 'a donkey millstone', referring to a very large and heavy millstone. 'Peri ton trachēlon autou' means 'around his neck'. 'Kai katapontisthei' means 'and be sunk'. 'En tō pelagei tēs thalassas' means 'in the open sea'.
[MAT.18.7] Woe to the world from the causes of stumbling; for it is necessary that causes of stumbling come, but woe to the person through whom the cause of stumbling comes. [§]
Wah-ee toh kos-moh ah-poh ton scan-dah-lon; ah-nahg-keh gar el-theen tah scan-dah-lah, plen wah-ee toh ahn-thro-pos dee hoo toh scan-dah-lon er-kheh-tai.
This verse speaks about woe coming to the world because of causes of stumbling or offenses. It acknowledges that such things are inevitable, but specifically warns woe to the person through whom the offense comes. The original text uses ‘skandalon’ which refers to something that causes offense, a trap, or a stumbling block. 'Ananke' means necessity or inevitability. 'Plen' is a connecting word meaning 'but' or 'however'.
[MAT.18.8] But if your hand or your foot causes you to stumble, cut it off and throw it away from you. It is better for you to enter life crippled or lame than with two hands or two feet to be cast into the eternal fire. [§]
Ei de he cheir sou e ho pous sou skandalizei se, ekkopsōn autōn kai bale apo sou; kalon soi estin eiselthein eis tēn zōēn kullōn ē chōlōn ē duo cheiras ē duo podas echonta blēthēnai eis to pur to aiōnion.
This verse, from Matthew 18:8, discusses the severity of sin and the need to prioritize spiritual wholeness over physical completeness. It uses strong metaphorical language. The verse says that if your hand or foot causes you to stumble into sin, you should cut it off and cast it away. It is better to enter life crippled or lame than to be thrown into eternal fire with both hands and both feet.
[MAT.18.9] And if your eye causes you to stumble, remove it and cast it from you. It is better for you to enter into life with one eye than to have two eyes and be cast into the valley of fire. [§]
kai ei ho ophthalmos sou skandalizei se, exele auton kai bale apo sou; kalon soi estin monophthalmon eis ten zoen eiselthein e duo ophthalmous echonta blethenai eis ten geennan tou pyros.
This verse is from the Gospel of Matthew (5:29). It uses strong imagery to emphasize the importance of dealing with anything that causes one to sin. The verse literally speaks of plucking out an eye or cutting off a hand if those body parts cause one to stumble into sin. 'Geenna' refers to a place of fire, a representation of eternal punishment. The verse is not advocating self-mutilation, but rather radical self-discipline to avoid sin.
[MAT.18.10] Behold, do not despise one of these little ones; for I say to you that their angels in the heavens continually behold the face of my Father who is in the heavens. [§]
Horate mee katafronēsete henos ton mikron toutōn; lego gar humin hoti hoi angeloi autōn en ouranois dia pantos blepousin to prosōpon tou patros mou tou en ouranois.
This verse originates from the Gospel of Matthew 18:10. It cautions against despising even the smallest among believers. It asserts that their angels constantly behold the face of my Father who is in the heavens. Note that 'my Father' refers to God, and the 'angels' are believed to be guardian angels associated with these 'little ones'.
[MAT.18.12] What do you think? If someone has one hundred sheep and one of them wanders off, will he not leave the ninety-nine on the mountains and go to seek the wandering one? [§]
tee humeen doki? ean genetaitee teenee anthropo hekatoon probata kai planethee hen ex autoon, oochee apheesei ta enenekonta ennea epi ta ore kai poreuthees zee-tei to planomenon?
This verse asks a rhetorical question to illustrate a point about the value of each individual. It poses a scenario where a person has one hundred sheep and one wanders off. The question asks if the person would leave the ninety-nine to search for the lost one. The verse uses common words for 'you', 'it seems to', 'if', 'someone', 'hundred', 'sheep', 'wander', 'leave', 'the', 'upon', 'the mountains', 'go', 'seek', 'the wandering one'.
[MAT.18.13] And if it happens that he finds it, truly I say to you that he rejoices over it more than over ninety-nine that did not go astray. [§]
kai ean genētai heurein autō, amēn legō humin hoti chairei ep’ autō mallon ē epi tois enēnēkonta ennea tois mē peplanēmenois
This verse is from the Gospel of Luke (15:7), part of the parable of the lost sheep. It states that when a shepherd finds a lost sheep, there is more rejoicing over that one sheep than over ninety-nine that did not stray. The verse uses ‘God’ implicitly, as the shepherd represents God. The words relating to God are not explicit, but understood in context.
[MAT.18.14] Thus, it is not the will before the Gods of your my Lord who is in the heavens that one of these small ones be destroyed. [§]
hoo-toos ouk eh-stee-n theh-lee-mah ehm-pro-sthen too pa-trohs hoo-mon too en oo-rah-nois hee-nah ah-po-leh-tai hen ton mee-kron too-ton.
This verse appears to be from a non-original source, being in Ancient Greek, and not the original text of the verse. Assuming this is a translation of Matthew 18:14, we will attempt a literal translation based on the underlying concepts assuming the original text was in Aramaic or Hebrew. The verse refers to God's will concerning the loss of even the smallest of people. The 'Father' here refers to 'El' - God. The context implies a plural 'Gods' are being referenced, with a focus on the one addressed as 'my Lord'.
[MAT.18.15] But if your brother sins against you, go and privately rebuke him between you and him alone. If he listens to you, you have gained your brother. [§]
Ean de hamartese [eis se] ho adelphos sou, hypage elegxon auton metaxu sou kai autou monou. Ean sou akousei, ekerdesas ton adelphon sou.
This verse details how to address a brother who has sinned. The phrasing suggests a private, one-on-one confrontation. If the brother listens, the relationship is restored. The phrase '[eis se]' means 'against you' and is implied but not essential for translation.
[MAT.18.16] But if he does not listen, take with you yet one or two, so that every word may be established by the mouth of two witnesses or three. [§]
Ean de me akousei, paralabe meta sou eti hena e duo, hina epi stomatos duo marturon e trion stathai pan rhema.
This verse comes from the Septuagint, a Greek translation of the Hebrew Bible. It discusses the need for multiple witnesses to establish truth. 'Ean de me akousei' means 'if he does not listen.' 'Paralabe meta sou eti hena e duo' means 'take with you still one or two.' 'Hina epi stomatos duo marturon e trion stathai pan rhema' means 'so that on the mouth of two witnesses or three may stand every word.'
[MAT.18.17] But if they do not listen to you, tell the community. And if they do not listen even to the community, let them be to you as the foreigner and the tax collector. [§]
ean de parakousē autōn, eipe tē ekklēsiā; ean de kai tēs ekklēsiās parakousē, estō soi hōsper ho ethnikos kai ho telōnēs.
This verse comes from Matthew 18:17. It describes what to do if a brother or sister sins against you. The instructions are to first address the issue with the individual, and if they do not listen, to bring it before the community of believers, referred to here as 'the church'. If they still refuse to listen even after the intervention of the church, they should be treated as an outsider, like a Gentile or a tax collector – individuals considered to be outside the covenant community.
[MAT.18.18] Truly I say to you: whatever you bind on the earth will be bound in heaven, and whatever you loosen on the earth will be loosened in heaven. [§]
Amen lego humin: hosa ean desete epi tes ges estai dedemena en ourano, kai hosa ean lusete epi tes ges estai lelumena en ourano.
This verse is spoken by Jesus and asserts a connection between actions performed 'on earth' and their corresponding effect 'in heaven'. The verb 'desete' means 'to bind' and 'lusete' means 'to loosen'. The verse essentially states that whatever is bound on earth will be bound in heaven, and whatever is loosened on earth will be loosened in heaven. The verse originates from the Gospel of Matthew, chapter 18, verse 18. It is important to note that the original verse is in Koine Greek, not the original languages of the Bible. This is a translation from Greek to English, maintaining literal accuracy.
[MAT.18.19] Again, [amen] I say to you that if two of you agree on Earth concerning any matter that they may request, it will come to pass for them from my Father who is in heaven. [§]
Palin [ameen] lego humin hoti ean duo sumphoneesoosin ex humon epi tes ges peri pantos pragmatos hou ean aitesontai, genesetai autois para tou patros mou tou en ouranois.
This verse speaks of the power of agreement in prayer. It states that if two people agree on Earth about anything they ask for, it will be granted to them by my Father who is in heaven. The verse uses the term 'Father' to refer to God.
[MAT.18.20] For where two or three are gathered into my name, there I, Yahveh, am in the middle of them. [§]
hoo gar eis-in duo ee treis sun-ayg-men-oi eis to emon onoma, ek-ei ei-mee en mes-oo au-ton.
This verse describes a promise where Yahveh will be present when believers gather together in Yahveh’s name. “Hoo gar” introduces a causal clause. “Eis” means “into” or “in”. “Emon” means “my”. “Onoma” means “name”. “Ek-ei” means “there”. “En mes-oo” means “in the middle of”. “Auton” means “them”.
[MAT.18.21] Then coming forward, Peter said to him: "My Lord, how many times will my brother sin against me, and I forgive him? Up to seven times?" [§]
toh-teh pros-el-thon ho peh-tros ei-pen af-toh-ee koo-ree-eh pos-ah-kis hah-mar-tee-seh eis em-eh ho ah-del-fos moo kah-ee ah-fee-soh af-toh-ee eh-os hep-tah-kis
This verse is from the Gospel of Matthew 18:21. Peter asks Yahveh how many times he should forgive his brother. 'Posakis' means 'how many times', 'hamartee' is sin, 'adelphos' is brother, 'afeso' is to forgive, and 'heptakis' means seven times.
[MAT.18.22] Jesus says to him: "I do not say to you until seven times, but until seventy times seven." [§]
leh-GEE au-TOH ho EE-hay-SOOS: ou LEH-go SOI eh-OS hep-TAH-kis al-LAH eh-OS heb-do-mee-kon-TAH-kis hep-TAH.
This verse originates from the Greek text of Matthew 18:22. The speaker, identified as 'Jesus,' is responding to a question about how many times one should forgive a brother who sins. The verse specifies a number of times to forgive, and employs a multiplication to emphasize a very large, essentially unlimited, quantity.
[MAT.18.23] Therefore, the Kingdom of the Heavens was likened to a man who is a king, who desired to reckon an account with his servants. [§]
Dia touto homoioethe he basileia ton ouranon anthropo basilei, hos ethelesen synaire logon meta ton doulon autou.
This verse, from Matthew 25:14, uses language relating to a king and his servants. "Basileia ton ouranon" refers to the Kingdom of Heaven. The verse describes the Kingdom of Heaven being likened to a man who is a king, who wanted to settle accounts with his servants. There is no direct reference to God's name in this verse, only to a human king. Therefore, no name translation is needed. We will translate each word as literally as possible while maintaining understandable English grammar.
[MAT.18.24] And as he began to settle accounts, one debtor was brought before him who owed ten thousand talents. [§]
ar-khah-men-oo deh au-too soo-nah-ee-ren pro-seen-ekh-theh au-toh-ee hees of-fei-let-es moo-ree-on ta-lan-ton.
This verse comes from the story of the Unmerciful Servant in Matthew 18:23-35. It describes the beginning of a king settling accounts with his servants. The verse states that, as he began to settle accounts, one debtor was brought before him who owed ten thousand talents.
[MAT.18.25] And having not the means to repay, the Lord commanded him to sell the woman and the children and everything that he has, and to give it back. [§]
mee eh-khon-tos deh au-tou a-po-doon-ai e-ke-leu-sen au-ton ho koo-ree-os pra-the-nai kai teen goo-nai-ka kai ta tek-na kai pan-ta ho-sa eh-hei, kai a-po-do-the-nai.
This verse discusses a command given by 'the Lord' to sell all possessions and give the proceeds to others. The original language utilizes 'ho kurios', meaning 'the Lord'. 'Apo-doon-ai' means 'to give back' or 'to pay back'. 'Pra-the-nai' means 'to sell'. 'Tek-na' means 'children'.
[MAT.18.26] Therefore, falling down, the servant worships him, saying, "Be patient with me, and I will repay all to you." [§]
peson oun ho doulos prosekynei auto autoi legon makrothymison ep' emoi kai panta apodoso soi
This verse describes a servant falling down and worshipping someone, then requesting patience and promising repayment. The key elements are the action of prostration (peson), worship (prosekynei), a request for long-suffering (makrothymison), and a promise of full restitution (panta apodoso). The 'autoi' refers back to the person being worshipped.
[MAT.18.27] Being moved with compassion, my Lord released that servant, and forgave him the loan. [§]
Splanghnistheis de ho kurios tou doulou ekeinou apeluasen auton kai to daneion apheken autoi.
This verse originates from a non-Biblical text (the parable of the unforgiving servant in Matthew 18:33). It describes the Lord being moved with compassion and releasing the servant, and also forgiving the loan. 'Splanghnistheis' implies deep emotional stirring, like being moved in one's bowels. 'Kurios' means 'Lord', 'doulo' means 'servant', 'apeluasen' means 'released', 'daneion' means 'loan' and 'apheken' means 'forgave'.
[MAT.18.28] And when that servant went out, he found one of his fellow servants, who owed him one hundred coins. And seizing him, he began to choke him, saying, “Give back what you owe!” [§]
ekselthon de ho doulos ekeinos heuren hena ton syndoulon autou, hos opheilen autoi hekaton dinaria, kai kratēsas auton epnigen legōn: apodos ei ti opheileis.
This verse describes a situation where a servant who has been forgiven a large debt then proceeds to mistreat a fellow servant who owes him a much smaller amount. The verse details the act of the unforgiving servant choking his fellow servant demanding repayment. This is a parable told by Yahveh to illustrate the importance of forgiveness.
[MAT.18.29] Therefore, having fallen down, the fellow servant begged him, saying, "Be patient with me, and I will give back to you." [§]
peson oun ho syndoulos autou parekalei auton legon: makrothumeson ep' emoi, kai apodoso soi.
This verse comes from the story of the unforgiving servant, found in Matthew 18. It describes a fellow servant of the king pleading for patience. "Peson" means having fallen, indicating the servant prostrated himself. "Syndoulos" refers to a fellow servant. "Parekalei" means he begs. "Makrothumeson" is a plea for long-suffering, or patience. "Apodoso" means to give back, or repay.
[MAT.18.30] And he was not willing, but having gone, they placed him into prison until he repays the debt. [§]
ho de ouk ethelen all' apelthon ebalen auton eis phulaken heos apodoi to opheilonenon
This verse describes someone who was unwilling to show mercy and instead imprisoned another until a debt was paid. 'ho de' means 'and he', 'ouk ethelen' means 'was not willing', 'all'' means 'but', 'apelthon' means 'having gone', 'ebalen' means 'they threw/placed', 'auton' means 'him', 'eis phulaken' means 'into prison', 'heos apodoi' means 'until he repays', and 'to opheilonenon' means 'the debt'.
[MAT.18.31] Therefore, when his fellow servants saw what had happened, they were deeply grieved and came, clearly stating everything that had occurred to their Lord. [§]
ee-don-tes oon hoi sin-doo-loy av-too ta ge-no-me-na el-oo-pee-thee-san spho-dra kai el-thon-tes dee-e-sa-phe-san to koo-ree-o he-au-ton pan-ta ta ge-no-me-na.
This verse describes fellow servants witnessing events and being deeply grieved, then coming to report everything to their Lord. 'ἰδόντες' describes those who have seen something. 'σύνδουλοι' signifies fellow servants. 'τα γενόμενα' refers to the events that have occurred. 'ἐλυπήθησαν σφόδρα' denotes deep grief. 'διεσάφησαν' implies they clearly stated or reported. 'κυρίῳ ἑαυτῶν' is 'their Lord'. 'πάντα τὰ γενόμενα' means everything that has occurred.
[MAT.18.32] Then, having summoned him, his Lord says to him: "Wicked servant, I have forgiven you all that debt, because you pleaded with me." [§]
Toté proskalesámenos autó ton kúrios autoú légei autó: doúle ponéré, pāsan tēn ofeilēn ekeínēn aphéka soi, epèi parekalésás me.
This verse comes from the parable of the unforgiving servant in the Gospel of Matthew. The verse describes the lord of the servant forgiving the entire debt because the servant pleaded with him. 'Toté' means 'then'. 'Proskalesámenos' means 'having summoned'. 'Autón' is the accusative form of 'autos', meaning 'him'. 'Kúrios' means 'lord'. 'Autoú' is the genitive form of 'autos', meaning 'of him'. 'Légei' means 'says'. 'Doúle' means 'servant'. 'Ponéré' means 'wicked'. 'Pāsan' means 'all'. 'Tēn' is the accusative article. 'Ofeilēn' means 'debt'. 'Ekeínēn' means 'that'. 'Aphéka' means 'I have forgiven'. 'Soi' means 'to you'. 'Epèi' means 'since'. 'Parekalésás' means 'you pleaded'. 'Me' means 'me'.
[MAT.18.33] Was it not right that you also show compassion to your fellow slave, as I showed compassion to you? [§]
ouk dei kai se eleesai ton syndoulon sou, hos ka ego se eleesa?
This verse is from the New Testament, specifically Matthew 18:33. It's a rhetorical question posed by a king to one of his servants. The king is questioning why the servant would not show mercy to a fellow servant, just as the king himself had shown mercy to him. The verse is asking, 'Should you not also have had compassion on your fellow slave, just as I had compassion on you?' It's about the expectation of mirroring the mercy one has received.
[MAT.18.34] And being angered, my Lord handed him over to the tormentors until he gives back all that is owed. [§]
kai orgistheis ho kurios autou paredoken auton tois basanistais heos hou apodoi pan to opheilomenon
This verse describes the Lord's anger and the handing over of someone to tormentors until a debt is fully paid. "Kurios" is a title meaning "Lord". "Orgistheis" indicates anger. "Paredoken" is the act of handing over. "Basanistais" refers to those who inflict torture. "Apodoi" means to give back or pay. "Opheilomenon" refers to something owed, a debt.
[MAT.18.35] Thus, my Father in heaven will also do to you, if each one of you does not forgive your brother from your hearts. [§]
houtos kai ho pater mou ho ouranios poiese humin, ean me aphete hekastos toi adelphoi autou apo ton kardion humon.
This verse comes from the Gospel of Matthew, chapter 6, verse 15. It's a teaching on forgiveness, connected to the Lord's Prayer. The verse speaks about how the Father in heaven will treat people, contingent on their willingness to forgive each other. "Pater" means "father". "Ouranios" means "heavenly". The verse highlights reciprocal forgiveness – if people wish to receive forgiveness, they must extend it to others. The verse speaks directly to each person, "hekastos", and specifies forgiveness must come "apo ton kardion humon" – from the hearts of people.
MAT.19
[MAT.19.1] And it came to pass when Jesus finished these words, he departed from Galilee and came into the boundaries of Judea beyond the Jordan. [§]
Kai egeneto hote etelesen ho Iesous tous logous toutous, metheren apo tes Galilaias kai elthen eis ta horia tes Ioudaías peran tou Iordanou.
This verse describes a moment when Jesus finished speaking and traveled from Galilee to Judea, crossing the Jordan River. The verse focuses on a geographical movement following the completion of a discourse.
[MAT.19.2] And crowds followed him, and he healed them there. [§]
kai akolouthēsan autō ochloi polloi, kai etheirapeusen autous ekei.
This verse describes crowds following 'him' and 'him' healing them 'there'. The verse uses the third person. 'Him' refers to a person of importance, and 'there' indicates a specific location. The verb tenses indicate past actions.
[MAT.19.3] And Pharisees approached Him, testing Him, and saying: Is it permitted to a man to divorce his wife for any reason? [§]
Kai proselthon autōi Pharisaioi peirazontes auton kai legontes: ei exestin anthrōpōi apolysai tēn gunaika autou kata pasan aitian?
This verse describes Pharisees approaching Jesus to test Him. They ask if a man is permitted to divorce his wife for any reason. 'Kai' means 'and'. 'Proselthon' means 'having approached'. 'Pharisaioi' identifies the group as Pharisees. 'Peirazontes' means 'testing'. 'Legontes' means 'saying'. 'Ei' means 'if'. 'Exestin' means 'is permitted'. 'Anthrōpōi' means 'to a man'. 'Apolysai' means 'to divorce'. 'Tēn gunaika' means 'the wife'. 'Autou' means 'of him'. 'Kata pasan aitian' means 'for any reason'.
[MAT.19.4] And the one having answered said, "Did you not read that the creator from the beginning made them male and female?" [§]
ho de apokritheis eipen: ouk anegnote hoti ho ktisas ap' arche arsen kai thelu epoiesen autous
This verse is from the Greek translation of the Old Testament, specifically Matthew 19:4 in the New Testament. It is a quote from Genesis. It refers to the creator having made humans male and female from the beginning. "ho de apokritheis" means "and the one having answered". "eipen" means "said". "ouk anegnote" means "did you not read?" "hoti" means "that". "ho ktisas" means "the creator". "ap' arche" means "from the beginning". "arsen kai thelu" means "male and female". "epoiesen autous" means "made them".
[MAT.19.5] And he said: because of this, a man will leave his father and his mother and will be joined to his wife, and the two of them will become one flesh. [§]
kai eipen heneka toutou kataliphei anthropos ton patera kai ten metera kai kollēthēsetai tē gunaiki autou, kai esontai hoi duo eis sarka mian.
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. It describes the foundational relationship of marriage, stating that a man will leave his father and mother and be joined to his wife, and they will become one flesh. The verse uses several key terms relating to family and union. The verse does not contain any names of God and so doesn't require translation related to that.
[MAT.19.6] So they are no longer two, but one flesh. Therefore, what the God has joined together, let no man separate. [§]
hoste ouketi eisin duo alla sarx mia. ho oun ho theos synezeuxen anthropos me chorizeto.
This verse originates from the New Testament, specifically Matthew 19:6. It discusses the institution of marriage. "hoste" means 'so' or 'therefore'. "ouketi" means 'no longer'. "eisιν" means 'are'. "duo" means 'two'. "alla" means 'but'. "sarx" means 'flesh'. "mia" means 'one'. "ho oun" means 'therefore'. "ho theos" means 'the God'. "synezeuxen" means 'has joined together'. "anthropos" means 'man'. "me" means 'not'. "chorizeto" means 'let him separate'.
[MAT.19.7] They said to him, "What then did Moses command concerning giving a book of departure and releasing her?" [§]
legousin auto ti oun Moyses enteilato dounai biblion apostasiou kai apolysai auten
This verse is from a non-standard text. It appears to be a question posed to someone regarding instructions given by Moses concerning a 'book of divorce' and releasing a woman. It's important to note the phrasing is unusual and likely reflects a specific theological viewpoint. The use of 'apostasiou' suggests a departure or abandonment, applied to a book relating to divorce. The questioners are asking *why* Moses commanded the giving of such a book and the release of a woman.
[MAT.19.8] He said to them that Moses allowed you to divorce your wives because of your hardened hearts, but from the beginning it was not so. [§]
legei autois hoti Moses pros ten sklerokardian humon epetrepse humin apolysai tas gunaikas humon, ap' archeos de ou gegonen houtos.
This verse is from the Gospel of Matthew (19:8) and concerns Moses' allowance of divorce. It states that Moses permitted the people to divorce their wives because of their hardness of heart, but this was not the case from the beginning.
[MAT.19.9] But I tell you that whoever releases his wife, not on account of sexual immorality, and marries another, commits adultery. [§]
legō de humin hoti hos an apolusei tēn gunaika autou mē epi porneia kai gamēsē allēn moichatai.
This verse is from Matthew 19:9 in the original Greek. It discusses divorce and remarriage. 'Legō' means 'I say'. 'Humin' is 'to you'. 'Hos an' means 'whoever'. 'Apolusei' is 'releases'. 'Tēn gunaika autou' is 'his wife'. 'Mē epi porneia' means 'not on account of sexual immorality'. 'Kai gamēsē allēn' means 'and marries another'. 'Moichatai' means 'commits adultery'. The verse is addressing a situation where a man divorces his wife for reasons *other* than sexual immorality and then remarries.
[MAT.19.10] His disciples said to him: “If this is the reason a man separates from a woman, it is not beneficial to marry.” [§]
legousin autoi hoi mathetai [autou] ei houtos estin he aitia tou anthropou meta tes gynaikos ou sympherei gamesai.
This verse comes from the Gospel of Matthew 19:10 and details a conversation between Jesus’ disciples and Jesus himself about divorce. The disciples are asking Jesus if it is permissible for a man to divorce his wife for any reason. They present a hypothetical scenario, questioning if the reason for divorce can include any cause at all. The original text uses standard Koine Greek.
[MAT.19.11] And he said to them, not all are able to receive this word, but to whom it has been given. [§]
ho de eipen autois: ou pantes chorousin ton logon [touton] all’ hois dedotai.
This verse is from the Gospel of Luke, chapter 8, verse 10. It refers to Jesus speaking to his disciples about parables, and why not everyone understands them. 'Ho de' means 'and he'. 'eipen autois' means 'said to them'. 'ou pantes' means 'not all'. 'chorousin' means 'can receive' or 'understand'. 'ton logon' means 'the word'. 'all’' is a shortening of 'alla' which means 'but'. 'hois dedotai' means 'to whom it has been given'. The verse basically says that not everyone is capable of understanding these teachings, but only those to whom understanding has been granted.
[MAT.19.12] For there are gelded ones who were born so from their mother’s womb, and there are gelded ones who were gelded by people, and there are gelded ones who gelded themselves for the kingdom of the heavens. Whoever is able to accept this, let him accept it. [§]
eis-in gar eu-noo-khoi hoi-tee-nes ek koi-lee-as mee-tros e-gen-nee-thee-san hoo-tos, kai eis-in eu-noo-khoi hoi-tee-nes eu-noo-khee-sthe-san hu-po ton an-thro-pon, kai eis-in eu-noo-khoi hoi-tee-nes eu-noo-khee-san heau-tous dee-a teen ba-see-lei-an ton oo-ra-non. ho doo-na-men-os kho-reein kho-ree-to.
This verse discusses eunuchs. It describes three categories of eunuchs: those born as such, those made so by humans, and those who make themselves eunuchs. The final sentence speaks to the ability to accept this way of life. The verse originates from the Gospel of Matthew, chapter 19, verse 12. The word for 'eunuchs' means 'gelded ones' or 'castrated ones'.
[MAT.19.13] Then they brought children to him so that he might place his hands on them and pray. But the students rebuked those who brought them. [§]
Toté prosēnéchthēsan autoú paidia hína tas cheíras epithē autoís kai proseúxetai; hoi dé mathētaí epetímēsan autoís.
This verse describes a situation where children were brought to someone, presumably a teacher or religious figure, so that they might receive a blessing (laying on of hands and prayer). The disciples (students) rebuked those bringing the children.
[MAT.19.14] Now Jesus said, "Allow the children and do not prevent them from coming to me, for such people are those for whom the kingdom of the heavens is intended." [§]
ho de Iesous eipen: aphēte ta paidia kai mē kōlūete autā elthein pros me, tōn gar toioūtōn estin hē basileia tōn ouranōn.
This verse comes from the Gospel of Matthew (19:14) and concerns Jesus welcoming children. It literally states that Jesus said to let the children come to him and do not hinder them, for such is the kingdom of the heavens. The names of God are not directly present in this verse, and therefore do not require translation.
[MAT.19.15] And having placed the hands on them, he departed from there. [§]
kai epitheis tas cheiras autois eporeuthe ekeithen
This verse is from the New Testament, specifically from a narrative recounting a healing or blessing. 'kai' means 'and'. 'epitheis' is a participle meaning 'having placed' or 'putting'. 'tas cheiras' means 'the hands'. 'autois' means 'on them'. 'eporeuthe' means 'he departed' or 'he went away'. 'ekeithen' means 'from there'. The verse describes someone placing their hands on others and then leaving that place.
[MAT.19.16] And behold, one having approached to him said: "Teacher, what good thing must I do so that I may have eternal life?" [§]
Kai idou heis proselthon auto eipen: didaskale, ti agathon poieso hina scho zoen aionion?
This verse is from the Gospel of Matthew, chapter 19, verse 16. It describes a man approaching Jesus and asking what he must do to inherit eternal life. The words are Greek, but the request reflects a very Jewish theological concern. "Kai" means 'and'. "Idou" means 'behold'. "Heis" means 'one'. "Proselthon" means 'having approached'. "Auto" means 'to him'. "Eipen" means 'said'. "Didaskale" means 'teacher'. "Ti" means 'what'. "Agathon" means 'good'. "Poieso" means 'I do'. "Hina" means 'so that'. "Scho" means 'I may have'. "Zoen" means 'life'. "Aionion" means 'eternal'.
[MAT.19.17] And he said to him, "Why do you ask me about the good? One is the Good. But if you wish to enter into life, keep the commands." [§]
ho de eipen auto: ti me erotais peri tou agathou? heis estin ho agathos: ei de theleis eis ten zoen eiselthein, tereson tas entolas.
This verse is from the Gospel of Matthew (19:17) and records a conversation between Jesus and a rich young man. The man asks Jesus what good thing he must do to inherit eternal life. Jesus responds that there is only one who is good, which refers to God, and that if the man wishes to enter into life, he must keep the commands.
[MAT.19.18] He says to him, "Which ones?" And Jesus said, "You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness." [§]
Legei autoi poias; ho de Iesous eipen to ou phoneuseis, ou moicheuseis, ou klepseis, ou pseudomartureseis.
This verse is from the Gospel of Matthew, Chapter 5, verse 21, and recounts Jesus responding to a question about the commandments. The verse details several of the Ten Commandments. “Legei autoi” means “He says to him”. “Poias” is a question asking which commandments. “Ho de Iesous eipen” means “And Jesus said”. The following verbs are in the negative imperative mood - meaning “do not”.
[MAT.19.19] Honor the father and the mother, and you will love the neighbor of yours as yourself. [§]
tee-mah ton pa-teh-ra kai teen mee-teh-ra, kai a-ga-pee-sees ton ple-see-on soo hos seh-af-ton.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'τίμα' (tee-mah) means 'honor'. 'τὸν πατέρα' (ton pa-teh-ra) means 'the father'. 'καὶ' (kai) means 'and'. 'τὴν μητέρα' (teen mee-teh-ra) means 'the mother'. 'ἀγαπήσεις' (a-ga-pee-sees) means 'you will love'. 'τὸν πλησίον' (ton ple-see-on) means 'the neighbor'. 'σου' (soo) means 'your'. 'ὡς' (hos) means 'as'. 'σεαυτόν' (seh-af-ton) means 'yourself'.
[MAT.19.20] He said to him, the young man, "I have kept all these things. What do I still lack?" [§]
leh-GOI au-TOH ho neh-AN-is-kos PAN-ta TAOO-ta eh-foo-LAH-ksa tee eh-STE-ro
This verse is from the story of the rich young ruler in the Gospel of Matthew and Luke. A young man asks Jesus what he still lacks after having kept all the commandments. The verse literally means "He says to him the young man, 'all these things I have kept, what still do I lack?'"
[MAT.19.21] Ieesoos said to him, "If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in the heavens, and come, follow me." [§]
efee autoee ho Ieesoos: ei theelees teleeos eenai, upagee pooleeson sou ta huperchonta kai dos tois ptochois, kai hexeis thesauroon en ouranois, kai deuro akolouthei moi.
This verse is spoken by Ieesoos to an unnamed individual. It advises the person, should they desire completeness, to sell all possessions and give the proceeds to the poor. In doing so, they will accumulate treasure in the heavens, and then should come and follow Ieesoos.
[MAT.19.22] And when the young man heard the word, he departed grieving, for he was having many possessions. [§]
akousas de ho neaniskos ton logon apēlthen lupoumenos: ēn gar echon ktēmata polla.
This verse describes a young man who, after hearing a certain message, went away sorrowful because he possessed many possessions. The verse uses fairly straightforward vocabulary, but it's important to note the grammatical structure. 'Neaniskos' refers to a young man. 'Logon' is the word or message. 'Ktēmata' means possessions or estates. The 'gar' is a conjunction meaning 'for' or 'because'.
[MAT.19.23] And Iesous said to his students: "Truly, I say to you that it is difficult for a rich person to enter into the kingdom of the heavens." [§]
ho de Iesous eipen tois mathetais autou: amen lego humin hoti plousios duskolos eiseleusetai eis ten basileian ton ouranon.
This verse is from the Gospel of Matthew, chapter 19, verse 24. It presents a saying of Iesous to his students. The verse speaks about the difficulty a wealthy person will have entering the kingdom of the heavens. 'Ho de' indicates 'and the'. 'Iesous' is the name 'Iesous'. 'eipen' means 'said'. 'tois mathetais autou' means 'to his students'. 'amen' means 'truly'. 'lego' means 'I say'. 'humin' means 'to you'. 'hoti' means 'that'. 'plousios' means 'rich'. 'duskolos' means 'difficult'. 'eiseleusetai' means 'will enter'. 'eis ten basileian' means 'into the kingdom'. 'ton ouranon' means 'of the heavens'.
[MAT.19.24] Again I say to you, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God. [§]
palin de lego humin, eukopoteron esti kamelon dia trypematos rhaphidos dieithein ē plousion eiselthein eis tēn basileian tou theou.
This verse comes from the Gospel of Luke. It is a statement made by Jesus about the difficulty of a rich person entering the Kingdom of God. The verse uses a metaphor of a camel passing through the eye of a needle to illustrate this difficulty. "palin de lego humin" means "again I say to you". "eukopoteron esti" means "it is easier". "kamelon dia trypematos rhaphidos dieithein" means "for a camel to go through the eye of a needle". "ē" means "than". "plousion eiselthein eis tēn basileian tou theou" means "for a rich person to enter into the kingdom of God".
[MAT.19.25] And having heard, the disciples were exceedingly astonished, saying, “Who is able to be saved?” [§]
akousantes de hoi mathetai exeplissonto sphodra legontes tis ara dunatai sothesenai
This verse describes the disciples reacting with great astonishment to something Jesus has said. They are asking who is able to be saved. The verse uses the participle 'akousantes' (having heard) to show they are reacting *because* of something they heard. The word 'sphodra' intensifies the astonishment. 'Tis ara' is an interrogative phrase meaning 'who then?' or 'who, pray tell?'
[MAT.19.26] And looking at them, Jesus said: "This is impossible by people, but all things are possible by the Gods." [§]
emblepsas de ho Iesous eipen autois: para anthropois touto adynaton estin, para de theoi panta dynata.
This verse contains a statement by Jesus regarding the limits of human capability versus the power of God. The Greek word 'anthropois' refers to people, and 'theoi' refers to the Gods. 'Panta' means all things, and 'dynata' means possible. The verse emphasizes that what is impossible for people is possible for the Gods.
[MAT.19.27] Then responding, Peter said to Him, “Behold, we have abandoned everything and have followed you. What, then, will be for us?” [§]
Tot-ay ap-ok-ree-thees ho Pet-ros ei-pen aft-o hee-may af-ee-kah-men pan-ta kai hee-kol-oo-thee-sa-men soy tee a-ra es-tay hee-meen
This verse is from the New Testament, specifically Matthew 19:27. It records Peter's question to Jesus after Jesus speaks about the difficulty of a rich person entering the Kingdom of Heaven. The verse literally means, “Then answering Peter said to Him, “Behold, we have left all and followed you, what then will be to us?” The verse is in Koine Greek. While I am a Bible translator focusing on the names of God, I will address the verse as requested.
[MAT.19.28] Now Jesus said to them: "Truly I say to you that you, those who have followed me, in the rebirth, when the son of humanity sits on a throne of his glory, you will sit also on twelve thrones judging the twelve tribes of Israel." [§]
ho de Iesous eipen autois: amen lego humin hoti humeis hoi akolouthesantes moi en tei palingenesia, hotan kathisei ho huios tou anthropos epi thronou doxes autou, katheseishte kai humeis epi dodeka thronous krinontes tas dodeka phylas tou Israel.
This verse comes from the Gospel of Matthew (19:28). It is a statement made by Jesus to his disciples about their future reward. The verse details that when the Son of Man sits on his throne of glory, his followers will also sit on twelve thrones judging the twelve tribes of Israel. The original text is Koine Greek, which is why it contains Greek words.
[MAT.19.29] And everyone who has left houses or brothers or sisters or father or mother or children or fields for the sake of the name of God will receive a hundredfold in return and will inherit eternal life. [§]
kai pas hostis apheken oikias e adelphous e adelphas e patera e metera e tekna e agrous heneken tou onomatos mou, hekatontaplasiona lempsetai kai zoen aionion kleronomesei.
This verse discusses forsaking familial and material possessions for the sake of the name of God. The verse utilizes repetition to emphasize the breadth of what one might give up. It promises a significant return - a hundredfold - and eternal life as an inheritance.
[MAT.19.30] Many will be first who are last, and last who are first. [§]
polloi de esontai protoi eschatot kai eschatot protoi.
This verse, found in the Gospel of Matthew, speaks about a reversal of expectations regarding status and importance. It suggests that those currently considered first may ultimately be last, and those considered last may ultimately be first. The verse does not contain any divine names requiring literal translation under my stated principles.
MAT.20
[MAT.20.1] For like a man is the kingdom of the heavens to a householder who went out early in the morning to hire workers into his vineyard. [§]
Homoi-a gar estin hee basileia ton ouranon anthropo oikodespote, hostis exelen hama proi misthosasthai ergatas eis ton ampelona autou.
This verse describes the kingdom of heaven as being like a landowner who goes out early in the morning to hire laborers for his vineyard. The word 'homoia' means 'like', 'gar' means 'for', 'estin' means 'is', 'basileia' means 'kingdom', 'ton ouranon' means 'of heaven', 'anthropo' means 'man', 'oikodespote' means 'householder/landowner', 'hostis' means 'who', 'exelen' means 'went out', 'hama proi' means 'early in the morning', 'misthosasthai' means 'to hire', 'ergatas' means 'workers', 'eis ton ampelona' means 'into the vineyard', and 'autou' means 'his'.
[MAT.20.2] Having agreed with the workers for one denarius per day, he sent them into his vineyard. [§]
Having agreed with the workers for a denarius a day, he sent them into his vineyard.
This verse describes an agreement made between a landowner and laborers regarding daily wages. The landowner agrees to pay one denarius for each day's work and then dispatches the workers to his vineyard to begin their duties. The verse is a straightforward account of a contractual agreement and subsequent deployment of labor.
[MAT.20.3] And having gone out around the third hour, he saw others standing in the marketplace, unoccupied. [§]
kai exelthon peri triten horan eiden allous hestotas en te agore argous
This verse is from the New Testament, specifically Matthew 20:3. It describes a scene where someone goes out around the third hour of the day and sees others standing in the marketplace, idle. The original text is in Koine Greek. The names of God are not directly present in this verse, therefore no translation of divine names is required.
[MAT.20.4] And to those he said, "Go, and you also into the vineyard, and whatever is just I will give to you." [§]
kai ekeinois eipen: hypagete kai humeis eis ton ampelona, kai ho ean e kaios doso humin.
This verse is from the Gospel of Matthew, chapter 20, verse 7. It recounts a conversation between the owner of a vineyard and laborers he hired. 'kai' means 'and'. 'ekeinois' means 'to those'. 'eipen' means 'he said'. 'hypagete' means 'go'. 'kai humeis' means 'and you'. 'eis ton ampelona' means 'into the vineyard'. 'kai ho ean e kaios' means 'and whatever is just'. 'doso humin' means 'I will give you'.
[MAT.20.5] And they departed. But returning at the third and ninth hour, they did the same thing again. [§]
hoi de apelthon. palin [de] exelthon peri hekten kai enaten horan epoiesen hosautos.
This verse describes someone who went away and then returned at the third and ninth hour to do the same thing again. The Greek uses definite articles and adverbial phrases to specify time and repetition.
[MAT.20.6] And about the eleventh hour, having gone out, he found others standing. And he says to them, "Why do you stand here idle all the day?" [§]
per-ee deh teen hen-dek-ah-teen ex-el-thon hoo-ren al-lo-oos hes-to-tas kai leh-gee au-toees tee hoh-deh hes-teh-keh oh-lahn teen hee-meh-rahn ar-goi?
This verse is not from the Bible. It is from the Gospel of Matthew 20:6, but it is originally written in Koine Greek, not ancient languages relating to the God of the Bible. As such, there are no names of God to translate. It asks why certain people are standing around doing nothing all day.
[MAT.20.7] They say to him, "No one has employed us." He says to them, "Go, and you also enter the vineyard." [§]
legousin auto hoti oudeis hemas emisthosato. legei autois hypagete kai humeis eis ton ampelona.
This verse comes from the account of laborers in the vineyard. The workers are speaking to their lord, reporting that no one has hired them. Their lord then instructs them to go and work in the vineyard as well.
[MAT.20.8] And when evening came, my Lord of the vineyard said to his manager: "Call the workers and give them their wages, beginning with the last and going to the first." [§]
Opsias de genomenes legei ho kurios tou ampelonos to epitropoi autou: kaleson tous ergatas kai apodos autois ton misthon arxamenos apo ton eschaton heos ton proton.
This verse describes a vineyard owner instructing his manager to pay the workers. "Opsias" means evening. "Kurios" means Lord. "Ampelonos" means of the vineyard. "Epitropoi" means manager. "Ergatas" means workers. "Misthon" means wages. "Eschaton" means last. "Proton" means first.
[MAT.20.9] And those who came about the eleventh hour received for each a denarius. [§]
kai elthontes hoi peri ten hendekaten horan elabon ana dinarion
This verse describes workers who came late in the day and still received a full day's wage. "kai" means and, "elthontes" means having come, "hoi" means the, "peri" means about, "ten" means the, "hendekaten" means eleventh, "horan" means hour, "elabon" means they received, "ana" means for each, "dinarion" means denarius (a day's wage).
[MAT.20.10] And those who came first thought that they would receive more, and they received a denarius each, they themselves. [§]
kai elthonte hoi protoi enomisanto hoti pleion lempsontai kai elabon to ana denarion kai autoi
This verse describes workers who came first and assumed they would receive more than others. They ultimately received one denarius each, just like the others. 'El' is a general term for 'God' or a powerful being. Here, it refers to the employer, or 'God' in the context of authority. 'Protoi' means 'first'. 'Enomisanto' means 'they thought'. 'Pleion' means 'more'. 'Lempsontai' means 'they will receive'. 'Ana denarion' means 'per denarius' or 'a denarius each'. 'Autoi' means 'they themselves'.
[MAT.20.11] Having received something, they complained against the householder. [§]
lah-von-tes deh eg-ong-ghee-zoon ka-tah too oi-ko-des-po-too
This verse appears to be Greek, not from the Bible. It references people having received something and then complaining against the householder. 'Lah-von-tes' means 'having received'. 'Deh' is a connecting particle. 'Egonggheezoon' means 'they complained'. 'Kata' means 'against'. 'Too' is the article 'the'. 'Oikodespotou' means 'householder'.
[MAT.20.12] saying, "These last ones worked one hour, and you have made them equal to us who have carried the burden of the day and the scorching heat." [§]
legontes: houtoi hoi eschatioi mian horan epoiesan, kai isous hemin autous epoiesas tois bastasasin to baros tes hemeras kai ton kausona.
This verse comes from Matthew 20:12, part of the parable of the workers in the vineyard. It describes the complaint of some workers who worked all day, saying the landowner made those who worked only one hour equal to them. The verse contains no names of God, but is simply a statement regarding work and payment. The translation will focus on accurately conveying the meaning of the complaint.
[MAT.20.13] But responding to one of them, he said, "Friend, I do you no wrong. Did you not agree with me for one denarius?" [§]
ho de apokritheis heni autōn eipen: hetairo, ouk adiko se; ouchi dēnariou synephōnēsās moi?
This verse comes from the account of the workers in the vineyard. A worker complains to the one who hired him, because he feels he was treated unfairly. The verse translates to: "But responding to one of them, he said, 'Friend, I do no wrong to you. Did you not agree with me for one denarius?'"
[MAT.20.14] Take your payment and go. But I also want to give to this last worker as much as I give to you. [§]
Aron to so kai hypage. Thelo de touto toi eschatoi dounai hos kai soi.
This verse is from the parable of the laborers in the vineyard (Matthew 20:12). It is spoken by the owner of the vineyard to some workers who complained about being paid the same as those who worked less hours. 'Aron' is an imperative form of the verb 'to take'. 'So' means 'your'. 'Hypage' is the imperative of 'to go'. 'Thelo' means 'I will'. 'Touto' is 'this'. 'Toi eschatoi' means 'to the last'. 'Dounai' means 'to give'. 'Hos kai soi' means 'as also to you'.
[MAT.20.15] Or is it not permissible for me to do what I want with what is mine? Or is your eye evil because I am good? [§]
ee ouk exestin moi ho thelo poiesai en tois emois? ee ho ophthalmos sou poneeros estin hoti ego agathos eimi?
This verse is a rhetorical question posed by Jesus to a man whose son is possessed by a demon. He asks if it is permissible for him to do as he wishes with his own possessions. He then questions whether the man's envious gaze is because Jesus is good. The key words for our purpose are 'God' which doesn't appear in this verse, and possessive pronouns. This verse does not contain the name of God.
[MAT.20.16] Thus, those last will be first, and those first will be last. [§]
hoos eh-sohn-tai hoi es-ha-toi pro-toi kai hoi pro-toi es-ha-toi
This verse, found in multiple Gospels (Matthew 20:16, Mark 10:31, Luke 13:30), discusses a reversal of order. The 'last' will become 'first', and the 'first' will become 'last'. The verse does not directly reference any names of God, but implicitly speaks to the divine order and judgement.
[MAT.20.17] And as Jesus was going up to Jerusalem, he took the twelve disciples aside privately, and on the way he said to them. [§]
Kai anabainon ho Iesous eis Hierosolyma parelaben tous dodeka [mathetas] kat' idian kai en te hodo eipen autois.
This verse describes Jesus going up to Jerusalem with the twelve disciples, taking them aside privately, and speaking to them while on the way. "Kai" means 'and'. "Anabainon" means 'going up'. "Ho Iesous" means 'the Jesus'. "Eis Hierosolyma" means 'to Jerusalem'. "Parelaben" means 'he took'. "Tous dodeka [mathetas]" means 'the twelve [disciples]'. "Kat' idian" means 'privately, by themselves'. "Kai" means 'and'. "En te hodo" means 'on the way'. "Eipen autois" means 'he said to them'.
[MAT.20.18] Behold, we are going up to Jerusalem, and the son of the human one will be handed over to the chief priests and the scribes, and they will condemn him to death. [§]
idou anabainomen eis Hierosaluma, kai ho huios tou anthropou paradothesetai tois archiereusin kai grammateusin, kai katakrinosin auton thanato
This verse originates from the New Testament, specifically Matthew 20:18 (and parallels in Mark and Luke). It describes Jesus predicting his own betrayal, trial, and execution in Jerusalem. 'Idou' is an interjection meaning 'behold' or 'see'. 'Anabainomen' means 'we are going up', referring to the ascent to Jerusalem. 'Huios tou anthropou' is a common title for Jesus, literally 'son of the human one'. 'Archiereusin' refers to the chief priests and 'grammateusin' to the scribes. 'Katakrinosin' means 'they will condemn'.
[MAT.20.19] And they will hand him over to the nations for the purpose of mocking and flogging and crucifying, and on the third day he will be raised. [§]
kai paradousousin auton tois ethnesin eis to empaixai kai mastigosai kai staurosai, kai te trite hemere egerthesetai.
This verse describes the handing over of a person to the nations for mockery, flogging, and crucifixion, followed by resurrection on the third day. The original text is Greek, but the request is for a literal translation of the names of God as if appearing in a Hebrew text. Since there are no divine names in this verse, the translation remains straightforward.
[MAT.20.20] Then the mother of the sons of Zebedee came to him with her sons, worshipping and asking something from him. [§]
Tote prosélthen autó tó métér tón huión Zevedaíou metá tón huión autóu pros kunousa kai aitousa ti ap’ autou.
This verse describes the mother of the sons of Zebedee approaching Jesus with her sons, worshipping him, and asking something of him. The original language is Koine Greek. The names within the verse remain unchanged as they are proper nouns and do not represent divine titles.
[MAT.20.21] And he said to her, "What do you want?" She said to him, "Say that these two sons of mine may sit, one at your right hand and one at your left hand in your kingdom." [§]
ho de eipen autē: ti theleis? legei autō: eipe hina kathisōsin houtoi hoi duo huiōi mou heis ek dexion sou kai heis ex euōnumōn sou en tē basilēiā sou.
This verse is from the Gospel of Mark, chapter 10, verse 37. It records a request made by James and John, the sons of Zebedee, to Jesus. They ask Jesus for a special position in his coming kingdom, specifically wanting to sit at his right and left hands. The verse is a direct quote of their request, following an introductory phrase stating who spoke.
[MAT.20.22] And having answered, Jesus said, "You do not know what you are asking. Are you able to drink the cup that I am about to drink?" And they said to him, "We are able." [§]
apokritheis de ho Iesous eipen: ouk oidate ti aiteisethe. dunasthe piein to poterion ho ego mello piein? legousin auto: dunametha.
This verse comes from the Gospel of Matthew (20:22) and Mark (10:38). Jesus responds to the request of James and John, the sons of Zebedee, who asked to sit at his right and left hand in his kingdom. Jesus questions if they understand the magnitude of their request, asking if they can drink the cup he is about to drink – a metaphor for sharing in his suffering and death. They respond affirmatively, believing they are able.
[MAT.20.23] He said to them, “You may drink from my cup, but to sit at my right hand and at my left is not mine to give, but is for those whom my Father has prepared.” [§]
legei autois: to men poterion mou piesethe, to de kathisai ek dexion mou kai ex euonymon ouk estin emon [touto] dounai, alla hois hetoimasthai hypo tou patros mou.
This verse is spoken by Jesus to James and John, the sons of Zebedee, who have requested to sit at his right and left hand in his kingdom. It details that drinking from his cup (sharing in his suffering) is permitted for them, but the power to decide who sits at his right and left hand belongs to the Father. 'Poterion' refers to the cup of suffering, a common metaphor for the challenges and hardships one must face. 'Dexion' means right hand, a position of honor. 'Euonymon' means of good report, denoting respected positions. The Father has prepared these places for others, not for James and John to claim.
[MAT.20.24] And having heard, the ten were indignant about the two brothers. [§]
Kai akousantes hoi deka eganaktesan peri ton duo adelphon
This verse describes the reaction of ten individuals to two brothers. 'Kai' means 'and'. 'Akousantes' means 'having heard'. 'Hoi deka' means 'the ten'. 'Eganaktesan' means 'were indignant'. 'Peri' means 'about'. 'Ton duo adelphon' means 'the two brothers'. The verse implies a negative reaction to something the two brothers did or were experiencing.
[MAT.20.25] And Jesus, having called them to himself, said: "You know that the rulers of the nations dominate over them, and the great ones exercise authority over them." [§]
ho de Iesous proskalesamenos autous eipen: oidate hoti hoi archontes ton ethnōn katakyrieuousin autōn kai hoi megaloi katexousiazousin autōn.
This verse describes Jesus calling people to him and stating a truth about how rulers operate. Specifically, the rulers of the nations dominate them, and the great ones exercise authority over them.
[MAT.20.26] It will not be like this among you, but whoever wishes to become great among you will be a servant to you. [§]
hoo hootos estai en hymin, all’ hos an thelei en hymin megas genesthai estai hymin diakonos
This verse is from the Gospel of Matthew, chapter 20, verse 26. It concerns the nature of leadership among the disciples. The original Greek uses pronouns and conjunctions to emphasize contrast. The verse literally states that it will not be 'thus' among them, but whoever wishes to become great among them will be their servant. 'Thus' refers to the previous discussion of worldly power and authority. The Greek word 'diakonos' is often translated as 'servant' or 'minister', carrying the idea of one who attends to the needs of others.
[MAT.20.27] And whoever desires to be first among you will be the servant of you all. [§]
kai hos an thelei en humin einai protos estatē humōn doulos
This verse is from the New Testament, specifically Matthew 20:26-27. It discusses the concept of leadership and service. The verse literally states that whoever desires to be first among you will be your servant. The original Greek text uses 'hos an' which conveys a conditional statement – 'whoever'. 'Thelei' means 'wills' or 'desires'. 'Estatē' is a future tense form of 'to be'. 'Douolos' means 'slave' or 'servant'.
[MAT.20.28] Just as a human being did not come to be served, but to serve, and to give his soul as a ransom in place of many. [§]
hosper ho huios tou anthropos ouk elthen diakonethēnai alla diakonēsai kai dounai tēn psychēn autou lutton anti pollōn.
This verse, originating from the Greek text, discusses the purpose of the 'Son of Man'. The core idea is that the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. The words 'Son of Man' refer to a human being, often used to denote Jesus. 'Diakonēsai' means to serve, while 'diakonethēnai' means to be served. 'Lutton' means ransom, and 'anti pollōn' signifies 'in place of many'.
[MAT.20.29] And as they were departing from Jericho, a large crowd followed him. [§]
Kai ekporeuomenon auton apo Iericho ekolouthesen autoi ochlos polys.
This verse describes a large crowd following someone as they depart from Jericho. 'Kai' means 'and'. 'Ekporeuomenon' means 'departing'. 'Auton' means 'them'. 'Apo' means 'from'. 'Iericho' is a place name, Jericho. 'Ekolouthesen' means 'followed'. 'Autoi' means 'him'. 'Ochlos' means 'crowd'. 'Polys' means 'much' or 'many'.
[MAT.20.30] And behold, two blind men were sitting beside the road, having heard that Jesus is passing by, and they cried out, saying, “Have mercy on us, my Lord, son of David.” [§]
kai idou duo tufloi kathomenoi para ten hodon akousantes hoti Iesous paragei, ekraksan legontes: eleeson hemas, [kurie,] huios David.
This verse describes two blind men sitting by the roadside who hear that Jesus is passing by and cry out to him for mercy, calling him 'son of David'. The original language is Koine Greek. 'Kai' means 'and'. 'Idou' means 'behold'. 'Duo' means 'two'. 'Tufloi' means 'blind'. 'Kathomenoi' means 'sitting'. 'Para' means 'beside'. 'Ten hodon' means 'the road'. 'Akousantes' means 'having heard'. 'Iesous' is 'Jesus'. 'Paragei' means 'is passing by'. 'Ekraksan' means 'they cried out'. 'Legontes' means 'saying'. 'Eleeson hemas' means 'have mercy on us'. 'Kurie' means 'Lord'. 'Huios David' means 'son of David'.
[MAT.20.31] But the crowd rebuked them, so that they would be silent. And they cried out all the more, saying, “Have mercy on us, my Lord, son of David.” [§]
ho de okhlos epetimesen autois hina siopesosin, hoi de meizon ekraxan legontes, eleeson hemas, kurie, huios David.
This verse describes a crowd rebuking some people, and then those people crying out louder asking for mercy from 'Lord', the son of David. 'Lord' in this context is 'kurie', which is a respectful title.
[MAT.20.32] And standing, Jesus called out to them and said, "What do you want me to do for you?" [§]
kai stas ho Iesous ephonesen autous kai eipen: ti thelete poieso humin?
This verse comes from the New Testament, specifically the Gospel of John. It describes Jesus standing and calling out to people, then asking what they want him to do for them. The original language is Koine Greek. "Stas" means "standing." "Ephonesen" means "called out" or "shouted." "Thelete" is a second-person plural verb meaning "you want". "Poieso" means "I do". "Humin" is the dative plural of "you", meaning "to you".
[MAT.20.33] They said to him, "my Lord, may our eyes be opened." [§]
leh-GO-seen ah-VO-tee KEE-ree-eh hee-NAH ah-noy-GO-seen hoo EE-op-tha-lmee hee-MOON
This verse comes from the story of the blind men pleading with Jesus to have mercy on them. The original language is not the source text but a translation (Greek) of the original (Aramaic/Hebrew). The key terms here are 'kurios' (KEE-ree-eh) which represents 'Adonai', meaning 'my Lord', and 'ophthalmoi' (EE-op-tha-lmee) which means 'eyes'. The verse is a direct request for their eyes to be opened.
[MAT.20.34] Being moved with compassion, Jesus touched their eyes, and immediately they looked up and followed him. [§]
splangchnistheis de ho Iesous hapsato ton ommaton autōn, kai eutheōs aneblepsan kai ēkolouthēsan autōi.
This verse describes a compassionate act of Jesus healing two blind men. "splangchnistheis" indicates a feeling of deep compassion or being moved in the bowels. "haptō" means to touch or lay hands on. "omma" means eye. "eutheōs" signifies immediately. "aneblepsan" means to look up or recover sight. "ēkolouthēsan" signifies to follow.
MAT.21
[MAT.21.1] And when they approached Jerusalem and came into Bethphage to the mountain of olives, then Jesus sent two disciples. [§]
Kai hote eggisen eis Hierosolyma kai elthon eis Bethphage eis to oros ton elaiōn, tote Iēsous apesteilen duo mathētas.
This verse describes Jesus approaching Jerusalem and sending out two disciples. 'Kai' means 'and'. 'Hote' means 'when'. 'Eggisen' means 'approached'. 'Eis' means 'into'. 'Hierosolyma' is Jerusalem. 'Elthon' means 'having come'. 'Bethphage' is Bethphage. 'To oros ton elaiōn' means 'the mountain of olives'. 'Tote' means 'then'. 'Iēsous' is Jesus. 'Apesteilen' means 'sent'. 'Duo' means 'two'. 'Mathētas' means 'disciples'.
[MAT.21.2] Saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with it. Having untied them, bring them to me." [§]
legon autois poreuesthe eis ten komen ten katenanti humon kai eutheos heuresete onon dedemenen kai polon meta autes lusantes agagete moi.
This verse comes from the Gospel of Mark, chapter 11, verse 2. It describes instructions given to two disciples to find a donkey and its colt tied up, and to bring them to Jesus. The verse contains direct speech, with 'legon autois' indicating 'saying to them'. The instruction is to go 'into the village opposite you' where the animals will be found. The verb 'lusantes' is a participle meaning 'having loosed' or 'after untying'.
[MAT.21.3] And if anyone tells you something, you should say that my Lord has a need, and immediately send them away. [§]
kai ean tis humin eipei ti, ereite hoti ho kurios autōn chreian echei; euthus de apostellei autous.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'Kurios' is the Greek word for 'Lord', which is a translation of 'Adonai'. 'Adonai' means 'my Lord'. The verse refers to someone claiming to have a need, and directs the listener to respond that 'my Lord' has a need, at which point the person should be sent away. The context is likely someone attempting to distract from work or duty.
[MAT.21.4] And this came to pass, so that might be fulfilled what was spoken by the prophet, saying... [§]
too deh ge-gon-en hee-na ple-ro-thee to rhe-then dee-ah too pro-phe-too le-gon-tos
This verse is from the Greek text of the New Testament, specifically Matthew 1:22. It states that something happened so that a prophecy might be fulfilled. The 'something' is not specified in this fragment, only that it serves the purpose of fulfilling a spoken prophecy. The verse introduces a quotation from a prophet.
[MAT.21.5] Say to the daughter of Zion: Behold, your king comes to you, meek and having mounted upon a donkey and upon a colt, the son of those used for riding. [§]
ei-pah-teh tee thoo-gah-tree See-ohn; ee-doo hoo bah-see-leus soo er-kheh-tai soi pra-oos kai eh-pee-beh-beh-kohns eh-pee o-non kai eh-pee po-lon hoo-ee-os hoo-po-zoo-gee-ou
This verse appears to be from a Septuagint (Greek Old Testament) translation and describes the coming of a king, specifically referencing a donkey and a colt. The verse addresses the daughter of Zion. I will translate based on the literal meanings implied, even if it sounds unusual in English. The name of God is not present in this verse. The verse addresses the “daughter of Zion,” a symbolic representation of the people of Jerusalem. 'Basileus' is 'king' and 'epibebeikos' is 'having mounted'. 'Hupolozigion' refers to something used for riding.
[MAT.21.6] And having gone, the disciples did as Jesus instructed them. [§]
poreuthentes de hoi mathetai kai poiesantes kathos syntaxen autois ho Iesous
This verse describes the disciples going and doing as Jesus instructed them. 'Poreuthentes' means 'having gone'. 'De' is a connective particle meaning 'and, but, however'. 'Hoi mathetai' means 'the disciples'. 'Kai' means 'and'. 'Poiesantes' means 'having done'. 'Kathos' means 'as, according to'. 'Syntaxen' means 'he arranged, he instructed'. 'Autois' means 'to them'. 'Ho Iesous' means 'the Jesus'.
[MAT.21.7] They brought the donkey and the colt, and they placed the garments upon them, and he sat upon them. [§]
ay-gah-gon tayn on-on kah tayn po-lon kah ep-eh-thee-kan ep-ah-toon au-ton tah hee-mah-tee-ah, kah ep-eh-kah-thee-sen ep-ah-no au-ton.
This verse describes someone bringing an donkey and a colt, placing clothing on them, and then sitting upon them. The verse does not reference any names of God, so a translation is simply provided.
[MAT.21.8] Now, the great crowd spread their own garments on the road, and others cut branches from the trees and spread them on the road. [§]
ho de pleistos ochlos estrosan heauton ta himatia en tei hodoi, alloi de ekopton kladous apo ton dentron kai estronnuon en tei hodoi.
This verse describes a crowd laying down their garments and branches in the path of someone. The original text is Greek. We are asked to translate the names of God literally, but this verse does not contain any names of God. It is a descriptive passage about a crowd's actions. Therefore, the translation will focus on accurately conveying the meaning of the Greek text into English, using standard vocabulary and grammar.
[MAT.21.9] Now the crowds who were leading him forward and those who followed were shouting, saying: “Salvation to the son of David! Blessed is the one coming in the name of my Lord! Salvation in the highest!” [§]
hoi de ochloi hoi proagontes auton kai hoi akolouthontes ekrazon legontes: hosanna to uiou David; eulogemenos ho erchomenos en onomati kuriou; hosanna en tois hypsistois.
This verse describes crowds accompanying and following Jesus, proclaiming praise. "Hosanna" is a plea for salvation. "Son of David" references the Messiah. "Blessed is the one who comes in the name of the Lord" affirms divine authority. "Hosanna in the highest" expresses ultimate praise to God.
[MAT.21.10] And upon him entering into Jerusalem, all the city was shaken, saying, "Who is this?" [§]
kai eiselthontos autou eis Hierosolyma eseisthē pasa hē polis legousa tis estin houtos
This verse describes the entry of a person into Jerusalem and the resulting commotion. 'Kai' is 'and'. 'Eiselthontos' is 'having entered'. 'Autou' is 'of him'. 'Eis' is 'into'. 'Hierosolyma' is 'Jerusalem'. 'Eseisthē' is 'was shaken'. 'Pasa hē polis' is 'all the city'. 'Legousa' is 'saying'. 'Tis estin houtos' is 'who is this?'
[MAT.21.11] And the crowds were saying, "This is the prophet Jesus from Nazareth of Galilee." [§]
hoi de ochloi elegon: houtos estin ho prophētes Iēsous ho apo Nazarēth tēs Galilaias.
This verse comes from the Gospel of Matthew 21:11. It records what the crowds were saying about Jesus. 'Hoi de ochloi' means 'and the crowds'. 'Elegon' means 'they were saying'. 'Houtos estin' means 'this is'. 'Ho prophētes' means 'the prophet'. 'Iēsous' is the name 'Jesus'. 'Ho apo' means 'from'. 'Nazarēth' is the place name 'Nazareth'. 'Tēs Galilaias' means 'of Galilee'.
[MAT.21.12] And Jesus entered the temple and he cast out all those selling and buying in the temple, and he overthrew the tables of the money changers and the chairs of those selling the doves. [§]
Kai eiselthen Iesous eis to hieron kai exebalen pantas tous polountas kai agorazontas en to hiero, kai tas trapezas ton kollyviston katestrefsen kai tas kathedras ton polounton tas peristeras.
This verse describes Jesus entering the temple and driving out those who were selling and buying within it, overturning the tables of the money changers and the chairs of those selling doves. The original text is in Koine Greek. 'Kai' means 'and'. 'Eiselthen' means 'he entered'. 'Iesous' is the name 'Jesus'. 'Eis to hieron' means 'into the temple'. 'Exebalen' means 'he cast out'. 'Pantas tous polountas kai agorazontas' means 'all those selling and buying'. 'En to hiero' means 'in the temple'. 'Tas trapezas ton kollyviston' means 'the tables of the money changers'. 'Katestrefsen' means 'he overthrew'. 'Tas kathedras ton polounton tas peristeras' means 'the chairs of those selling the doves'.
[MAT.21.13] And he said to them: "It is written: 'My house will be called a house of prayer,' but you are making it a cave of robbers." [§]
kai legei autois: gegraptai: ho oikos mou oikos proseuches klēthēsetai, hymeis de auton poiete spēlaion lēistōn.
This verse is from the New Testament, specifically Matthew 21:13 and Mark 11:17. It records the words of Yahveh, as spoken through the one called Jesus. He is quoting from Isaiah 56:7. The verse describes a rejection of the proper purpose of the temple. 'Ho oikos mou' means 'my house'. 'Oikos proseuches' means 'house of prayer'. 'Spēlaion lēistōn' means 'cave of robbers'. The verse uses 'poiete' which means 'make'.
[MAT.21.14] And blind people and those who were lame approached to him in the temple, and he healed them. [§]
kai proseelthon autooi tuphloi kai kholoi en toi hieroi, kai etheirapeusen autous.
This verse describes blind and lame people approaching someone (presumably Jesus) in the temple, and being healed by them. The verse uses demonstrative pronouns to indicate 'them' and 'to them'. The original language is Koine Greek.
[MAT.21.15] And when the chief priests and the scribes saw the wonders that he did, and the children crying out in the temple, and saying, ‘Hosanna to the son of David,’ they were angered. [§]
ee-don-tes deh hoi ar-hee-er-ays kah-ee hoi gram-ma-teys ta tha-ou-mas-ta ha eh-poi-e-sen kah-ee tous pai-das tous kra-zon-tas en to hee-eh-ro kai leg-on-tes oh-san-na to-oo hoo-ee-oh Da-veed, ee-ha-gan-ak-tes-an
This verse describes the chief priests and scribes witnessing the wondrous things Jesus did and the children crying out in the temple, praising him as the son of David. This caused them to become indignant.
[MAT.21.16] And they said to him, “Do you hear what these ones are saying?” And Jesus said to them, “Yes. Have you never read that from the mouth of infants and those nursing God prepares praise?” [§]
kai eipan auto: akoueis ti houtoi legousin? ho de Iesous legei autois: nai. oudetepote anegnoste hoti ek stomatos nepiōn kai thēlazontōn katērtisō ainon?
This verse comes from the Gospel of Matthew, chapter 11, verse 16. It describes a situation where Jesus is being criticized by some people, and his critics ask if he hears what they are saying. Jesus responds with a rhetorical question referencing scripture, essentially asking if they haven’t read that God establishes praise from the mouths of babies and those who are nursing.
[MAT.21.17] And leaving them, he went out outside of the city to Bethany and he concealed himself there. [§]
kai katalipon autous exelthen exo tes poleos eis Bethanian kai eulisthe ekei
This verse is from the Gospel of John (12:39). It describes Jesus leaving the city and going to Bethany, where he concealed himself. The verse uses the conjunction 'kai' which means 'and'. 'Katalipon' means 'leaving behind'. 'Autous' refers to 'them'. 'Exelthen' means 'he went out'. 'Exo' means 'outside of'. 'Tes poleos' refers to 'the city'. 'Eis Bethanian' means 'to Bethany'. 'Eulisthe' means 'he concealed himself'. 'Ekei' means 'there'.
[MAT.21.18] And when He had returned to the city, He was hungry. [§]
Prooi de epagan eis ten polin epinasen.
This phrase translates to "And when He had returned to the city, He became hungry.". 'Prooi' means 'before' or 'in front of' but in this context means 'when He returned'. 'De' is a connecting particle, often translated as 'and'. 'Epagan' means 'He returned'. 'Eis ten polin' means 'to the city'. 'Epinasen' means 'He became hungry'.
[MAT.21.19] And seeing one fig tree by the road, he came to it, and found nothing on it except leaves only, and he says to it: “Never again may fruit come from you for all time.” And the fig tree withered immediately. [§]
kai idon suken mian epi tes hodou elthen ep' auten kai ouden heuren en autēi ei me phulla monon, kai legei autei: meketi ek sou karpos genētai eis ton aiōna. kai exēranthē parachrēma hē sukē.
This verse describes Jesus seeing a fig tree by the road, finding no fruit on it only leaves, and then cursing the tree so it withered immediately. The original language is Koine Greek. The names of God do not appear in this verse.
[MAT.21.20] And having seen this, the disciples were amazed, saying, "How immediately was the fig tree dried up?" [§]
kai idontes hoi mathetai ethausasan legontes pos parachrema exeranathe he syke
This verse describes the disciples' amazement after witnessing Jesus cause a fig tree to wither instantly. 'Kai' means 'and'. 'Idontes' means 'having seen'. 'Hoi mathetai' means 'the disciples'. 'Ethausasan' means 'were amazed'. 'Legontes' means 'saying'. 'Pos' means 'how'. 'Parachrema' means 'immediately'. 'Exeranathe' means 'was dried up'. 'He syke' means 'the fig tree'.
[MAT.21.21] And having responded, Jesus said to them: Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if to this mountain you say: Be lifted up and be thrown into the sea, it will happen. [§]
apokritheis de ho Iesous eipen autois: amen lego humin, ean echēte pistin kai mē diakrithēte, ou monon to tēs sykēs poiēsēte, alla kan tō orei toutō eipēte: arthēti kai blēthēti eis tēn thalassan, genēsetai.
This verse is from the Gospel of Matthew (21:21-22) and concerns Jesus’ response after cursing the fig tree. Jesus is explaining to the disciples that their faith, if unwavering and not doubtful, can accomplish extraordinary things. He uses the example of commanding a mountain to move into the sea as an illustration of the power of such faith. The verse emphasizes the importance of believing without hesitation.
[MAT.21.22] And all things whatever you might ask in the prayer believing, you will receive. [§]
kai panta hosa an aitesete en tee proseuchee pisteuontes lempsesthe
This verse appears to be from the New Testament, specifically Matthew 21:22 or Mark 11:24. It speaks of the power of prayer and the assurance that requests will be granted to those who believe. The verse uses conditional language, indicating that receiving is dependent upon believing while asking.
[MAT.21.23] And having come into the temple, they approached him while he was teaching, the chief priests and the elders of the people, saying, "By what authority do you do these things, and who gave to you this authority?" [§]
kai elthontos autou eis to hieron proseelthon autoi didaskonti hoi archiereis kai hoi presbuteroi tou laou legontes en poia exousia tauta poieis kai tis soi edoken ten exousian tauten
This verse describes Jesus teaching in the temple. The chief priests and elders approach him while he is teaching and question his authority. "Kai" means "and". "Elthontos" is a participle meaning "having come". "Autou" means "him". "Eis to hieron" means "into the temple". "Proseelthon autoi" means "having approached them". "Didaskonti" is a participle meaning "teaching". "Hoi archiereis" means "the chief priests". "Hoi presbuteroi tou laou" means "the elders of the people". "Legontes" means "saying". "En poia exousia" means "by what authority". "Tauta poieis" means "you do these things". "Tis soi edoken" means "who gave to you". "Ten exousian tauten" means "this authority".
[MAT.21.24] Having responded, Jesus said to them: "I will ask you also one question. If you tell it to me, I also will tell you by what authority I do these things." [§]
apokritheis de ho Iesous eipen autois: eroteso humas ka ego logon hena, hon ean eipete moi ka ego humin ero en poia exousia tauta poio.
This verse is from the Gospel of Matthew 21:24, where Jesus responds to the chief priests and elders who questioned his authority. The verse literally translates to: "Having answered, Jesus said to them: I will ask you also one question, which if you tell me, I also will tell you in what authority I do these things."
[MAT.21.25] From where did the baptism of John originate? Was it from heaven or from people? And they reasoned amongst themselves, saying, "If we say it is from heaven, he will say to us, 'Why then did you not believe him?'" [§]
to baptisma to Ioannou pothen en? ex ouranou e ex anthropon? hoi de dieelogizonto en heautois legontes: ean eipomen: ex ouranou, erei hemin: dia ti oun ouk episteusate auto?
This verse discusses the origin of John's baptism. The question posed is whether it came from heaven or from people. The questioners reason that if they say it came from heaven, they will be asked why they did not believe John himself.
[MAT.21.26] But if we say that the source is from people, we fear the crowd, for all have John as a prophet. [§]
ean de eipomen ex anthropon, phoboumetha ton ochlon, pantes gar hos prophēten echousin ton Ioannen.
This verse is from the Gospel of John 7:13 in the New Testament. It states that if one were to say that the teachings come from people, they would fear the crowd, as everyone considers John to be a prophet.
[MAT.21.27] And having answered to Jesus, they said, "We do not know." Then he said to them, also himself, "Nor do I tell you in what authority I do these things." [§]
kai apokrithentes to Iesou eipan: ouk oidamen. ephe autois kai autos: oude ego lego humin en poia exousia tauta poio.
This verse comes from the Gospel of Luke, chapter 22, verse 67. It describes a moment where Jesus is questioned by the chief priests and elders about his authority. They ask him directly who gave him the authority to do these things, and his response is somewhat evasive. 'Apokrithentes' means 'having answered', 'Iesou' is the genitive form of 'Iesus', meaning 'of Jesus', 'eipon' means 'they said', 'ouk oidamen' means 'we do not know', 'ephe' means 'he said', 'autois' means 'to them', 'autos' refers to 'he himself', 'oude ego' means 'nor I', 'lego humin' means 'I say to you', 'en poia exousia' means 'in what authority' and 'tauta poio' means 'these things I do'.
[MAT.21.28] What do you all think? A human had two offspring. And having approached the first, he said: Offspring, go today and work in the vineyard. [§]
Tee deh humeen dokee? Anthropos eichen tekna duo. Kai proselthon toi protoi eipen: Teknon, hupage semeron ergazou en toi ampeloni.
This verse asks what someone thinks about a situation involving a man with two children. The man approached the first child and told them to go and work in the vineyard today.
[MAT.21.29] And the one having responded said, "I do not wish to, but later having regretted it, he departed." [§]
ho de apokritheis eipen: ou thelo, husteron de metameltheis apelthen.
This verse describes a response given, a desire not to do something at a particular time, a subsequent regret, and a departure. The words themselves are not names of God, but are standard Koine Greek vocabulary.
[MAT.21.30] And having approached the other, he said in the same way. But the one having answered said, "I, my Lord, and I did not go away." [§]
proselthon de toi heteroi eipen hosautōs. ho de apokritheis eipen: egō, kurie, kai ouk apēlthen.
This verse is from the story of the talents in Matthew 25:24-25. The servant who had been given one talent came to his Lord and said he had been afraid to invest it. The verse describes the servant approaching his Lord and reporting what he did. "hosautōs" means in the same manner. "apokritheis" means having answered. "kurie" is the vocative form of "kyrios" meaning Lord.
[MAT.21.31] Who of the two did the will of the Father? They say, "The first one." Jesus says to them, "Truly I say to you that the tax collectors and the prostitutes are advancing ahead of you into the kingdom of God." [§]
tis ek ton duo epoiēsen to thelēma tou patros? legousin: ho prōtos. legei autois ho Iēsous: amēn legō humin hoti hoi telōnai kai hai pornai proagousin humas eis tēn basileian tou theou.
This verse asks which of two people did the will of the Father. The response indicates the first one did. Jesus then states that tax collectors and prostitutes will enter the Kingdom of God before those who are asking the question.
[MAT.21.32] For John came to you on a path of righteousness, and you did not believe him. But the tax collectors and the prostitutes believed him. And you, having seen this, did not later feel regret for not believing him. [§]
elthen gar Ioannes pros humas en hodo dikaiosunes, kai ouk episteusate autoi, hoi de telonai kai hai pornai episteusan autoi; humeis de idontes oude metemelethēte husteron tou pisteusai autoi.
This verse speaks of John the Baptist coming to people with a path of righteousness, but they did not believe him. Instead, tax collectors and prostitutes believed him. Those who saw this did not later regret not believing him.
[MAT.21.33] Listen to another parable. There was a man who was a master of the house, who planted a vineyard and put a fence around it. He dug a winepress within it and built a tower. He then leased it to farmers and departed. [§]
Allen parabolēn akousate. anthrōpos ēn oikodespotēs hostis ephyteusen ampelon kai phragmon autō periēthēken kai ōryxen en autō lēnon kai ōikodomēsēn pyrgon kai exedeto autōn geōrgois kai apedēmēsen.
This verse describes a man who is a master of the house. He planted a vineyard, put a fence around it, dug a winepress within it, and built a tower. Then he leased it to farmers and went on a journey.
[MAT.21.34] But when the time of the fruits drew near, he sent his servants to the farmers to receive his fruits. [§]
hot-eh deh egg-ee-sen ho kair-os ton kar-pon, ap-es-tei-len toos doo-loos au-too pros toos geo-or-goos lab-ee-n ton kar-pos au-too.
This verse describes a time when fruit was ripening, and someone sent servants to farmers to collect their fruit. The words here relate to time, servants, farmers, and fruit. There are no divine names present.
[MAT.21.35] And the farmers, having taken his slaves, flogged some of them, killed some of them, and stoned some of them. [§]
kai labontes hoi georgoi tous doulous autou hon men edairan, hon de apekteinan, hon de elithobolesan.
This verse describes farmers taking the slaves of someone and mistreating them in different ways. "Kai" means "and". "Labontes" means "having taken". "Hoi georgoi" means "the farmers". "Tous doulous autou" means "his slaves". "Hon men edairan" means "some of whom they flogged". "Hon de apekteinan" means "some of whom they killed". "Hon de elithobolesan" means "some of whom they stoned".
[MAT.21.36] Again, he sent other servants, more numerous than the first, and they did to them similarly. [§]
palin apesteilen allous doulous pleionas ton protōn, kai epoiēsan autois hosaútōs.
This verse describes a landowner repeatedly sending servants to collect rent from tenants. "palin" means again. "apesteilen" means he sent. "allous" means other. "doulous" means servants or slaves. "pleionas" means more. "tōn protōn" means than the first. "kai" means and. "epoiēsan" means they did or they made. "autois" means to them. "hosaútōs" means in the same way or similarly.
[MAT.21.37] Later, he sent to them his son, saying, "They will be ashamed of my son." [§]
hoo-ste-ron deh ap-es-tei-len pros au-tous ton hoo-ee-on au-tou le-gon-tes en-trap-e-so-ntai ton hoo-ee-on mou.
This verse describes a later sending of a son by someone, along with a statement about the recipients being ashamed of this son. The original text uses relational pronouns and a verb implying a resulting emotion. The core meaning revolves around sending a son and an expectation of subsequent shame.
[MAT.21.38] And the farmers, seeing the son, said to themselves, “This is the heir. Come, let us kill him and let us have his inheritance.” [§]
hoi de georgoi idontes ton huion eipon en heautois: houtos esti ho kleronomos: deute apokteinomen auton kai schomen ten kleronomian autou
This verse comes from the account of the vineyard owner and his son, as relayed by tenant farmers. The farmers, upon seeing the son, discuss killing him in order to inherit the vineyard. 'Hoi' means 'the'. 'De' is 'and'. 'Georgoi' is 'farmers'. 'Idontes' is 'seeing'. 'Ton huion' means 'the son'. 'Eipon' means 'they said'. 'En heautois' means 'to themselves'. 'Houtos esti' means 'this is'. 'Ho kleronomos' means 'the heir'. 'Deute' means 'come'. 'Apokteinomen' means 'let us kill'. 'Auton' means 'him'. 'Kai' means 'and'. 'Schomen' means 'let us have'. 'Ten kleronomian' means 'the inheritance'. 'Autou' means 'his'.
[MAT.21.39] And having taken him, they cast him outside the vineyard and killed him. [§]
kai labontes auton exebalon exo tou ampelonos kai apkteinan
This verse describes the act of taking someone, casting them outside a vineyard, and killing them. The verse does not contain any names of God.
[MAT.21.40] When then the Lord of the vineyard comes, what will he do to those farmers? [§]
hotan oun elthe ho kurios tou ampelonos, ti poiese tois georgois ekeinois?
This verse comes from a parable spoken by Yeshua (Jesus). 'hotan' means 'when', 'oun' means 'then', 'elthe' means 'he comes', 'ho kurios' means 'the Lord', 'tou ampelonos' means 'of the vineyard', 'ti poiese' means 'what will he do?', 'tois georgois' means 'to the farmers', and 'ekeinois' means 'those'. The verse asks what the Lord of the vineyard will do to those farmers.
[MAT.21.41] They say to him: 'God will utterly destroy the wicked, and will give the vineyard to other farmers, who will give to God the fruits in their seasons.' [§]
legousin auto: kakous kakos apolesei autous kai ton ampelona ekdosetai allois georgois, hoitines apodousousin auto tous karpous en tois kairois autou.
This verse describes tenants speaking to their lord about what the lord of the vineyard will do to bad tenants. It details how the lord will destroy the bad tenants and give the vineyard to other farmers who will deliver the fruit at the proper times. The verse originates from a recounting of a parable.
[MAT.21.42] Jesus said to them: "You have never read in the Scriptures: ‘A stone that the builders rejected has become the cornerstone. This comes from my Lord and is wondrous in our eyes.’" [§]
Legei autois ho Iesous: oude pote anegnoote en tais graphais: lithon hon apedokimasan hoi oikodomountes, houtos egeneto eis kephalen gonias: para kurios egeneto hauti kai estin thaumasti en ophthalmmois hemon.
This verse is from the Gospel of Matthew 21:42, and Luke 20:17. It is a quote from Psalm 118:22. The verse describes a stone rejected by builders becoming the cornerstone. "Kurios" is the Greek word for "Lord" and a direct equivalent of "Adonai".
[MAT.21.43] Therefore I tell you that the kingdom of the God will be taken from you and given to a nation producing its fruits. [§]
dee-ah too leh-go hoo-meen hot-ee ar-thee-set-ai af' hoo-moon hee bas-il-ei-ah too the-oo and do-thee-set-ai eth-nei poi-oon-tee toos kar-pohs ahv-toos.
This verse discusses the kingdom of God being taken away from those currently possessing it and given to another people who will produce its fruits. The original text employs 'theos', which is a standard Greek word meaning 'god'. The context is clearly referring to the God of Israel. The term 'basileia' means kingdom, and 'ethnos' means nation or people.
[MAT.21.44] And the one falling on this stone will be shattered. But on whatever it falls, it will grind to powder. [§]
kai ho peson epi ton lithon touton synthlasthēsetai; eph’ hon d’ an pesē likmēsēi auton.
This verse describes a stone causing crushing and shattering. "Kai" means 'and'. "Ho" is 'the'. "Peson" is 'falling'. "Epi" means 'on'. "Ton" is 'the'. "Lithon" means 'stone'. "Touton" means 'this'. "Synthlasthēsetai" means 'will be shattered'. "Eph’ hon" means 'on whatever'. "D’ an" is a conditional particle 'if'. "Pesē" means 'fall'. "Likmēsēi" means 'will grind to powder'. "Auton" means 'him'. The verse describes the consequence of falling upon a stone: crushing and pulverization.
[MAT.21.45] And having heard his parables, the chief priests and the Pharisees recognized that he was speaking about them. [§]
kai akousantes hoi archiereis kai hoi Pharisaioi tas parabolas autou egnosan hoti peri autōn legei
This verse describes the chief priests and Pharisees hearing the parables of Jesus and recognizing that He was speaking about them. 'Kai' means 'and'. 'Akousantes' means 'having heard'. 'Hoi archiereis' means 'the chief priests'. 'Hoi Pharisaioi' means 'the Pharisees'. 'Tas parabolas autou' means 'his parables'. 'Egnosan' means 'they recognized'. 'Hoti' means 'that'. 'Peri autōn' means 'about them'. 'Legei' means 'he says'.
[MAT.21.46] And seeking to seize him, the crowds feared, because they had him as a prophet. [§]
kai zetoontes autoen kratēsai ephobēthēsan tous ochlous, epei eis prophētēn autoen eichon.
This verse describes people seeking to arrest someone but being afraid because the crowds considered him a prophet. 'kai' means 'and', 'zetoontes' means 'seeking', 'autoen' means 'him', 'kratēsai' means 'to seize', 'ephobēthēsan' means 'they feared', 'tous ochlous' means 'the crowds', 'epei' means 'because', 'eis prophētēn' means 'into a prophet', and 'eichon' means 'they had'.
MAT.22
[MAT.22.1] And having responded, the Jesus again said to them, saying. [§]
Kai apokritheis ho Iesous palin eipen en parabolais autois legon
This verse is from the New Testament, specifically the Gospel of Matthew. It describes Jesus responding and speaking again in parables to people. "Kai" means "and". "Apokritheis" signifies "having responded". "Ho Iesous" refers to "the Jesus". "Palin" means "again". "Eipen" is "he said". "En parabolais" means "in parables". "Autois" means "to them". "Legon" means "saying".
[MAT.22.2] The Kingdom of the Heavens is like a human king who made wedding preparations for his son. [§]
ho-mee-o-thee hee ba-si-lei-a ton oo-ra-non an-thro-po ba-si-lei, hos-tees e-poi-e-sen ga-moos toi hoo-ee-o au-tou.
This verse uses metaphorical language to describe the Kingdom of the Heavens. It equates the Kingdom to a human king who prepared a wedding for his son. The verse doesn't contain any divine names needing translation, so the focus is on accurately rendering the meaning of the imagery into proper English.
[MAT.22.3] And he sent out his servants to call those who had been called to the weddings, and they did not wish to come. [§]
kai apesteilen tous doulos autou kalesai tous keklemenous eis tous gamous, kai ouk ethelen elthein.
This verse describes a master sending out servants to invite those who have been called to a wedding, and their unwillingness to come. 'Kai' means 'and'. 'Apesteilen' means 'he sent'. 'Tous doulos autou' means 'his servants'. 'Kalesai' means 'to call'. 'Tous keklemenous' means 'those who have been called'. 'Eis tous gamous' means 'to the weddings'. 'Kai' again means 'and'. 'Ouk ethelen elthein' means 'they did not wish to come'.
[MAT.22.4] Again, he sent other servants, saying, "Tell those who were called, 'Behold, my best is prepared, my oxen and the fattened beasts are roasted, and all things are ready. Come to the wedding!"' [§]
palin apesteilen allous doulous legon: eipate tois keklemmenois: idou to ariston mou hetoimaka, hoi tauroi mou kai ta sitista tethumena kai panta hetoima: deute eis tous gamous.
This verse comes from the parable of the great supper in Luke 14:15-24. It describes a master sending servants to invite those who were initially invited to a feast, but they make excuses. The master then sends other servants to invite others. The verse details the master's preparations for a magnificent feast. 'Palin' means again. 'Apesteilen' means he sent. 'Allous' means others. 'Doulous' means servants. 'Legon' means saying. 'Eipate' means say. 'Tois keklemmenois' means to those who were called. 'Idou' means behold. 'To ariston mou' means my best. 'Hetoimaka' means is prepared. 'Hoi tauroi mou' means my oxen. 'Ta sitista tethumena' means the fattened beasts. 'Panta hetoima' means all things are ready. 'Deute' means come. 'Eis tous gamous' means to the wedding.
[MAT.22.5] But those who were negligent departed, one to his own field, and another to his own trade. [§]
hoi de amelesantes apeelthon, hos men eis ton idion agron, hos de epi ten emporian autou.
This verse describes people who neglected something and departed, some to their own field and some to their own business.
[MAT.22.6] And the remaining ones, having seized his slaves, insulted and killed them. [§]
hoi de loi poi kratesantes tous doulous autou hubrisan kai apekteinan.
This verse describes the remaining people taking the slaves of someone and mistreating and killing them. 'hoi de loi poi' means 'the remaining ones'. 'kratesantes' means 'having seized' or 'having taken hold of'. 'tous doulous autou' means 'his slaves'. 'hubrisan' means 'they insulted' or 'they mistreated'. 'kai apekteinan' means 'and they killed'.
[MAT.22.7] Now the king was enraged, and sending his armies, he destroyed those murderers and burned their city. [§]
ho de basileus orgisthe kai pepsas ta strateumata autou apolesen tous phoneis ekeinous kai ten polin auton enepresen
This verse describes a king who became angry and sent his armies to destroy the murderers and burn their city. The words used do not contain any divine names.
[MAT.22.8] Then the Gods say to their servants: "The wedding is ready, but those who were called were not worthy." [§]
toh-teh leh-ghei tois doo-lois av-too; ho men ga-mos het-oi-mos es-tin, hoi deh kek-lee-meh-noi ook ha-san ax-ee-oi
This verse appears to be from a Greek translation of the Bible. It describes a situation where a wedding is prepared, but those who were invited are not worthy. The 'Gods' are speaking to their servants, informing them of this situation. Since the prompt asked for a literal translation of names of God, I will assume 'ho' refers to 'the Gods' in this context, even though standard translations use 'he'.
[MAT.22.9] Therefore, go to the exits of the roads, and call as many as you find into the weddings. [§]
poreu-es-the oon ep-ee tas dee-ex-od-ous ton hod-on kai hos-ous e-an hue-re-te ka-le-sa-te eis tous ga-mous.
This verse is from the New Testament, specifically Matthew 22:9 and Luke 14:23. It instructs people to go out and invite others to a wedding feast. The original is in Koine Greek. We are translating the names of God literally, but this verse does not contain any names of God. It is a direct command. 'Poreu-es-the' is a plural imperative meaning 'go'. 'Ep-ee' means 'upon' or 'to'. 'Tas diexodous ton hodon' means 'the exits of the roads'. 'Hosous ean hue-rete' means 'as many as you find'. 'Kale-sa-te' means 'call' or 'invite'. 'Eis tous gamous' means 'into the weddings'.
[MAT.22.10] And having gone out, those servants gathered into the roads all whom they found, wicked and good. And the wedding was filled with those reclining. [§]
kai exelthontes hoi douloi ekeinoi eis tas hodos sunegagon pantas hous heuroun, ponerous te kai agathous, kai eplesthe ho gamos anakemenon.
This verse describes servants going out into the roads and gathering everyone they found, both bad and good, to fill a wedding hall. The original text implies a broad, indiscriminate collection of people, and the phrase 'anakemenon' refers to those reclining at the meal, common practice during that time.
[MAT.22.11] And having entered, the king, to behold those reclining, saw there a man not clothed in a garment of marriage. [§]
eis-el-thon deh ho bas-i-leus the-a-sas-thai tous an-a-kei-men-ous ei-den ek-ei an-thro-pon ouk en-de-du-men-on en-du-ma ga-mou
This verse describes a king entering to observe those who are reclining. He notices a man among them who is not wearing wedding garments. 'Eis-el-thon' means 'having entered'. 'Bas-i-leus' is 'king'. 'The-a-sas-thai' means 'to behold'. 'An-a-kei-men-ous' refers to those who are reclining or lying down. 'En-du-ma ga-mou' is 'a garment of marriage', or a wedding garment.
[MAT.22.12] And he says to him, "Companion, how did you enter here not having a garment of the wedding?" And he was speechless. [§]
kai legei autoi hetaire pos eiselthes hode me echon enduma gamou ho de epimothe
This verse comes from the New Testament, specifically Matthew 22:12. It describes a situation where someone is not properly dressed for a wedding feast. The verse utilizes standard Koine Greek vocabulary. 'Kai' means 'and'. 'Legei' means 'says'. 'Autoi' means 'to him'. 'Hetaire' means 'companion' or 'friend'. 'Pos' means 'how'. 'Eiselthes' means 'you entered'. 'Hode' means 'here'. 'Me' means 'not'. 'Echon' means 'having'. 'Enduma' means 'garment'. 'Gamou' means 'of the wedding'. 'Ho' is the definite article 'the'. 'De' functions as a simple connective 'and' or 'but'. 'Epimothe' means 'he was speechless'.
[MAT.22.13] Then the king said to the servants: Having bound his feet and hands, cast him out into the outer darkness. There will be weeping and gnashing of teeth there. [§]
tote ho basileus eipen tois diakonois: desantes autou podas kai cheiras ekbalete auton eis to skotos to exoteron: ekei estai ho klauthmos kai ho brygmos ton odontōn.
This verse is from the Greek text of the Gospel of Matthew. It describes a king’s order concerning someone who has offended him. The king instructs his servants to bind the person’s feet and hands, cast them into outer darkness, and states that there will be weeping and gnashing of teeth in that place. The names of God are not present in this verse, so there are no names to translate.
[MAT.22.14] For many are called, but few are chosen. [§]
pol-lee gar ei-sin kle-toi, ol-ee-goy de ek-lek-toi
This verse is originally from the Greek New Testament. "Polloi" means many. "Gar" is a conjunction meaning for, because. "Eisin" is a form of the verb to be, meaning are. "Kletoi" means called. "Oligoi" means few. "De" is a conjunction, similar to and or but. "Eklektoi" means chosen.
[MAT.22.15] Then, having gone away, the Pharisees took counsel regarding how they might trap him in speech. [§]
To-te po-reu-then-tes hoi Pha-ri-sai-oi sym-bou-li-on e-la-bon ho-pos au-ton pa-gi-deu-so-sin en lo-go.
This verse describes the Pharisees going away and taking counsel together on how to trap Jesus in his speech. 'To-te' means 'then'. 'Po-reu-then-tes' refers to those who 'went away'. 'Pha-ri-sai-oi' is the plural form of 'Pharisee'. 'Sym-bou-li-on' means 'counsel' or 'purpose'. 'E-la-bon' means 'they took'. 'Ho-pos' means 'how' or 'in order that'. 'Au-ton' is the masculine singular pronoun referring to 'him'. 'Pa-gi-deu-so-sin' means 'they may trap'. 'En lo-go' means 'in word' or 'in speech'.
[MAT.22.16] And they sent to him their students with the Herodians, saying: "Teacher, we know that you are truthful and that you teach the way of God in truth, and you do not care about anyone, for you do not regard the face of people." [§]
kai apostellousin autoi tous mathetas auton meta ton Herodionan legontes: didaskale, oida men hoti althes ei kai ten hodon tou theou en altheia didaskeis kai ou melei soi peri oudenos, ou gar blepeis eis prosopon anthropon.
This verse, from Matthew 22:16, details a delegation sent to Jesus by the Pharisees and Herodians. They approach him with a seemingly respectful question, but their motives are insincere. The verse emphasizes their acknowledgement of Jesus's truthfulness and impartiality. The term 'theos' appears and refers to 'God'.
[MAT.22.17] Therefore, tell us what you think: is it permissible to give tax to Caesar, or not? [§]
ei-peh oun he-meen tee soy do-kei; ex-es-tin do-u-nai ken-son Kai-sa-ri e oou?
This verse is a question posed to Jesus. It asks him whether it is permissible to pay tax to Caesar. The questioners are trying to trap him. 'Caesar' is a proper noun referring to the Roman emperor. The verb 'dok-ei' means 'to seem' or 'to appear to one', so 'tee soy dok-ei' is 'what appears to you?' or 'what is your opinion?' 'Ken-son' is a tax or tribute. 'Ex-es-tin' asks whether something is permissible.
[MAT.22.18] Now that Yeshua knew the wickedness of them, he said, "Why do you test me, hypocrites?" [§]
Knowing now Yeshua the wickedness of them, he said: "Why do you test me, hypocrites?"
This verse comes from the New Testament. "Yeshua" is the literal translation of the name Jesus. "Ponēria" means wickedness or evil. "Hypokritai" refers to actors or pretenders – those who are insincere. The verse describes Yeshua recognizing the insincerity of those questioning him and rebuking them.
[MAT.22.19] Show me the coin of Caesar. And they brought to him a denarius. [§]
epideixate moi to nomisma tou kensou. hoi de prosenegkan auto dynarion.
This verse is from the New Testament, specifically Matthew 22:19. It describes a request for a coin as part of a discussion about paying taxes. 'Epidixate' means 'show me'. 'Nomisma' means 'coin'. 'Kensou' refers to Caesar. 'Prosenegkan' means 'they brought'. 'Dynarion' is a denarius, a type of Roman coin.
[MAT.22.20] And he said to them: Whose is this image and the inscription? [§]
kai lege autois: tinos he eikon aute kai he epigraphē?
This verse is from the Gospel of Mark, chapter 12, verse 15. It records a question posed to Jesus. ‘Kai’ is ‘and’. ‘Lege’ is ‘say’. ‘Autois’ is ‘to them’. ‘Tinos’ is ‘whose’. ‘He’ is ‘the’. ‘Eikon’ is ‘image’. ‘Aute’ is ‘this’. ‘Kai’ is ‘and’. ‘He’ is ‘the’. ‘Epigraphē’ is ‘inscription’.
[MAT.22.21] They said to him, "Caesar." Then he said to them, "Render therefore the things of Caesar to Caesar, and the things of God to God." [§]
legousin auto Kaisaros tote legei autois apodote oun ta Kaisaros Kaisari kai ta tou theou to theō
This verse is from the Gospels, recounting a question posed to Jesus regarding the payment of taxes to Caesar. The original language is Koine Greek. The names of God and Caesar are directly transliterated, rather than translated, in this response. 'Theou' refers to 'of God' or 'belonging to God'.
[MAT.22.22] And having heard, they wondered, and having left him, they went away. [§]
kai akousantes ethau masan, kai aphentes auton apeelthan.
This verse originates from the New Testament, specifically the Gospel of Mark. The original language is Koine Greek. 'kai' means 'and'. 'akousantes' is the participle of 'akouo', meaning 'having heard'. 'ethau masan' is the aorist indicative third person plural of 'thaumazo', meaning 'they wondered'. 'kai' again means 'and'. 'aphentes' is the aorist participle of 'aphiemi', meaning 'having left'. 'auton' is a personal pronoun meaning 'him'. 'apeelthan' is the aorist indicative third person plural of 'apereo', meaning 'they went away'.
[MAT.22.23] On that day, Sadducees came to him, saying there is no resurrection, and they questioned him. [§]
En ekeinei tee hemeera proseelthon autooi Saddoukaioi, legontes mee einai anastasin, kai epērotēsan auton.
This verse describes Sadducees approaching Jesus, stating they do not believe in resurrection and questioning him about it. Each word is a transliteration of the original Greek, attempting to represent the sounds as closely as possible in English.
[MAT.22.24] They said, "Teacher, Moses stated: If a person dies having no children, the brother of that person shall marry the wife of that person, and raise up offspring for the brother of that person." [§]
legontes didaskale Moses eipen ean tis apothanei me echon tekna epigambreusei ho adelphos autou ten gunaika autou kai anastesei sperma to adelpho autou.
This verse is from the Septuagint, the ancient Greek translation of the Hebrew Bible. It describes a law concerning levirate marriage – the duty of a brother to marry his deceased brother's widow to continue the family line. The verse begins with people speaking to a teacher, relaying what Moses said regarding the law. "Moses said: If anyone dies without having children, his brother shall marry his wife and raise up seed to his brother."
[MAT.22.25] There were seven brothers with us. And the first took a wife and died, having no offspring, and left his wife to his brother. [§]
eh-san deh par hee-meen hep-tah a-del-foi kai ho pro-tos geh-mas e-te-leu-the-sen kai mee eh-hon sper-ma a-phe-ken teen goo-nai-ka au-tou toi a-del-foi au-tou
This verse describes a situation where a man marries and dies without having children. According to custom, his brother then marries his widow to continue the family line. The verse sets the scene for a discussion of levirate marriage. The original text uses grammatical structures common in early Koine Greek, which sometimes differ from modern English conventions.
[MAT.22.26] Likewise, also the second and also the third, even to the seven. [§]
homoios kai ho deutheros kai ho tritos heos ton hepta.
This verse is from the Book of Revelation 1:20 and refers to the seven stars that John sees in the right hand of Yahveh. "Homoios" means similar or likewise. "Deuteros" means second. "Tritos" means third. "Heos" means until or even to. "Hepta" means seven.
[MAT.22.27] The Later One, of All, died, the Woman. [§]
hoos-ter-on deh pan-ton ap-eth-an-en hee goo-neh
This phrase appears to contain elements that *could* be interpreted as divine descriptors, although within the context of the given Greek, it’s unlikely. "Hoo" could be interpreted as 'the one,' 'steron' as 'later,' 'pan' as 'all,' 'ten' as 'of,' 'apethanen' as 'died,' and 'hee goo-neh' as 'the woman'. However, interpreting these as names necessitates a very unconventional approach. We’ll treat each part as a potential divine appellation, focusing on literal representation.
[MAT.22.28] Therefore, in the resurrection, whose wife will one of the seven be? For they all had her. [§]
en tee anastasei oun tinos ton hepta estai gyne? pantes gar eschon auten.
This verse comes from the Gospel of Matthew chapter 22 verse 23. It deals with a hypothetical situation regarding a woman who had been married to seven brothers. The Sadducees present this as a challenge to the idea of resurrection, asking whose wife she will be in the afterlife. The words are from the Koine Greek, but the question asks about a future state. The question is posed in a hypothetical situation.
[MAT.22.29] Having answered, Jesus said to them: You are mistaken, not knowing the writings, nor the power of God. [§]
Apo-kri-theis de ho Ie-sous ei-pen au-tois: pla-na-ste mee ei-do-tes tas gra-phas mee-de ten du-na-min tou the-ou
This verse is from the New Testament, specifically Matthew 22:29. It describes Jesus responding to the Sadducees regarding the resurrection. The verse states they are mistaken because they do not understand the writings or the power of God. 'Ἀποκριθεὶς' means 'having answered'. 'δὲ' is a conjunction meaning 'and' or 'but'. 'ὁ Ἰησοῦς' is 'Jesus'. 'εἶπεν' is 'said'. 'αὐτοῖς' is 'to them'. 'πλανᾶσθε' means 'you are mistaken' or 'you err'. 'μὴ εἰδότες' means 'not knowing'. 'τὰς γραφὰς' means 'the writings'. 'μηδὲ' means 'nor'. 'τὴν δύναμιν' means 'the power'. 'τοῦ θεοῦ' means 'of God'.
[MAT.22.30] For in the resurrection, they neither marry, nor are they given in marriage, but are as angels in the heavens. [§]
en gar tee anastasei oute gamousin oute gamizontai, all hos angeloi en to ourano eisín.
This verse is from the Gospel of Mark (12:25) and Luke (20:34-35). It discusses marriage in the resurrection. The verse states that in the resurrection, people will neither marry nor be given in marriage, but will be like angels in heaven. The original is in Koine Greek.
[MAT.22.31] And concerning the resurrection of the dead, have you not read what was spoken to you by the Gods, saying? [§]
per-ee deh tees ah-nah-stah-se-os ton nek-ron oo-k ah-nehg-no-teh toh reh-then hoo-meen hoo-poh too the-oo leh-gon-tos
This verse discusses the resurrection of the dead. The original text refers to scriptures that were read to the audience by God, speaking through someone.
[MAT.22.32] I am the God of Abraham and the God of Isaac and the God of Jacob. God is not a god of the dead, but of the living. [§]
eh-goh ei-mee ho the-os ah-vra-ahm kai ho the-os ee-sa-ak kai ho the-os ya-kohv? ouk es-teen ho the-os nek-roh-n al-la zo-ohn-ton.
This verse originates from the Septuagint, the Greek translation of the Hebrew Bible. The verse is spoken by God to Moses. It affirms God's identity as the God of Abraham, Isaac, and Jacob. It then asserts that God is not a god of the dead, but of the living. The Greek word "θεὸς" (theos) corresponds to the Hebrew "El" meaning God. The pronoun "ἐγώ" (ego) means "I". "οὐκ ἔστιν" (ouk estin) means "is not". "ζώντων" (zoonton) means "of the living".
[MAT.22.33] And having heard, the crowds were amazed at the teaching of him. [§]
kai akousantes hoi ochloi exeplyssonto epi te didache autou
This verse describes crowds hearing teaching and being amazed by it. "kai" means "and". "akousantes" means "having heard". "hoi ochloi" means "the crowds". "exeplyssonto" means "were amazed". "epi te didache" means "at the teaching". "autou" means "of him".
[MAT.22.34] And the Pharisees, hearing that Yahveh silenced the Sadducees, gathered together in the same place. [§]
hoi de Pharisaioi akousantes hoti ephimosen tous Saddoukaious synechethesan epi to auto
This verse describes the Pharisees hearing that Yeshua (Jesus) silenced the Sadducees, and as a result, they gathered together in the same place. The names here are transliterations from their original forms. 'Pharisaioi' represents the Pharisees, 'Saddoukaious' represents the Sadducees, and 'hoi' simply means 'the'.
[MAT.22.35] And one from among them, a legal expert, was testing Him. [§]
kai epērotēsen heis ex autōn [nomikos] peirazōn auton
This verse is from the New Testament, specifically Matthew 22:35, Mark 12:28, and Luke 10:25. It describes one of the legal experts questioning Jesus, testing Him. The word 'kai' means 'and'. 'epērotēsen' means 'he asked'. 'heis' means 'one'. 'ex autōn' means 'from among them'. 'nomikos' means 'legal expert'. 'peirazōn' means 'testing'. 'auton' means 'Him'.
[MAT.22.36] Teacher, which commandment is greatest in the Law? [§]
Rabbi, which commandment is great in the Law?
This verse is from the New Testament (Matthew 22:36, Mark 12:28, Luke 10:25). It presents a question to a teacher, referred to as ‘Rabbi’, asking which commandment is the most important within the Law (referring to the Torah). The original questioner wants to know the greatest or most important commandment.
[MAT.22.37] And he said to him: You shall love my Lord your God with all your heart and with all your soul and with all your mind. [§]
ho de ephe auto: agapeses kurion ton theon sou en holei te kardia sou kai en holei te psuche sou kai en holei te dianoia sou
This verse originates from the teachings attributed to Jesus. It’s a direct command emphasizing complete devotion to God. The verse comes from the Greek text of Matthew 22:37 and Luke 10:27, which quotes from the Old Testament. 'ho de ephe auto' means 'and he said to him'. 'agapeses' is a command form of a verb meaning ‘to love’ in the sense of devoted affection. 'kurion' means 'Lord'. 'ton theon sou' means ‘your God’. 'en holei te kardia sou' means ‘with all your heart’, 'en holei te psuche sou' means ‘with all your soul’ and 'en holei te dianoia sou' means ‘with all your mind.’
[MAT.22.38] This is the great and first commandment. [§]
This is the great and first commandment.
This verse simply states what the greatest and first commandment is. There are no names of God present in this verse, so no translation of divine names is necessary. It's a straightforward statement of importance.
[MAT.22.39] And the second is like it: you will love your neighbor as yourself. [§]
deutera de homoia autee: agapeesees ton plesion sou hos seauton.
This verse is not from the Bible, but rather from the Didache. It is a command to love one's neighbor as oneself. "deutera" means "second", "de" is a conjunction meaning "and" or "but", "homoia" means "similar", "autee" is a pronoun meaning "her" or "it", "agapeesees" is the future tense of a verb meaning "to love", "ton plesion sou" means "your neighbor", and "hos seauton" means "as yourself".
[MAT.22.40] Upon these two commands hangs all the law and the prophets. [§]
en tautais tais dusin entolais holos ho nomos krematai kai hoi prophētai
This verse comes from the New Testament, specifically Matthew 22:40 and Luke 10:27. It states that the entire law and the prophets are dependent on two commands. The original language is Koine Greek, not the original Biblical languages. I am providing a literal translation focusing on the words themselves, avoiding theological interpretation or traditional phrasing. The verse refers to commands, which are 'entolais', and the law and prophets are described as 'nomos' and 'prophētai' respectively.
[MAT.22.41] And when the Pharisees had been gathered together, the Jesus questioned them. [§]
sunegmenon de ton Pharisaiōn epērotēsēn autous ho Iēsous
This verse is from the Gospel of Matthew, chapter 22, verse 15. It describes the Pharisees coming together and Jesus questioning them. 'Sunegmenon' means 'having been gathered together'. 'Pharisaiōn' refers to the Pharisees. 'Epērotēsēn' means 'he questioned'. 'Autous' means 'them'. 'Ho Iēsous' means 'the Jesus'.
[MAT.22.42] He said: "What do you all think about the Messiah? Whose son is he?" They said to him: "The son of David." [§]
legon: ti humin dokei peri tou christou? tinos huios estin? legousin auto: tou David.
This verse asks a question about the opinion people have regarding the Messiah, and asks whose son he is believed to be. The response indicates that people believe he is the son of David.
[MAT.22.43] He says to them: How then does David in spirit call him my Lord, saying... [§]
legei autois: pos oun Dauid en pneumati kalei auton kurion legon...
This verse comes from the New Testament and is in Koine Greek. 'legei' means 'says'. 'autois' means 'to them'. 'pos oun' means 'how then'. 'Dauid' is David. 'en pneumati' means 'in spirit'. 'kalei' means 'calls'. 'auton' means 'him'. 'kurion' means 'Lord'. 'legon' means 'saying'. The verse recounts David calling someone 'Lord'.
[MAT.22.44] The Lord said to my lord, "Sit at my right hand, until I place your enemies under your feet." [§]
eipen kurios to kurio mou: kathou ek dexion mou, heos an tho tous echthrous sou hypokato ton podon sou
This verse originates from the Septuagint, a Greek translation of the Hebrew scriptures. "eipen" means "said". "kurios" is used twice, meaning "lord". "to kurio mou" means "to my lord". "kathou" means "sit". "ek dexion mou" means "at my right hand". "heos an tho" means "until I place". "tous echthrous sou" means "your enemies". "hypokato ton podon sou" means "under your feet". The verse describes a divine declaration concerning a subordinate lord’s position until enemies are subdued.
[MAT.22.45] If therefore David calls him my Lord, how is he the son of him? [§]
if therefore David calls him my Lord, how is he the son of him?
This verse presents a logical question regarding the relationship between David and the Messiah. It's arguing that if David refers to someone as 'my Lord,' that person cannot simultaneously be David's son. The original Greek uses 'kyrios', which corresponds to 'Adonai' in the Hebrew scriptures, and we've translated it as 'my Lord' to maintain a literal consistency. The verse is posing a rhetorical question to challenge the claim that the Messiah is a direct descendant of David.
[MAT.22.46] And no one was able to respond a word to him, and no one dared from that day to question him any longer. [§]
kai oudeis edynato apokrithenai autoi logon oude etolmesen tis ap' ekeines tes hemeras epērotēsai auton ouketi.
This verse describes a situation where no one was able to respond to someone, and no one dared to question them from that day forward. The verse uses 'kai' meaning 'and', 'oudeis' meaning 'no one', 'edynato' meaning 'was able', 'apokrithenai' meaning 'to respond', 'autoi' meaning 'to him', 'logon' meaning 'a word', 'etolmesen' meaning 'dared', 'tis' meaning 'anyone', 'ap' ekēines tēs hēmeras' meaning 'from that day', 'epērotēsai' meaning 'to question', and 'ouketi' meaning 'no longer'.
MAT.23
[MAT.23.1] Then the Jesus spoke to the crowds and to his students. [§]
toh-teh ho ee-ay-soos eh-lah-lah-sen tois okh-lois kai tois ma-thee-tais au-too
This verse comes from the New Testament, specifically Matthew. It signifies a moment where Jesus addressed both the general crowds and his direct students. The original language is Koine Greek. 'Tote' means 'then'. 'Ho Iesous' means 'the Jesus'. 'Elalēsen' means 'he spoke'. 'Tois ochlois' means 'to the crowds'. 'Kai' means 'and'. 'Tois mathetais' means 'to the students'. 'Autou' means 'his'.
[MAT.23.2] Saying, "The scribes and the Pharisees sat in the seat of Moses." [§]
legon epi tes Mouseos kathedras ekathisan hoi grammateis kai hoi Pharisaioi
This verse describes scribes and Pharisees sitting in the seat of Moses. The words themselves don't directly involve names of God, but describe a situation of religious authority. Therefore, a direct translation, maintaining literal accuracy, is sufficient.
[MAT.23.3] Therefore, whatever they may tell you to do, do and observe it; but do not behave according to their actions. For they say one thing but do not do it. [§]
pan-ta oon hos-a eh-ahn ei-po-sin hu-min poi-eh-sa-te kai teh-reh-te, ka-ta deh ta er-ga au-ton mee poi-eh-te; leh-gou-sin gar kai oo poi-ou-sin.
This verse is from the Gospel of Matthew 23:3 in the Greek New Testament. It is a warning against the hypocrisy of the religious leaders. The verse states that one should obey what they say, but not follow the example of what they do, because they do not practice what they preach.
[MAT.23.4] They bind and impose heavy and difficult loads upon the shoulders of people, yet they themselves will not move them with a finger. [§]
desmeuousin de phortia barea [kai dusbastakta] kai epititheasin epi tous omous ton anthropon, autoi de to daktulo auton ou thelousin kinaisai auta.
This verse describes people imposing heavy and difficult burdens on others, while refusing to lift a finger to help themselves. The word "desmeuousin" implies binding or imposing. "Phortia" refers to burdens or loads. "Epititheasin" means to place or impose upon. "Daktulo" means finger.
[MAT.23.5] And all the works they do, they do for the sake of being seen by people. For they widen the amulets of them and they enlarge the fringes. [§]
pan-ta deh ta er-ga au-ton poo-yo-seen pros to the-a-the-nai tois an-thro-pois; pla-tu-nousin gar ta fu-lak-te-ria au-ton kai me-ga-lu-nousin ta kra-spe-da
This verse describes actions done for show. "Pan-ta" means all. "De" is a connecting particle, like 'and'. "Ta erga" means the works. "Auton" refers to 'their'. "Poiousin" means 'they do'. "Pros to theathenai" means 'for the sake of being seen'. "Tois anthropois" means 'by people'. "Platunousin" means 'they widen'. "Gar" means 'for'. "Ta phylakteria" means 'the amulets'. "Kai" means 'and'. "Megalu-nousin" means 'they enlarge'. "Ta kraspeda" means 'the fringes'. The overall context implies a performance of piety intended to impress others.
[MAT.23.6] And they love the first couches at the suppers and the first seats in the synagogues. [§]
philousin de ten protoklisian en tois deipnois kai tas protokathedrias en tais synagogais
This verse describes a love for preferential treatment. "Philousin" means "they love." "Protoklisian" refers to the first couch at a meal, indicating a place of honor. "Deipnois" means "suppers". "Protokathedrias" refers to the first seats or positions of authority. "Synagogais" means "synagogues". Therefore, the verse speaks of a desire for the best places at meals and positions of authority in gatherings.
[MAT.23.7] And the greetings in the marketplaces, and to be called by people, 'Rabbi'. [§]
kai tous aspasmous en tais agorais kai kaleisthai hypo ton anthropon rabbi
This verse appears to be from the New Testament, specifically Matthew 23:7, but it is written in Greek. It speaks about greetings in marketplaces and being called 'Rabbi' by people. Given the instruction to translate names of God literally, and as there are no divine names in this verse, a direct translation is appropriate. 'Rabbi' is a title, and will be translated as such.
[MAT.23.8] You, however, must not be called teacher; for one is your teacher, and all of you are brothers. [§]
Humeis de me kleethete rabbi; heis gar estin humon ho didaskalos, pantes de humeis adelphoi este.
This verse is from the Gospel of Matthew, chapter 23, verse 8. It cautions against seeking honorific titles. 'Humeis' means 'you' (plural). 'De' is a connector meaning 'and' or 'also'. 'Me' is a negative particle meaning 'not'. 'Kleethete' is the verb 'to be called', in the negative imperative, and in the second person plural. 'Rabbi' is a title meaning 'teacher'. 'Gar' means 'for'. 'Estin' is 'is'. 'Homon' means 'of you'. 'Ho' is the definite article 'the'. 'Didaskalos' means 'teacher'. 'Pantes' means 'all'. 'Adelphoi' means 'brothers'. 'Este' means 'are'.
[MAT.23.9] And do not call any person 'father' to yourselves on the earth, for there is one Father to you who is in Heaven. [§]
kai patera me kalesete hymon epi tes ges, heis gar estin hymon ho pater ho ouranios.
This verse instructs not to call any human 'father' on Earth, because there is only one Father who is in Heaven. The word 'patera' is the accusative form of 'pater' meaning 'father'. The word 'hymon' means 'yours' or 'of you'. 'Ges' means 'earth' and 'ouranios' means 'heavenly'. The verb 'kalesete' means 'call'. 'Heis' means 'one'. 'Gar' is a coordinating conjunction meaning 'for'. 'Estin' means 'is'.
[MAT.23.10] And do not be called teachers, for your one teacher is the Messiah. [§]
may-deh klee-theh-teh kah-thee-gay-tai, ho-tee kah-thee-gay-tees hoo-mon es-teen hees ho Chris-tos.
This verse comes from the Gospel of Matthew (23:8) and contains instructions about how followers of the Messiah should relate to leadership. The verse warns against being called 'teachers' because only one teacher exists, which is the Messiah. The words are from the original Koine Greek, not the Hebrew Bible, and so don't concern names of God.
[MAT.23.11] But the greater among you will be a servant to you. [§]
ho de meizon hymon estatē hymon diakonos
This verse is from the Gospel of Matthew 23:11. It speaks about greatness within a community of believers. 'ho de meizon hymon' means 'but the greater among you'. 'estatē' means 'will be'. 'hymon diakonos' means 'a servant of you'. The verse expresses a paradoxical idea – that true greatness lies in service, not in authority.
[MAT.23.12] And whoever raises up themselves will be lowered, and whoever lowers themselves will be raised up. [§]
hos tis de hypsōsei heauton tapeinōthēsetai kai hos tis tapeinōsei heauton hypsōthēsetai
This verse discusses the concept of humility and exaltation. The first part states that whoever elevates themselves will be humbled, and the second part states that whoever humbles themselves will be elevated. The verse uses reflexive verbs, meaning the action is done to oneself. The original text contains conjunctions and relative pronouns indicating conditional relationships.
[MAT.23.13] Woe to you, scribes and Pharisees, hypocrites, for you are closing the kingdom of the heavens to people. Because you yourselves do not go in, and you do not allow those who are going in to enter. [§]
Woe to you, scribes and Pharisees, hypocrites, for you shut the kingdom of the heavens before men. For you yourselves do not enter, nor do you allow those who are entering to enter.
This verse is a direct condemnation from Yeshua (Jesus) against the scribes and Pharisees, accusing them of hypocrisy and preventing others from entering the kingdom of heaven. The Greek words are straightforward in their meaning, describing an action of exclusion and a denial of access. The verse doesn't invoke any names of God directly, so a literal translation does not require any specific translation of divine names.
[MAT.23.15] Woe to you, scribes and Pharisees, hypocrites, for you travel around the sea and the dry land to make one convert, and when he is made, you make him a son of hell twice as much as yourselves. [§]
Wo ai humin, grammateis kai Pharisaioi hipokritai, hoti periagete ten thalassan kai ten xeran poiesai hena proselyton, kai hotan genetae poiete auton huion gehennas diploteron humon.
This verse is from Matthew 23:15, and it is a condemnation of scribes and Pharisees for their proselytizing efforts. It states they travel extensively to make one convert, but then make that convert twice as much a child of hell as themselves. Note that the original is in Koine Greek, not the original Biblical languages.
[MAT.23.16] Woe to you, guides who are blind. You say, "If anyone swears by the temple, there is no consequence." But if anyone swears by the gold within the temple, they are obligated to pay. [§]
Woe to you, guides blind who say: Whoever swears by the temple, nothing is; but whoever swears by the gold of the temple, owes.
This verse is a condemnation of religious leaders who prioritize superficial religious observance (swearing by the gold) over genuine commitment (swearing by the temple itself). It highlights a hypocrisy where they dismiss a serious oath made in a holy place but demand fulfillment of an oath made referencing material wealth within that same space. The verse is meant to demonstrate their misplaced values and corruption.
[MAT.23.17] Foolish ones and blind ones, for who is greater, the gold or the temple that sanctifies the gold? [§]
mo-roi kai tup-loi, tis gar mei-zon es-tin, ho khru-sos e ho na-os ho ha-gia-sas ton khru-son?
This verse asks a rhetorical question about what is greater: gold or the temple that sanctifies the gold. "Mo-roi" means foolish. "Tup-loi" means blind. "Tis" means who. "Gar" means for. "Meizon" means greater. "Estin" means is. "Ho" is the definite article "the". "Khru-sos" means gold. "Na-os" means temple. "Ha-gia-sas" means having sanctified. "Ton" is the masculine singular definite article. The question implies that the temple is greater, as it gives value to the gold.
[MAT.23.18] And whoever swears at the altar, it is nothing; but whoever swears concerning a gift above it, owes. [§]
kai hos an omosei en to thusiasterio, ouden estin; hos de an omosei en to doro to epano autou, opheilei.
This verse discusses oaths and obligations. It states that an oath sworn at the altar is nothing, but an oath sworn concerning a gift above the altar is owed. The context is likely relating to temple offerings and vows made to the Gods.
[MAT.23.19] Blind ones, for what is greater, the gift or the altar that sanctifies the gift? [§]
too-floi, tee gar may-zon, toh do-ron ee toh thoo-see-as-tee-ree-on toh ha-gee-az-on toh do-ron?
This verse comes from Matthew 23:19. It's a rhetorical question posed by Jesus. 'Too-floi' means 'blind ones'. 'Tee gar may-zon' means 'for what is greater'. 'Toh do-ron' means 'the gift'. 'Toh thoo-see-as-tee-ree-on' means 'the altar'. 'Toh ha-gee-az-on' means 'the sanctifying'. The question asks which is more important – the gift or the altar that makes the gift holy?
[MAT.23.20] Therefore, the one who swears by the altar swears by it and by everything that is above it. [§]
ho oun homosias en to thusiasterio homnuei en auto kai en pasi tois epano autou
This verse describes someone swearing an oath at the altar, and by extension, swearing by the altar and everything upon it. The terms are generally descriptive and not names of God, but refer to the place and the act of making a solemn promise.
[MAT.23.21] And the one who swears in the temple swears by it and by the one who dwells in it. [§]
kai ho homosás en tó naó omnúei en autoú kai en tó katoikoúnti autó
This verse appears to be from a Greek translation of the Old Testament. 'καὶ' (kai) means 'and'. 'ὁ ὀμόσας' (ho homosás) means 'the one who has sworn'. 'ἐν τῷ ναῷ' (en tó naó) means 'in the temple'. 'ὀμνύει' (omnúei) means 'swears'. 'ἐν αὐτῷ' (en autoú) means 'in it' or 'in him'. 'καὶ ἐν τῷ κατοικοῦντι αὐτόν' (kai en tó katoikoúnti autó) means 'and in the one who dwells in it'. Given the context and intent, it appears this is speaking of God dwelling in the temple.
[MAT.23.22] The one who swears, swears by Heaven, and by the throne of God, and by the one who is sitting upon it. [§]
kai ho homosias en to ourano homnuei en to throno tou theou kai en to kathemenoi epano autou.
This verse comes from the Book of Revelation. It describes someone swearing by Heaven and the throne of God, and by the one who sits upon it. 'Ὁ ὀμόσας' (ho homosas) means 'the one who swears'. 'ἐν τῷ οὐρανῷ' (en to ourano) means 'in the Heaven'. 'ὀμνύει' (homnuei) means 'swears'. 'ἐν τῷ θρόνῳ τοῦ θεοῦ' (en to throno tou theou) means 'in the throne of God'. 'καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ' (kai en to kathemenoi epano autou) means 'and in the one sitting upon it'.
[MAT.23.23] Woe to you, scribes and Pharisees, hypocrites, for you faithfully give a tenth of the mint and the dill and the cumin, but you have abandoned the more important matters of the law, which are judgment and mercy and faithfulness. It was necessary to do these things, and not to abandon those. [§]
Woe to you, scribes and Pharisees, hypocrites, for you tithe the mint and the dill and the cumin, and you have neglected the weightier matters of the law, the judgment and the mercy and the faithfulness. These things it was necessary to do, and those not to neglect.
This verse is a rebuke from Jesus to the scribes and Pharisees. He accuses them of focusing on meticulous observance of minor religious laws (tithing herbs) while ignoring the more important principles of justice, compassion, and integrity. The verse highlights a disconnect between outward religious practice and genuine inner righteousness. The original text uses strong condemnation, declaring 'woe' upon the addressed group.
[MAT.23.24] The guides are blind, those who filter the gnat, but swallow the camel. [§]
hodigoi tuphloi, hoi diulizontes ton konopa, ten de kamelon katapinontes.
This verse describes guides who are blind, straining out a gnat while swallowing a camel. It is a metaphor for those who focus on trivial matters while ignoring significant ones. The words are descriptive, detailing the actions of the blind guides and what they are choosing to focus on.
[MAT.23.25] Woe to you, scribes and Pharisees, hypocrites, because you cleanse the outside of the cup and of the plate, but inside they are full of greed and self-indulgence. [§]
Oua-ee hoo-meen, gram-ma-tees kai Phar-ee-sai-oi hoo-po-kree-tai, ho-tee ka-tha-ree-zeh-teh toh ex-o-then too po-tee-ree-oo kai tees pa-rop-see-dos, es-o-then deh gem-oo-sin ex har-pa-gees kai akra-see-as.
This verse, found in Matthew 23:25, addresses religious leaders (scribes and Pharisees) accusing them of hypocrisy. It details how they meticulously clean the outside of cups and plates, while the inside is full of greed and self-indulgence. The original text uses strong language to condemn their outward show of piety concealing inner corruption. "Oua-ee" is a strong expression of woe. "Grammatees" refers to scribes or experts in the law. "Pharisees" were a specific Jewish sect known for strict adherence to religious law. "Hypokree-tai" means hypocrites, actors, or pretenders. The verse contrasts external cleanliness with internal corruption, represented by "harpa-gees" (greed, robbery) and "akrasia" (self-indulgence, lack of restraint).
[MAT.23.26] Blind Pharisees, first cleanse the interior of the cup, so that its exterior may also become clean. [§]
Pharisees blind, cleanse first the inside of the cup, so that the outside of it also becomes clean.
This verse is a direct rebuke from Yeshua (Jesus) to the Pharisees. He accuses them of focusing on outward appearances of cleanliness (the outside of the cup) while neglecting inner moral purity. The verse employs a metaphor – the cup representing a person – and calls for a focus on internal cleansing as the prerequisite for outward righteousness. The original text is a direct address, so it should be translated in a similarly direct manner.
[MAT.23.27] Woe to you, scribes and Pharisees, hypocrites, because you are like decorated tombs. They appear beautiful on the outside, but inside they are full of dead bones and all uncleanness. [§]
Woe to you, scribes and Pharisees, hypocrites, because you resemble tombs that have been decorated. On the outside they appear beautiful, but inside they are full of dead bones and all impurity.
This verse is a rebuke from Yeshua to the scribes and Pharisees, accusing them of outward show concealing inner corruption. "Woe" is a strong expression of lament and condemnation. The comparison to decorated tombs highlights the contrast between their appearance of piety and their actual spiritual state. The tombs are described as externally beautiful but internally filled with decay and uncleanness, symbolizing the hypocrisy of the religious leaders.
[MAT.23.28] Thus also you, outwardly indeed appear righteous to people, but inwardly you are full of hypocrisy and lawlessness. [§]
hoo-toos kai hoo-meis ex-o-then men fain-es-the tois an-thro-pois di-kai-oi, es-o-then de es-te mes-toi hu-po-kri-se-os kai a-no-mi-as.
This verse speaks of outward appearances versus inner realities. People may appear righteous to others, but inwardly be full of hypocrisy and lawlessness. The verse uses comparisons to emphasize the contrast between how someone presents themselves and their true character.
[MAT.23.29] Woe to you, scribes and Pharisees, hypocrites, for you construct the tombs of the prophets and beautify the monuments of the righteous ones. [§]
Woe to you, scribes and Pharisees, hypocrites, because you build the tombs of the prophets and adorn the memorials of the righteous ones.
This verse is a direct condemnation from Jesus to the religious leaders of his time. It accuses them of outward piety while inwardly being disconnected from the spirit of righteousness. They honor the memory of the prophets and righteous individuals, but their actions contradict the very messages those individuals proclaimed.
[MAT.23.30] And you say: 'If we had been in the days of our fathers, we would not have been partners with them in the blood of the prophets.' [§]
kai legete: ei emetha en tais hemerais ton pateron hemon, ouk an emetha autōn koinōnoi en tō haimati tōn prophētōn.
This verse, originally from the Septuagint, is a quote from the Book of Acts, chapter 7, verse 52. It concerns the rejection of prophets throughout history. The original Greek conveys the sentiment that if one had lived in the time of the ancestors, they would not have participated in the shedding of the blood of the prophets. It's a rhetorical statement implying present guilt by association. The names of God do not appear in this verse, so there are no names to translate. We will simply provide a literal translation of the words.
[MAT.23.31] Therefore, testify to yourselves that you are sons of those who killed the prophets. [§]
hote martureite heautois hoti huioi este ton phoneusanton tous prophētas
This verse comes from the New Testament, specifically Matthew 23:30. It's a statement about the people to whom Jesus is speaking, accusing them of being complicit in the deaths of the prophets. 'Hote' is 'so, therefore'. 'Martureite' means 'you testify'. 'Heautois' is 'to yourselves'. 'Hoti' means 'that'. 'Huioi' means 'sons'. 'Este' is 'you are'. 'Ton' is 'of the'. 'Phoneusanton' is 'those who killed'. 'Tous' is 'the'. 'Prophētas' is 'prophets'.
[MAT.23.32] And you all will fill the measure of your fathers. [§]
kai humeis plerosate to metron ton pateron humon
This verse is from the New Testament, specifically Matthew 5:48. It is originally in Koine Greek. 'kai' means 'and'. 'humeis' means 'you' (plural). 'plerosate' is the aorist active subjunctive of 'pleroo', meaning 'to fill'. 'to metron' means 'the measure'. 'ton pateron humon' means 'of your fathers'. The verse discusses reaching the same level of perfection as the previous generations.
[MAT.23.33] Vipers' offspring, how will you flee from the judgment of Gehenna? [§]
opheis, gennemata echidnon, pos phughete apo tes kriseos tes geenna?
This verse is from the New Testament, specifically Matthew 12:34, and uses a form of Greek that does not directly relate to the names of God. Therefore, a literal translation of the verse is required, without any substitution related to divine names. The verse translates to "Brood of vipers, how will you escape the judgment of Gehenna?"
[MAT.23.34] Therefore, behold, I am sending to you prophets and wise people and scribes. From among them you will kill and crucify and from among them you will flog in your synagogues and persecute from city to city. [§]
Dia touto idou ego apostello pros humas prophetas kai sophous kai grammateis: ex auton apokteneite kai staurosate kai ex auton mastigosite en tais synagogais humon kai dioksete apo poleos eis polin.
This verse comes from the account of Jesus sending out his disciples. He is foretelling the persecution they will face at the hands of those who reject his message. The verse states that prophets, wise people, and scribes will be sent to them, and these very people will be killed, crucified, flogged in their synagogues, and persecuted from city to city.
[MAT.23.35] So that all righteous blood shed on the earth may come upon you, from the blood of Abel the righteous one to the blood of Zachariah, son of Barachiah, whom you murdered between the temple and the altar. [§]
hopos elthe eph humas pan haima dikaion echunomenon epi tes ges apo tou haimatos Abel tou dikaiou heos tou haimatos Zachariou huiou Barachiu, hon ephoneusate metaxy tou naou kai tou thusiasteriou.
This verse speaks of all the righteous blood that has been spilled on earth, from the blood of Abel the righteous to the blood of Zachariah, the son of Barachiah, whom they murdered between the temple and the altar. Each word is being translated directly from the original Koine Greek. There are no names of God in this passage, merely a historical recounting of events.
[MAT.23.36] Truly, I say to you, these things all will come upon this generation. [§]
Amen lego humin, hexei tauta panta epi ten genean tauten.
This verse is from the New Testament, specifically Matthew 24:34, and Mark 13:30, and Luke 21:32. It is spoken by Jesus. "Amen" means "truly" or "verily". "lego" means "I say". "humin" means "to you". "hexei" means "will come". "tauta" means "these things". "panta" means "all". "epi" means "on" or "upon". "ten genean" means "the generation". "tauten" means "this". Therefore, the sentence is declaring that these things will come upon this generation.
[MAT.23.37] Jerusalem, Jerusalem, the one killing the prophets and stoning those sent to her, how many times I wished to gather your children together, as a bird gathers her young under her wings, yet you did not wish it. [§]
Yerushalaim Yerushalaim, the one killing the prophets and stoning the ones sent to her, how many times I wished to gather together the children of you, in the way a bird gathers together the young of her under the wings, and you did not wish.
This verse is a lament over Jerusalem's repeated rejection of God's messengers. "Yerushalaim" is the transliteration of the city name. The verse uses repetitive phrasing to emphasize God’s desire to protect and gather Jerusalem, contrasted with Jerusalem’s unwillingness. The comparison to a hen gathering her chicks illustrates a natural, protective instinct that God wishes to extend to Jerusalem. Note that the original verse is in Koine Greek, and the translation is based on a literal interpretation of the Greek, not Hebrew.
[MAT.23.38] Behold, your house is forgiven to you, deserted. [§]
idou afietai humin ho oikos humon eremos
This verse is from the Gospel of Luke 19:46, where Jesus speaks in the Temple. 'Idou' is a Greek word meaning 'behold' or 'see'. 'Afietai' means 'is forgiven'. 'Humin' is the dative plural pronoun meaning 'to you' or 'for you'. 'Ho oikos humon' means 'your house'. 'Eremos' means 'deserted' or 'empty'. The verse conveys a prophetic warning of desolation.
[MAT.23.39] For I tell you, you will not see me again until you say, ‘Blessed is the one who comes in the name of my Lord.’ [§]
lego gar humin, ou me idete ap' arti heos an eipete: eulogemenos ho erchomenos en onomati kuriou.
This verse is from the Gospel of Matthew 23:39 and Luke 19:38. It is spoken by Jesus. The verse states that people will not see him again until they say ‘Blessed is the one coming in the name of my Lord.’ The key terms here are ‘kuriou’ which means ‘my Lord’ and represents the title given to God in the Septuagint.
MAT.24
[MAT.24.1] And having gone out, the Jesus was walking, and the disciples of him approached to show to him the buildings of the temple. [§]
Kai exelthon ho Iesous apo tou hierou eporeueto, kai proseelthon hoi mathetai autou epideixai autoi tas oikodomas tou hierou.
This verse describes Jesus leaving the temple and the disciples approaching him to show him the temple buildings. "Kai" is "and". "Exelthon" means "having gone out". "Ho Iesous" is "the Jesus". "Apo tou hierou" means "from the temple". "Eporeueto" means "was walking". "Proseelthon" means "having approached". "Hoi mathetai autou" means "the disciples of him". "Epideixai autoi" means "to show to him". "Tas oikodomas" means "the buildings". "Tou hierou" means "of the temple".
[MAT.24.2] But answering, he said to them, "Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be destroyed." [§]
ho de apokritheis eipen autois, ou blepete tauta panta? amen lego humin, ou me afethesetai hode lithos epi lithon hos ou kataluthesetai.
This verse is from the Gospel of Matthew 24:2, and concerns a prophecy about the destruction of the Temple in Jerusalem. 'ho de apokritheis' means 'but answering,' 'eipen autois' means 'he said to them,' 'ou blepete tauta panta?' means 'do you not see all these things?' 'amen lego humin' means 'truly I say to you,' 'ou me afethesetai hode lithos epi lithon' means 'not one stone here will be left upon another,' and 'hos ou kataluthesetai' means 'which will not be destroyed.' Note the nuance of 'ou me' which is a strong double negative and therefore emphatic.
[MAT.24.3] While he was sitting on the Mount of Olives, his disciples approached him privately, saying, "Tell us, when will these things happen, and what will be the sign of your coming and of the completion of the age?" [§]
kathēmenou de autou epi tou orous tōn elaiōn prosēlthon autōi hoi mathētai kat’ idiān legontes: eipe hēmin, pote tauta estai kai ti to sēmeion tēs sēs parousias kai synteleias tou aiōnos?
This verse describes Jesus sitting on the Mount of Olives, approached by his disciples who ask him privately about the timing of future events, specifically the signs of his coming and the end of the age. The original verse is in Koine Greek, not Hebrew, so a translation of divine names is unnecessary. It is included here to show the functionality of the translator.
[MAT.24.4] And having responded, Jesus said to them: "Be careful that no one deceives you." [§]
Kai apokritheis ho Iesous eipen autois: blepete me tis humas planesei
This verse is from the Gospel of Matthew (24:4) and reads "And answering, Jesus said to them, 'Watch out that no one leads you astray.'" The names within this verse are Jesus (Iesous) and are not names of God, therefore they do not require literal translation. The verse is a direct statement of warning.
[MAT.24.5] For many will come in my name saying, "I am the anointed one," and they will mislead many. [§]
pol-oi gar el-eu-so-ntai ep-i to on-o-ma-ti mou leg-on-tes: eg-o ei-mi ho khri-stos, kai pol-ous plan-e-sou-sin.
This verse warns about many who will come claiming to be the anointed one, and will mislead many. "Polloi" means many. "Gar" means for or because. "Eleusontai" means they will come. "Epi to onomati mou" means upon my name. "Legontes" means saying. "Ego eimi" means I am. "Ho khristos" means the anointed one. "Kai" means and. "Polous" means many. "Planesousin" means they will mislead.
[MAT.24.6] You will hear of wars and rumors of wars. See to it that you do not become alarmed, for these things must happen, but it is not yet the end. [§]
mel-lay-set-eh deh a-koo-een po-lem-os kai a-ko-as po-lem-on; ho-rat-eh mee thro-ees-the; dei gar gen-es-thai, al-loh oo-poh es-teen toh te-los.
This verse comes from Matthew 24:6 in the New Testament. It describes a time of coming conflicts and rumors of conflicts. It urges the listener not to be alarmed, as these events are necessary but the end has not yet come. The original verse is in Koine Greek, which is why the transliteration has a Greek sound. The words have no direct correlation to names of God.
[MAT.24.7] A nation will rise against a nation, and a kingdom against a kingdom, and there will be famines and earthquakes in various places. [§]
A nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places.
This verse describes a period of widespread conflict and natural disaster. The original text uses parallel structure to emphasize the scale of these events. "Ethnos" is translated as "nation" because it represents a people group. "Basileia" is translated as "kingdom" as it refers to a realm ruled by a king. The phrase "kata topos" indicates a localized occurrence, so "in various places" best conveys its meaning.
[MAT.24.8] And all these things are the beginning of the Gods’ pangs. [§]
pan-ta deh tau-ta ar-khay o-dee-non
This verse comes from the Gospel of Matthew, chapter 24, verse 8. It is a quote from Jesus predicting future events. 'Panta' means 'all things'. 'De' is a conjunction meaning 'and, but, also'. 'Tauta' means 'these things'. 'Arkhay' means 'beginning'. 'Odinoon' is a genitive plural noun meaning 'pangs, birth pains'. Therefore, the phrase refers to the commencement of painful events.
[MAT.24.9] Then they will deliver you into tribulation and kill you, and you will be hated by all the nations because of my name. [§]
Tote paradousousin humas eis thlipsin kai apoktenousin humas, kai esesthe misoumenoi hypo panton ton ethnōn dia to onoma mou.
This verse comes from the Gospel of Matthew (24:9) and concerns persecution. 'Tote' means 'then'. 'Paradousousin' means 'they will deliver'. 'Humas' means 'you'. 'Eis thlipsin' means 'into tribulation'. 'Kai' means 'and'. 'Apoktenousin' means 'they will kill'. 'Esesthe' means 'you will be'. 'Misoumenoi' means 'hated'. 'Hypo panton ton ethnōn' means 'by all the nations'. 'Dia to onoma mou' means 'because of my name'.
[MAT.24.10] And then many will be stumbled, and they will deliver up one another, and they will hate one another. [§]
kai tote skandalisthesontai polloi kai allhlous paradousin kai misesousin allhlous
This verse comes from the New Testament, specifically Matthew 24:10. It describes a time of great distress and falling away. The word "kai" means "and". "tote" means "then". "skandalisthesontai" means "will be stumbled" or "will fall away". "polloi" means "many". "allhlous" means "one another". "paradousin" means "will deliver up" or "will betray". "misesousin" means "will hate". The verse describes a time when many will fall away, betray one another, and hate one another.
[MAT.24.11] And many false prophets will rise and they will mislead many people. [§]
kai polli pseudo-prophetai egerthēsomai kai planēsousin pollous
This verse discusses many false prophets arising and misleading many people. "Kai" is a conjunction meaning 'and'. "Polli" means 'many'. "Pseudo-prophetai" is a compound word meaning 'false prophets'. "Egerthēsomai" means 'will rise' or 'will be aroused'. "Planēsousin" means 'they will mislead' or 'they will lead astray'. "Pollous" again means 'many'.
[MAT.24.12] And because the lawlessness increases, the love of many will grow cold. [§]
kai dia to plethunēnai tēn anomia pseughesetai hē agapē ton pollon
This verse discusses the cooling of love due to the increase of lawlessness. 'Kai' means 'and'. 'Dia' means 'through' or 'because of'. 'To plethunēnai' is an infinitive meaning 'to increase'. 'Tēn anomia' means 'the lawlessness'. 'Pseughesetai' means 'will be cooled' or 'will grow cold'. 'Hē agapē' means 'the love'. 'Ton pollon' means 'of many'.
[MAT.24.13] But the one having persevered to the end will be saved. [§]
ho de hupomeinas eis telos houtos sothetsetai
This verse is from the New Testament, specifically Matthew 24:13, but it is written in Koine Greek. The verse speaks of perseverance leading to salvation. "ho de" means "but the". "hupomeinas" is a verb meaning "having persevered". "eis telos" means "to the end". "houtos" means "this one". "sothetsetai" means "will be saved".
[MAT.24.14] And this good news of the kingdom will be proclaimed in all the inhabited earth as a testimony to all the nations, and then the end will come. [§]
kai kerukhthesetai touto to euaggelion tes basileias en holei te oikoumene eis marturion pasin tois ethnesin, kai tote hexei to telos.
This verse comes from the New Testament, specifically Matthew 24:14. It speaks about the proclamation of the good news of the kingdom throughout the world as a testimony to all nations before the end comes. We will translate the names of God literally, focusing on direct equivalents rather than traditional theological interpretations. There are no divine names to translate in this verse.
[MAT.24.15] Therefore, when you see the abomination of desolation which was spoken of through the prophet Daniel standing in the holy place, let the one who reads understand. [§]
hotan oun idete to bdelugma tes eremoseos to rethemen dia Daniel tou prophētou hestos en topos hagios, ho anaginōskōn noeitō
This verse comes from a passage discussing the 'abomination of desolation' as prophesied by Daniel. It instructs the reader to understand when they see this 'abomination' standing in the holy place.
[MAT.24.16] Then, those who are in Judea, let them flee to the mountains. [§]
ho-te hoi en tee yoo-dai-ah fev-ge-to-san eis ta o-reh
This phrase appears in the Gospels and describes a warning issued by Jesus to those in Judea to flee to the mountains. The components are 'then', 'those being in Judea', 'let them flee', 'to the mountains'. This translation prioritizes literal accuracy over traditional religious phrasing.
[MAT.24.17] The one on the roof should not come down to take possessions from his house. [§]
ho epi tou domatos me katabato arai ta ek tes oikias autou
This verse is from the Gospel of Matthew 24:17. It instructs someone on a rooftop not to come down to retrieve possessions from the house, implying a sudden and urgent event is about to occur. 'Ho' is 'the'. 'Epi' is 'on'. 'Tou' is 'of the'. 'Domatos' is 'roof'. 'Me' is 'not'. 'Katabato' is 'descend'. 'Arai' is 'take'. 'Ta' is 'the'. 'Ek' is 'from'. 'Tes' is 'the'. 'Oikias' is 'house'. 'Autou' is 'his'.
[MAT.24.18] And the one who is in the field must not turn back to take his garment. [§]
kai ho en to agro me epistrepsato opiso arai to himation autou
This verse is from the Gospel of Luke 9:62. It describes Jesus's teaching about discipleship, advising against looking back. 'kai' means 'and'. 'ho' means 'the'. 'en' means 'in'. 'to agro' means 'the field'. 'me' means 'not'. 'epistrepsato' means 'he turned back'. 'opiso' means 'behind'. 'arai' means 'to take'. 'to himation' means 'the garment'. 'autou' means 'his'.
[MAT.24.19] Woe to those who have in womb and to those who are nursing in those days. [§]
ouai de tais en gastri echousais kai tais thēlazousais en ekeinais tais hēmerais.
This verse comes from the Gospel of Luke (2:35). It speaks of woe to those who are pregnant and those who are nursing during a specific time. The verse is a prophecy related to the coming tribulations. 'Ouaì' is an exclamation of woe. 'En gastri echousais' literally means 'having in womb'. 'Thēlazousais' means 'nursing'. 'Ekeinais tais hēmerais' means 'in those days'.
[MAT.24.20] And pray that your flight may not occur in winter, nor on a Sabbath. [§]
proseuchesthe de hina me genētai hē phugē humōn cheimōnos mēde sabbatō
This verse is from the Gospel of Matthew, chapter 24, verse 20. It is an instruction regarding prayer in the context of the destruction of the Temple. The verse warns against fleeing during winter or on the Sabbath. The words do not directly involve the names of God, but rather an instruction regarding timing.
[MAT.24.21] For then there will be tribulation great, such as has not happened from the beginning of the world until now, nor will it happen. [§]
es-tai gar tote thlee-psis me-ga-leh hoia ou geg-o-nen ap' ar-ches kos-mou heos tou nu-n ou-d' ou mee geg-e-tai
This verse describes a great tribulation unlike any that has happened from the beginning of the world until now, and never will happen. The verse uses the future tense 'will be' ('es-tai') to describe a future event. 'Thlee-psis' refers to affliction, tribulation, or distress. The phrase 'ap' ar-ches kos-mou' means 'from the beginning of the world'. 'Heos tou nu-n' means 'until now'. 'Ou-d' ou mee geg-e-tai' is a double negative emphasizing that such a tribulation will not happen again.
[MAT.24.22] And if those days were not shortened, no living being would be saved; but for the sake of the chosen ones, those days will be shortened. [§]
kai ei me ekolobothēsan hai hemerai ekeinai, ouk an esōthē pasa sarx; dia de tous eklektous kolobōthēsomai hai hemerai ekeinai.
This verse is from the New Testament, specifically Matthew 24:22. It discusses a shortening of days for the sake of the chosen ones. The original text is in Koine Greek. 'Koloobothēsan' means 'to shorten' or 'to curtail'. 'Eklektous' refers to 'the chosen ones'. 'Pasa sarx' refers to 'all flesh', meaning all living beings.
[MAT.24.23] Then if anyone says to you, "Behold, here is the anointed one," or, "Behold, there," do not believe. [§]
toh-teh eh-ahn tees hoo-meen ei-pay ee-doo hoo-deh ho khrees-tos, eh-deh, hoo-deh, mee pees-too-seh-teh
This verse comes from a Greek text. The phrase "ho Christos" refers to "the anointed one". It is a warning not to believe claims that the anointed one is in a specific, visible place. It's a caution against being misled by those claiming to have found the Messiah in a particular location.
[MAT.24.24] For false messiahs and false prophets will arise and they will give signs great and wonders so that they might mislead, if possible, even the chosen ones. [§]
ege-reth-so-ntai gar psev-do-khri-stoi kai psev-do-pro-phe-tai kai do-sou-sin se-mei-a me-ga-la kai te-ra-ta hō-ste pla-nē-sai, ei du-na-ton, kai tous ek-lek-tous.
This verse speaks of false messiahs and false prophets arising and performing great signs and wonders, with the intent to mislead, even the chosen ones, if possible. The original Greek uses terms signifying deceit and illusion. The focus is on the attempt to deceive, not necessarily the success of the deception.
[MAT.24.25] Behold, I have told you all beforehand. [§]
Hee-doe pro-ei-re-ka hoo-meen
This phrase is from the Greek translation of the Old Testament, the Septuagint. It means 'Behold, I told you beforehand'. The verb 'proeireka' is a perfect tense form, indicating a completed action with continuing results. 'Hoo-meen' is the plural 'you' - meaning to all those listening.
[MAT.24.26] If therefore they say to you, 'Behold, it is in the wilderness,' do not go out. Behold, it is in the storehouses, do not believe. [§]
ean oun eiposin humin: idou en tee eremoo estin, mee exelthete: idou en tois tameiois, mee pisteusete.
This verse comes from a non-Biblical source. It is a saying of Jesus as recorded in the Gospel of Thomas. 'Ean' means 'if'. 'Oun' means 'therefore'. 'Eiposin' means 'they say'. 'Humin' means 'to you'. 'Idou' means 'behold'. 'En' means 'in'. 'Tee eremoo' means 'the wilderness'. 'Estin' means 'is'. 'Mee' means 'do not'. 'Exelthete' means 'go out'. 'Tois tameiois' means 'the storehouses'. 'Pisteusete' means 'believe'.
[MAT.24.27] For just as lightning comes from the east and appears to the west, so will be the coming of the son of the human. [§]
hosper gar he astraphe exerchetai apo anatolon kai fainetai heos dysmon, houtos estai he parousia tou huiou tou anthropou
This verse describes the coming of the Son of Man as being like a lightning flash that comes from the east and shines to the west. The verse uses descriptive language to illustrate the sudden and universal nature of this event.
[MAT.24.28] Wherever the corpse is, there the eagles will assemble. [§]
hopou ean ēi to ptōma, ekei synachthēsontai hoi aetoī
This verse originates from Luke 17:37 in the New Testament. It speaks of a metaphorical 'corpse' and the gathering of 'eagles'. The verse alludes to the coming of the Son of Man and the judgment that will follow. 'Wherever' the body is, there the eagles will gather. In the context, the 'body' symbolizes the fallen state of the world or a specific event signaling the end times. The 'eagles' are understood as representing divine judgment or agents of God's power.
[MAT.24.29] Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the heavens, and the powers of the heavens will be shaken. [§]
Eutheos de meta ten thlipsin ton hemeron ekeinon ho helios skotisthesetai, kai he selene ou dosei to fengos autes, kai hoi asteres pesountai apo tou ouranou, kai hai dynameis ton ouranon saleuthsontai.
This verse describes celestial disturbances following a period of tribulation. 'Eutheos' means immediately. 'Meta ten thlipsin' indicates after the tribulation. 'Helios' is the sun, 'selene' is the moon, and 'asteres' are stars. 'Dunameis' refers to powers or forces.
[MAT.24.30] And then the sign of the son of the human being will appear in the sky, and then all the tribes of the earth will be cut, and they will see the son of the human being coming upon the clouds of the sky with power and much glory. [§]
kai tote phaneiseto to semeion tou huiou tou anthropos en ourano, kai tote kopsontai pasai hai phylai tes ges kai opsontai ton huion tou anthropos erchomenon epi ton nephelon tou ouranou meta dunameos kai doxes polles.
This verse describes a sign appearing in the sky, followed by all the tribes of the earth mourning as they see the Son of Man coming on the clouds with power and great glory. The terms used are fairly straightforward, but bear attention to the context that this verse refers to a coming event and contains imagery of revelation and judgment.
[MAT.24.31] And He will send His messengers with a great trumpet, and they will gather together His chosen ones from the four winds, from the ends of the heavens to their ends. [§]
kai apostellei tous angelous autou meta salpingos megales, kai episunaxousin tous eklektous autou ek ton tessaron anemōn ap’ akrōn ouranōn heōs [tōn] akrōn autōn.
This verse describes a sending of messengers with a great trumpet sound, gathering the chosen ones from the four winds, from the ends of the heavens to their ends. The original text is Koine Greek. 'kai' means 'and'. 'apostellei' means 'he will send'. 'angelous' is the plural of 'angelos', meaning 'messengers'. 'autou' means 'his'. 'meta' means 'with'. 'salpingos' means 'trumpet'. 'megales' means 'great'. 'episunaxousin' means 'they will gather together'. 'eklektous' means 'chosen'. 'ton tessaron anemōn' means 'from the four winds'. 'ap’ akrōn ouranōn' means 'from the ends of heavens'. 'heōs [tōn] akrōn autōn' means 'to their ends'.
[MAT.24.32] And from the fig tree learn the comparison: when its branch already becomes tender and the leaves sprout forth, know that summer is near. [§]
Apo de tees sukees mathete teen parabolēn; hotan ēdē ho klados autēs genetai hapalos kai ta phulla ekphuei, ginōskete hoti eggus to therōs.
This verse is from the Gospel of Matthew, chapter 24, verse 32. It uses a metaphor of a fig tree to explain when to expect the coming of the end times. The verse discusses observing the new growth on a fig tree as a sign that summer is near, and by analogy, a sign that the end is near.
[MAT.24.33] Thus also you, when you see all these things, know that near is upon the doors. [§]
houtos kai humeis, hotan idete panta tauta, ginoskete hoti eggus estin epi thurais.
This verse comes from the Gospel of Matthew, and it is spoken by Jesus to his disciples about signs preceding his return. It urges the disciples to recognize that when they see certain events, his return is near. The verse literally states 'thus also you, when you see all these things, know that near is upon the doors'.
[MAT.24.34] Truly I say to you that this generation will not pass away until all these things happen. [§]
Amen lego humin hoti ou me parelthei he genea haute heos an panta tauta genetai.
This verse is from the Gospel of Matthew 24:34. It contains the word 'Amen,' which is a direct transliteration from the original. 'Lego' means 'I say'. 'Humin' refers to 'you' (plural). 'Hoti' means 'that'. 'Ou me parelthei' means 'will not pass away'. 'He genea haute' means 'this generation'. 'Heos an' means 'until'. 'Panta tauta' means 'all these things'. 'Genetai' means 'will happen'.
[MAT.24.35] The heavens and the earth will pass away, but God’s words will not pass away. [§]
ho ouranos kai he ge pareleusetai, hoi de logoi mou ou me parelthosin.
This verse is from the Gospel of Matthew 24:35. 'Ouranos' refers to the heavens, 'ge' to the earth, 'logoi' to words, and 'mou' is my. The verse states that the heavens and the earth will pass away, but my words will not pass away. Because this is a quote from the Old Testament, we need to consider the context and original intent. The original source used 'El' when referring to 'God'. Since we are translating literally, we must use 'God' rather than 'the Gods'.
[MAT.24.36] However, concerning that day and hour, no one knows it, not even the messengers of the heavens, nor the son, if not the father alone. [§]
Concerning however the day that and hour no one knows, not even the messengers of the heavens, not even the son, if not the father alone.
This verse discusses the unknown timing of a specific day and hour. The verse states that no one knows this time, including divine messengers and the son, except for the father. I am translating the verse directly from the original Greek, paying attention to word order and avoiding traditional theological interpretations. I am using literal equivalents for each word.
[MAT.24.37] As indeed were the days of Noah, so will be the presence of the Son of Man. [§]
hosper gar hai hemerai tou Noe, houtos estai he parousia tou huiou tou anthropou
This verse draws a comparison between the days of Noah and the coming of the Son of Man. "Hosper gar" means 'as indeed'. "Hai hemerai tou Noe" refers to 'the days of Noah'. "Houtos estai" means 'so will be'. "He parousia tou huiou tou anthropou" is 'the presence of the Son of Man'.
[MAT.24.38] For as it was in the days before the flood, they were eating and drinking, marrying and being given in marriage, until the day Noah entered the ark. [§]
hos gar esan en tais hemerais [ekeinais] tais pro tou kataklismou trogontes kai pinontes, gamountes kai gamizontes, achri hes hemeras eiselthen Noe eis ten kiboton
This verse describes the life of people before the flood. They were eating, drinking, marrying, and giving in marriage until the day Noah entered the ark. It is a description of normal life preceding a divine judgement.
[MAT.24.39] And they did not know until the flood came and took all, so will be the presence of the son of the human. [§]
kai ouk egnosan heos elthen ho kataklismos kai heren hapantas, houtos estai [kai] he parousia tou huiou tou anthropou.
This verse describes a lack of understanding until a cataclysmic event occurred, drawing a parallel to the coming of the son of humanity. 'Kai' means 'and'. 'Ouk egnosan' means 'they did not know'. 'Heos' means 'until'. 'Elthen' means 'came'. 'Ho kataklismos' means 'the flood'. 'Heren' means 'took'. 'Hapantas' means 'all'. 'Houtos estai' means 'so it will be'. 'He parousia' means 'the presence'. 'Tou huiou' means 'of the son'. 'Tou anthropou' means 'of the human'.
[MAT.24.40] Then two will be in the field, one will be taken and one will be left. [§]
to-teh doo-ee es-ton-tai en toh ah-groh, heis pa-rah-lahm-bah-netai kai heis ah-fee-etai
This verse describes a scenario where two people are in a field. One will be taken, and the other will be left. The context is often interpreted as a judgment event. The names of God are not present in this verse.
[MAT.24.41] Two truths are in the mill. One is taken, and one is left behind. [§]
Two truths in the mill, one is taken and one is left.
This verse appears in the Gospel of Thomas (Logion 94). It describes a parable involving two truths being processed, like grain in a mill. One is selected for a purpose and the other is discarded. The exact meaning is debated, but it speaks to a process of discernment or selection.
[MAT.24.42] Therefore, watch, because I do not know which day your Lord is coming. [§]
Gregoreete oon, hoti ouk oidata poia hemera ho kurios humon erchetai.
This verse is from the New Testament, specifically Matthew 24:42, though originally written in Koine Greek. The verse is a warning to be vigilant, as the day of the Lord's coming is unknown. "Gregoreete" means "watch". "Hoti" means "that". "Ouk oidata" means "I do not know". "Poia hemera" means "which day". "Ho kurios humon" means "your Lord". "Erchetai" means "is coming".
[MAT.24.43] Now understand this: if the house master knew at what guard the thief comes, he would have stayed awake and would not have allowed his house to be broken into. [§]
Ekeino de ginōskete hoti ei ēdei ho oikodespotēs poia phylakē ho klēptēs erchetai, egrēgorēsen an kai ouk an eiasen diorychthēnai tēn oikian autou.
This verse discusses knowing when a thief will come. The verse emphasizes that if the master of the house knew the hour the thief would arrive, he would stay awake and prevent his house from being broken into. The verse is an analogy, suggesting preparedness.
[MAT.24.44] Therefore you also become ready, because at what hour you do not expect, the son of the human being comes. [§]
dee-ah too-too kai hu-meis gi-nes-the eh-toy-moi, ho-tee hay oo doo-kee-te ho-ra ho hyee-os too an-thro-po-poo er-khe-tai.
This verse speaks about readiness for an unexpected arrival. The verse uses the phrase "son of man", a common title for Jesus. It emphasizes that the timing of this arrival is unknown and therefore one should be prepared at all times.
[MAT.24.45] Who, then, is the faithful servant and the wise one whom the Lord has established over the household of himself, to give to them the nourishment at the proper time? [§]
Tis ara estin ho pistos doulos kai fronimos hon katestesen ho kurios epi tes oiketeias autou tou dounai autois ten trophēn en kairō?
This verse asks a rhetorical question regarding the identity of a faithful and wise servant whom the Lord has appointed over his household to provide nourishment in due time. The terms used here refer to a steward or manager appointed by a master.
[MAT.24.46] Blessed is that servant whom their Lord, when arriving, will find doing so. [§]
makarios ho doulos ekeinos hon elthon ho kurios autou heuresei houtos poiounta
This verse describes a blessed servant whom their Lord finds doing their duties when the Lord arrives. "Makarios" denotes blessedness or happiness. "Doulo" means servant or slave. "Ekeinos" is the demonstrative pronoun "that". "Elthon" is the participle of "to come". "Kurios" means Lord. "Autou" is the possessive pronoun "their". "Heuresei" means "will find". "Houtos" means "thus" or "so". "Poiounta" means "doing".
[MAT.24.47] Truly I say to you that on all that exists with him, he will establish him. [§]
Amen lego humin hoti epi pasi tois huparchousin autou katastese auton.
This verse is from the Gospel of John. "Amen" is a direct affirmation, meaning "truly" or "so be it". "lego humin" means "I say to you". "hoti" is "that". "epi pasi tois huparchousin autou" describes "on all that exists with him", referring to all his possessions and those associated with him. "katastese auton" means "he will establish him" or "he will set him up". The verse speaks of a future establishment or appointment.
[MAT.24.48] But if that wicked servant says in his heart, "My Lord is delaying his coming," [§]
ean de eipei ho kakos doulos ekeinos en te kardia autou: chronizei mou ho kurios
This verse comes from the Gospel of Matthew (24:48) and describes a wicked servant saying to themselves that their lord is delaying his return. The original language is Koine Greek. We are translating the titles of divinity as literally as possible, with no deference to tradition. 'Kyrios' is the Greek word for 'Lord', which corresponds to 'Adonai' in Hebrew, and 'El' in simpler contexts. Given the context of authority and ownership in this verse, 'my Lord' is the most accurate translation.
[MAT.24.49] And he begins to strike his fellow servants, and he eats and drinks with the drunkards. [§]
kai arxetai typtein tous syndoulos autou, esthiei de kai pinei meta ton methuonton
This verse describes a servant who begins to strike his fellow servants and to eat and drink with the drunkards. 'Kai' means 'and'. 'Arxetai' means 'begins'. 'Typtein' means 'to strike'. 'Tous syndoulos autou' means 'his fellow servants'. 'Esthiei de kai pinei' means 'eats and drinks'. 'Meta ton methuonton' means 'with the drunkards'.
[MAT.24.50] The Lord of that servant will come on a day he does not expect, and at an hour he does not know. [§]
hay-kee ho kee-ree-os too doo-loo ek-ei-noo en hee-me-ra hee oo pros-dok-ai va en ho-ra hee oo gi-nos-kei
This verse refers to the arrival of "the Lord" of a particular servant at an unexpected time. The original Greek uses "kyrios" which equates to "Lord." The verse emphasizes the unforeseen nature of this arrival, both in terms of day and hour.
[MAT.24.51] And He will divide him into two parts and place his portion with the pretenders. There will be wailing and gnashing of teeth. [§]
kai dikhotomēsei auton kai to meros autou meta tōn hypocritōn thēsei; ekei estai ho klaumthmos kai ho brugmos tōn odontōn.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It describes a division and placement with hypocrites, followed by wailing and gnashing of teeth. 'Dichotomēsei' means to divide into two parts. 'Hypocritōn' refers to actors or pretenders, used here to mean hypocrites. 'Klaumthmos' is wailing, and 'brugmos' is gnashing.
MAT.25
[MAT.25.1] Then, the kingdom of the heavens will be like ten young women, who, having taken their lamps, went out to meet the bridegroom. [§]
toh-teh ho-moi-oh-theh-set-ai heh bah-see-lay-ah ton oo-rah-non deh-kah par-theh-nois hai-tee-nes lah-boo-sai tahs lam-pah-dahs heh-au-ton ex-el-thon eis hoo-pan-tee-sin too noom-fee-oo.
This verse uses imagery of a kingdom being compared to ten young women. These women receive lamps and go out to meet a bridegroom. The verse utilizes comparisons and metaphorical language common in this text.
[MAT.25.2] And five of them were foolish and five were wise. [§]
pen-teh deh eks au-ton eh-san mo-rai kai pen-teh fro-nee-moi
This verse is from the Greek text of Matthew 25:2. It describes five foolish maidens and five wise maidens. The verse discusses the daughters of the king preparing for a wedding. This is not a verse referencing names of God, and therefore requires no translation of divine names. It is a narrative statement.
[MAT.25.3] For the foolish ones, having taken their lamps, did not take oil with themselves. [§]
hai gar mo rai la bousai tas lam pa das au ton ouk e labon meth' he au ton e laion
This verse describes foolish people who received lamps but did not bring oil with them. 'Hai' means 'the'. 'Gar' means 'for'. 'Mo rai' means 'foolish ones'. 'Lamousai' means 'having taken'. 'Tas lam pa das' means 'the lamps'. 'Auton' refers to 'their own'. 'Ouk e labon' means 'did not receive' or 'did not take'. 'Meth' he aut on' means 'with themselves'. 'Elaion' means 'oil'.
[MAT.25.4] And the wise ones took oil in the vessels with the lamps of themselves. [§]
hai de fronimoi elabon elaion en tois angieios meta ton lampadon heauton
This verse describes the wise maidens who took oil in their jars with their lamps. The words themselves do not directly relate to names of God, but rather describe actions and objects. As such, no divine names require translation. The verse uses the definite article 'the' frequently, indicating specific items or people.
[MAT.25.5] And as the bridegroom was delayed, all of them became drowsy and sat down. [§]
khronizontos de tou numphiou enustaksan pasai kai ekathevdon
This verse describes the bridesmaids becoming sleepy because the bridegroom is delayed. 'Khronizontos' describes a prolonged delay. 'Numphiou' refers to the bridegroom. 'Enustaksan' means they became sleepy. 'Pasai' means all. 'Ekathevdon' means they sat down, implying they fell asleep.
[MAT.25.6] In the middle of the night, a cry occurred: behold, the bridegroom is coming, go out to meet him. [§]
meses de nuktos krauge gegonen; idou ho nymphios, exercheste eis apantisin [autou].
This verse is from a Greek translation of the Bible, specifically Matthew 25:6. It describes a cry in the middle of the night announcing the arrival of the bridegroom, and an exhortation to go out and meet him. The verse utilizes imagery relating to a wedding and the expected arrival of the bridegroom, often interpreted allegorically in Christian theology. The key words are 'mesis' (middle), 'nuktos' (night), 'krauge' (cry), 'nymphios' (bridegroom), and 'apantisin' (to meet).
[MAT.25.7] Then all those young women rose and adorned their own lamps. [§]
toh-teh ay-gehr-theh-san pah-sai hai par-theh-noi eh-kei-nai kai eh-kos-meh-san tas lam-pah-das haf-toh-n
This verse describes a group of young women preparing lamps. The word "τότε" means "then". "ἠγέρθησαν" means "they rose". "πᾶσαι" means "all". "παρθένοι" means "young women". "ἐκεῖναι" means "those". "ἐκόσμησαν" means "they adorned". "τὰς λαμπάδας" means "the lamps". "ἑαυτῶν" means "their own". It appears to describe preparation for an event involving light.
[MAT.25.8] And the foolish ones said to the wise ones: "Give to us from your oil, for the lamps of us are going out." [§]
hai de morai tais phronimois eipan: dote hemin ek tou elaioou humon, hoti hai lampades hemon svennuntai.
This verse is from the Septuagint, the ancient Greek translation of the Hebrew scriptures. It tells a story of foolish maidens asking wise maidens for oil because their lamps are going out. The verse is taken from Judges 9:5. The words translated are: 'and the foolish ones to the wise ones said: give to us from your oil, because the lamps of us are being extinguished.'
[MAT.25.9] And the intelligent ones responded, saying: Perhaps it will not be sufficient for us and for you. Rather, go to those who are selling and buy for yourselves. [§]
apēkrithesan de hai phronimoi legousai: mēpote ou mē arkesē hēmin kai humin: poreuesthē mallon pros tous pōlountas kai agorasate heautais.
This verse comes from the story of the ten virgins (Matthew 25:9-13). It details the response of the foolish virgins when they realize they have not brought enough oil for their lamps. The foolish virgins are responding to the wise virgins, who state they do not have enough oil to share. They are suggesting the foolish virgins go and purchase some for themselves.
[MAT.25.10] And as they were departing, the bridegroom came to obtain, and the prepared ones entered with him into the wedding, and the door was shut. [§]
aperchomenon de autōn agorasai ēlthen ho nymphios, kai hai hetoimoi eisēlthon met’ autou eis tous gamous kai ekleisthē hē thyra.
This verse describes the arrival of the bridegroom as the prepared ones enter the wedding with him, and the door is shut. 'Aperchomenon' implies 'as they were departing.' 'Agorasai' means 'to buy' or 'to obtain.' 'Nymphios' denotes 'bridegroom.' 'Hetomoi' are 'prepared ones'. 'Gamous' signifies 'wedding' or 'marriage feast'. 'Thyra' is 'door'.
[MAT.25.11] Later, the remaining virgins arrive, saying, "my Lord, my Lord, open to us." [§]
husteron de erchontai kai hai loipai parthenoi legousai: kurie kurie, anoixon hemin.
This verse comes from the account of the ten virgins in Matthew 25. It describes the late virgins arriving and pleading to be let in. 'Husteron' means later. 'De' is a connecting particle, similar to 'and'. 'Erchontai' means they come. 'Hai loipai' means the remaining. 'Parthenoi' means virgins. 'Legousai' means saying. 'Kurie' is vocative, meaning 'Lord'. 'Anoixon' is the verb 'to open' in the subjunctive mood. 'Hemin' means to us.
[MAT.25.12] And the one having answered said: “Truly I say to you, I do not know you.” [§]
ho de apokritheis eipen: amen lego humin, ouk oida humas.
This verse comes from the New Testament, specifically Matthew 7:23. It depicts a response, likely from Yahveh, to individuals claiming relationship with Him. The verse states that He does not know them. The original language is Koine Greek, and the words are as follows: 'ho de' - 'and the'; 'apokritheis' - 'having answered'; 'eipen' - 'he said'; 'amen' - 'truly'; 'lego' - 'I say'; 'humin' - 'to you'; 'ouk oida' - 'I do not know'; 'hymas' - 'you'.
[MAT.25.13] Therefore, be watchful, for I do not know the day, nor the hour. [§]
Gregoreite oun, hoti ouk oida ten hemeran oude ten horan.
This verse is from the Greek text of Matthew 25:13. It is an exhortation to watchfulness, as the time of the Lord's return is unknown. "Gregoreite" is a command, meaning "be watchful". "Oun" is a particle meaning "therefore". "Hoti" introduces a clause of reason, meaning "that" or "because". "Ouk oida" means "I do not know". "Ten hemeran" means "the day". "Oude" means "nor" or "even". "Ten horan" means "the hour". The verse essentially states that because we do not know the day or the hour, we ought to be watchful.
[MAT.25.14] Just as a man, when departing, called his own servants and entrusted his possessions to them, [§]
hosper gar anthropos apodemon ekalesen tous idious dulous kai paredoken autois ta hyparchonta autou
This verse describes a man going on a journey and entrusting his possessions to his servants. The verse utilizes standard Greek vocabulary. 'hosper gar' means 'just as'. 'anthropos' is 'man'. 'apodemon' is 'going away' or 'departing'. 'ekalesen' means 'called'. 'idious' is 'own' or 'private'. 'dulous' is 'servants'. 'paredoken' means 'entrusted' or 'delivered'. 'autois' means 'to them'. 'hyparchonta' means 'possessions' or 'property'. 'autou' means 'his'.
[MAT.25.15] And to whom on the one hand gave five talents, to whom but two, to whom but one, to each according to the own power, and he departed. [§]
kai hoo men edoken pente talanta, hoo de duo, hoo de hen, hekasto kata ten idian dynamin, kai apedemesen.
This verse describes a master giving different amounts of talents to his servants before going on a journey. I will treat each word as a divine name, translating it as literally as possible. 'kai' means 'and', 'hoo' is a relative pronoun ('who', 'which'), 'men' is a particle meaning 'on the one hand', 'edoken' means 'he gave', 'pente' means 'five', 'talanta' is the plural of 'talent' (a unit of weight), 'de' is a particle meaning 'but', 'hen' means 'one', 'hekasto' means 'each', 'kata' means 'according to', 'ten' means 'the', 'idian' means 'own', 'dynamin' means 'power', and 'apedemesen' means 'he departed'.
[MAT.25.16] Having departed, the one who received the five talents worked with them and gained five more. [§]
poreutheis ho ta pente talanta labon ergasatō en autois kai ekerdēsen alla pente
This verse describes someone who, having received five talents, worked with them and gained five more. It's part of the parable of the talents.
[MAT.25.17] Similarly, the one who profited from the two others. [§]
ho-sah'-toos ho ta duo ek-ker'-dee-sen al'-la duo
This is not a verse from the Bible, it is a verse from the Gospel of Thomas, a non-canonical text. The verse is written in Koine Greek and refers to a teaching about gaining spiritual understanding. The verse literally means "likewise, the one who gained the two others". The "two" refers to the material and spiritual worlds.
[MAT.25.18] And the one having received it went and dug ground and hid the silver of his Lord. [§]
ho de to hen labon apelthon oruxen gen kai ekrupsen to argurion tou kuriou autou
This verse describes someone who received a single talent, then went and buried it in the ground. 'Ho de' means 'and the'. 'To hen' means 'the one'. 'Labon' means 'having received'. 'Apelthon' means 'having gone'. 'Oruxen' means 'dug'. 'Gen' means 'ground'. 'Kai' means 'and'. 'Ekrupsen' means 'hid'. 'To argurion' means 'the silver'. 'Tou kuriou autou' means 'of his Lord'. This is part of the parable of the talents, and the 'silver' is referring to the talent received.
[MAT.25.19] After a long time, the Lord of those servants comes and settles an account with them. [§]
Met-ah deh pol-een khron-on er-khet-ai ho koo-ree-os ton doo-lon ek-ei-non kai sun-ai-rei lo-gon met-au-ton
This verse discusses a time after a long period has passed, when the Lord of those servants will come and settle accounts with them. 'Metà' means 'after', 'polýn' means 'much', 'khrónon' means 'time', 'érchetai' means 'comes', 'ho kýrios' means 'the Lord', 'tōn doúlōn' means 'of the servants', 'ekeínōn' means 'those', 'sunaírei' means 'settles accounts', and 'lógon' means 'account'. 'met’ autōn' means 'with them'
[MAT.25.20] And having come forward, the one who had received the five talents offered five additional talents, saying: "my Lord, you delivered five talents to me. Behold, I have earned five more talents." [§]
kai proselthon ho ta pente talanta labon proseggenen alla pente talanta legon: kurie, pente talanta moi paredokas: ide alla pente talanta ekerdēsa.
This verse describes a servant who has received five talents (a unit of weight/currency) from their lord, and has subsequently earned five more talents. The servant is presenting the additional talents to their lord.
[MAT.25.21] Then my Lord said to him, "Well done, good and faithful servant. You have been faithful over a few things, I will appoint you over many. Enter into the joy of your Lord." [§]
ephe autoi ho kurios autou: eu, doule agathe kai piste, epi oliga hes pistos, epi pollon se katasteso: eiselthe eis ten charan tou kuriou sou.
This verse comes from the Gospel of Matthew. It represents a response from 'the Lord' to a servant who has demonstrated faithfulness in small matters. The verse promises greater responsibility and entrance into the joy of 'the Lord'. The original text uses 'kurios' repeatedly, which we will consistently translate as 'my Lord'.
[MAT.25.22] Having come near, also the one with the two talents said: "My Lord, you entrusted two talents to me. Look, I have earned two more talents." [§]
Pros-el-thon [deh] kai ho ta duo tal-an-ta ei-pen: ku-ri-e, duo tal-an-ta moi pa-red-o-kas: i-deh al-la duo tal-an-ta ek-er-di-sa.
This verse describes a servant who has returned to their lord after a period of time, reporting on the gains made with the talents entrusted to them. The words are fairly straightforward. 'Pros-el-thon' means 'having come near'. 'Duo' means 'two'. 'Talanta' refers to talents, a unit of weight and currency. 'Ek-er-di-sa' means 'I have earned'.
[MAT.25.23] Then my Lord said to him, "Well done, good and faithful servant. You have been faithful over a few things, I will appoint you over many. Enter into the joy of your Lord." [§]
ephe autoi ho kurios autou: eu, doule agathe kai piste, epi oliga hes pistos, epi pollon se katasteso: eiselthe eis ten charan tou kuriou sou.
This verse comes from the Gospel of Matthew. It represents a response from 'the Lord' to a servant who has demonstrated faithfulness in small matters. The verse promises greater responsibility and entrance into the joy of 'the Lord'. The original text uses 'kurios' repeatedly, which we will consistently translate as 'my Lord'.
[MAT.25.24] And also, the one who had received the one talent came forward and said, "my Lord, I knew you to be a hard person, reaping where you did not sow and gathering from where you did not scatter." [§]
Prosēlthōn de kai ho to hen talanton eilēphōs eipen: kurie, egnōn se hoti sklēros ei anthrōpos, therizōn hopou ouk espeiras kai synagōn hothen ou dieskorpisas.
This verse describes a servant who has received one talent and, fearing his Lord, buried it rather than investing it. He is attempting to explain his actions to his Lord. The verse literally states that he knew his Lord to be a hard person, reaping where he did not sow, and gathering where he did not scatter.
[MAT.25.25] And having feared, having gone away, I hid your talent in the ground. See, you have your thing. [§]
kai phobētheis apelthōn ekrypsa to talanton sou en tē gē; ide echēis to son.
This verse is from the account of the talents in Matthew 25:18. It is spoken by a servant who buried the talent given to him by his lord. "Kai" is "and". "Phobētheis" is a participle meaning "having feared". "Apelthōn" is a participle meaning "having gone away". "Ekrypsa" means "I hid". "To talanton" means "the talent". "Sou" means "your". "En tē gē" means "in the ground". "Ide" means "see" or "behold". "Echēis" means "you have". "To son" means "your thing".
[MAT.25.26] Having answered, my Lord of him said to him: "Wicked servant and slothful, you knew that I reap where you did not sow and I gather from where you did not scatter?" [§]
apokritheis de ho kurios autou eipen auto: ponere doule kai oknere, eides hoti therizo hopou ou kespeira kai sunago hothen ou dieskopisa?
This verse comes from the account of the talents in Matthew 25:26. "Apokritheis" means 'having answered'. "Kurios" is a title meaning 'Lord'. "Autou" means 'of him'. "Eipen" means 'he said'. "Ponere" means 'wicked'. "Doule" means 'servant'. "Oknere" means 'slothful'. "Eides" means 'you knew'. "Therizo" means 'I reap'. "Hopou" means 'where'. "Ou kespeira" means 'you did not sow'. "Kai sunago" means 'and I gather'. "Hothen" means 'from where'. "Ou dieskopisa" means 'you did not scatter'.
[MAT.25.27] Therefore, you should have placed my silver with the bankers, and upon my return, I would have received my own with interest. [§]
deh-ee seh oon ba-leh-een ta ar-gu-ree-ah moo tois tra-pez-ee-tais, kai el-thon eh-go eh-ko-mee-sah-men ahn to eh-mon soon tok-oh.
This verse comes from a non-Biblical source, the Gospel of Thomas. It means "Therefore you ought to have put my silver with the bankers, and having come, I would have collected my own with interest.". 'Trapezitai' is bankers or money changers. The verse uses standard Koine Greek grammatical structures. There are no divine names in this verse.
[MAT.25.28] Therefore, take the talent from him and give it to the one having the ten talents. [§]
arate oun ap' autou to talanton kai dote toi echonti ta deka talanta
This verse is from the Gospel of Matthew 25:28, part of the parable of the talents. It instructs someone to take a talent from one person and give it to another who already possesses ten. The terms used here are common Greek terms with clear meanings. 'Arate' means 'take'. 'Oun' means 'therefore'. 'Ap' autou' means 'from him'. 'To talanton' means 'the talent'. 'Kai' means 'and'. 'dote' means 'give'. 'toi echonti' means 'to the one having'. 'ta deka talanta' means 'the ten talents'.
[MAT.25.29] For to the one who has everything, more will be given, and he will have an abundance. But from the one who does not have, even what he has will be taken away from him. [§]
For to the one having all things will be given, and he will have abundance. But from the one not having, even what he has will be taken away from him.
This verse describes a principle of increasing provision for those who already possess resources, and a taking away from those who lack them. The verse utilizes the verb 'to have' repeatedly, indicating possession or lack thereof. The use of 'all' and 'what he has' emphasizes the extent of either provision or loss. The prepositional phrase 'from him' signifies the source of the taking away.
[MAT.25.30] And throw out the useless servant into the darkness the outer. There will be the weeping and the gnashing of teeth. [§]
kai ton achreion doulon ekbalete eis to skotos to exoteron; ekei estai ho klauthmos kai ho brygmos ton odontōn.
This verse comes from the account of the talents in Matthew 25:30. 'Achreion doulon' means 'the useless servant'. 'Ekbalete' means 'throw out'. 'Eis to skotos to exoteron' means 'into the darkness the outer'. 'Ekei estai' means 'there will be'. 'Ho klauthmos kai ho brygmos ton odontōn' means 'the weeping and the gnashing of teeth'.
[MAT.25.31] When then comes the son of the human in the glory of himself, and all the messengers with him, then he will sit upon a throne of his glory. [§]
Hotan de elthe ho huios tou anthropou en te doxae autou kai pantes hoi angeloi met’ autou, tote kathisei epi thronou doxae autou.
This verse describes the coming of 'the son of the human' in his glory, with all the messengers with him, at which time he will sit upon a throne of his glory. The verse uses descriptive titles rather than proper names of God, so literal translation of titles is appropriate. 'Huios' means 'son', 'anthropos' means 'human', 'doxa' means 'glory', and 'angeloi' means 'messengers'.
[MAT.25.32] And all the nations will be gathered before him, and he will separate them from one another, just as a shepherd separates the sheep from the goats. [§]
kai sunachthesontai emprosthen autou panta ta ethne, kai aphorisei autous ap’ allelon, hōsper ho poimēn aphorizei ta probata apo tōn eriphōn
This verse describes a gathering of all nations before a figure, and that figure will separate them as a shepherd separates sheep from goats. The verse is from the Gospel of Matthew, chapter 25, verse 32. The original text is Koine Greek.
[MAT.25.33] And He will set the sheep on the right of Himself, and the goats on the left. [§]
kai steesai ta men probata ek dexion autou, ta de erifia ex euonymon.
This verse comes from the Gospel of Matthew, chapter 25, verse 33. It describes the separation of the sheep and goats by the Son of Man. "kai" is "and". "steesai" is a form of the verb "to set". "ta men" is "the ones on the right". "probata" is "the sheep". "ek dexion autou" is "from the right of him". "ta de" is "the ones on the left". "erifia" is "the goats". "ex euonymon" is "from the left".
[MAT.25.34] Then the king will say to those at his right hand, “Come, you who are blessed by my father, inherit the kingdom prepared for you from the beginning of the world.” [§]
Tote erei ho basileus tois ek dexion autou: deute hoi eulogemenoi tou patros mou, kleronomesate ten hetoimasmenen humin basileian apo kataboles kosmou.
This verse is from the Greek New Testament (Matthew 25:34). It describes the king’s words to those on his right. The king calls them blessed of his father and states they will inherit a kingdom prepared for them from the foundation of the world. The names of God are not present in this verse, it speaks of ‘the father’ but does not use any specific Divine name. Therefore, no translation of Divine names is necessary.
[MAT.25.35] For I was hungry, and you gave me food to eat. I was thirsty, and you gave me drink. I was a stranger, and you welcomed me. [§]
epinasa gar kai edokate moi phagein, edipsa kai epotizate me, xenos emen kai sunegagete me
This verse appears to be from the New Testament, specifically Matthew 25:35. It describes a scene where the speaker is recounting instances of kindness shown to them. 'epinasa' means 'I was hungry'. 'gar' means 'for'. 'kai' means 'and'. 'edokate' means 'you gave'. 'moi' means 'to me'. 'phagein' means 'to eat'. 'edipsa' means 'I was thirsty'. 'epotizate' means 'you gave to drink'. 'xenos' means 'a stranger'. 'emen' means 'I was'. 'sunegagete' means 'you brought together/welcomed'. The verse is structured as a series of parallel clauses detailing acts of charity.
[MAT.25.36] Naked and you clothed me, I was weak and you visited me, I was in prison and you came to me. [§]
Gymnos kai periebalete me, hesthenesa kai epeskevaste me, en phylakei hemei kai elthate pros me.
This verse is from the Septuagint (Greek translation of the Hebrew Bible), specifically Psalm 41:3. It describes a state of vulnerability and illness, and God's care in that state. "Gymnos" means naked or bare, representing vulnerability. "Periebalete" means to clothe or cover. "Hesthenesa" means I was weak. "Epeskevaste" means you visited. "En phylakei" means in prison. "Elthate pros me" means you came to me.
[MAT.25.37] Then the righteous will answer to Him, saying: "my Lord, when did we see you being hungry and we fed you, or you being thirsty and we gave you drink?" [§]
tote apokrithesontai auto toi hoi dikaioi legontes: kurie, pote se eidomen peinonta kai ethrepsamen, e dipsonta kai epotisamen?
This verse comes from Matthew 25:37-39. It details the righteous questioning my Lord about when they served Him. "tote" means then. "apokrithesontai" means they will answer. "auto" means to Him. "hoi dikaioi" means the righteous ones. "legontes" means saying. "kurie" means my Lord. "pote" means when. "se" means you. "eidomen" means we saw. "peinonta" means being hungry. "kai" means and. "ethrepsamen" means we fed. "e" means or. "dipsonta" means being thirsty. "epotisamen" means we gave to drink.
[MAT.25.38] When did we see you as a stranger and gather with you, or naked and clothe you? [§]
pote de se eidomen xenos kai suneagagomen, ē gymnon kai periebalomen?
This verse is from the Gospel of Matthew 25:35-40 and asks when Jesus (implied) was seen as a stranger and gathered with others, or naked and clothed. The question is rhetorical, posing a challenge related to acts of kindness shown to those in need. The original verse is in Koine Greek, but the request is to translate the *names* of God literally. This verse does not contain the names of God.
[MAT.25.39] But when did we see you weakened or in prison and come to you? [§]
pote de se eidōmen asthenounta ē en phulakē kai ēlthomen pros se?
This verse asks a rhetorical question about when the speaker saw the addressed person sick or in prison and came to visit them. It’s a challenge, likely related to compassion and fulfilling obligations to those in need. The verse originates from the book of Matthew.
[MAT.25.40] And responding, the king will say to them: “Truly I tell you, to the extent that you did it for one of these my brothers, the least of them, you did it to me.” [§]
kai apokritheis ho basileus erei autois: amen lego humin, eph’ hosen epoiesate heni touton ton adelphon mou ton elachiston, emoi epoiesate.
This verse comes from Matthew 25:40 and features several key terms. "basileus" means "king". "adelphoi" means "brothers". "elachistos" means "least" or "smallest". The verse essentially states that whatever is done for the least of his brothers is done for the king himself. It is a statement about compassion and care for others.
[MAT.25.41] Then he will say to those from the blessed, "Go away from me, you cursed ones, into the eternal fire that was prepared for the devil and his angels." [§]
Tote erei kai tois ex euonumon: poreuesthē ap’ emou hoi katēramenoi eis to pyr to aiōniōn to hētoimasmenon tō diabolo kai tois angelois autou.
This verse is from the New Testament, specifically Matthew 25:41. It depicts a scene of judgment. 'Tote' means 'then'. 'Erei' is 'he will say'. 'Tois ex euonumon' refers to 'those from the blessed'. 'Poreuesthē' means 'go away'. 'Ap' emou' means 'from me'. 'Hoi katēramenoi' means 'the cursed ones'. 'Eis to pyr to aiōniōn' means 'into the fire eternal'. 'To hētoimasmenon' means 'the prepared'. 'Tō diabolo' means 'to the devil'. 'Kai tois angelois autou' means 'and to his angels'.
[MAT.25.42] For I was hungry and you did not give me food to eat, I was thirsty and you did not give me drink. [§]
epinasa gar kai ou edokate moi phagein, edipsa kai ou epotisaete me
This verse is from the Greek text of Matthew 25:42. It describes someone saying they were hungry and were not given food, and thirsty and were not given drink. It is part of the judgment scene where the righteous and the unrighteous are separated. The words themselves are fairly straightforward in meaning, focusing on basic human needs not being met.
[MAT.25.43] I was a stranger, and you did not bring me in. I was naked, and you did not clothe me. I was sick, and in prison, and you did not visit me. [§]
xenos emen kai ou sunegagete me, gumnos kai ou periebalete me, asthenes kai en fulake kai ouk epeskepsasthe me.
This verse is from the Septuagint, the ancient Greek translation of the Hebrew Bible. It's a lament from Job (Job 19:15). It expresses Job's feeling of abandonment and distress. The verse speaks about being a stranger, naked, sick, and imprisoned, with no one offering help or comfort. Translating the names of God literally doesn't apply here, as this verse does not contain any of the names of God. It is still important to translate the verse into proper English grammar and sentence structure.
[MAT.25.44] Then they also will answer, saying: "my Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not serve you?" [§]
tote apokrithesontai kai autoi legontes: kurie, pote se eidomen peinonta e dipsonta e xenon e gymnon e asthenē e en phylakē kai ou diēkonēsamen soi?
This verse comes from Matthew 25:44 and features several key words. "kurie" is the vocative form of "kyrios", meaning "Lord". The verse features a series of questions asking when they saw the Lord in various states of need – hungry, thirsty, a stranger, naked, sick, or in prison. The key question is when they failed to serve Him in these states. Since this translation prioritizes literalness, “Lord” will be translated as “my Lord”.
[MAT.25.45] Then he will respond to them, saying: “Truly, I tell you, to the extent that you did not do for one of these least ones, you did not do even for my Lord.” [§]
toh-teh ah-po-kree-thee-seh-tie ahv-toy-ees leh-gon: ah-meen leh-goo hoo-meen: ef ohn ook eh-poi-ee-sah-teh heh-nee too-ton ton eh-lah-hees-ton, oo-deh eh-moi eh-poi-ee-sah-teh.
This verse is from the Gospel of Matthew, chapter 25, verse 40. It represents Jesus’s response to the nations who did not assist his brethren. The verse states that, to the extent that they did not do these things for one of the least of his brethren, they did not do them for him. The original verse is in Koine Greek, but we're focusing on the conceptual translation of the names within the verse, assuming they represent divine titles.
[MAT.25.46] And these ones will be released into eternal punishment, but the righteous ones into eternal life. [§]
kai apeleusontai houtoi eis kolasin aionion, hoi de dikaioi eis zoen aionion.
This verse, originating from the New Testament (Matthew 25:46), speaks of the ultimate destiny of people. "Houtoi" refers to a specific group of people, those facing punishment, while "hoi dikaioi" refers to the righteous. "Kolasin aionion" signifies eternal punishment, and "zoen aionion" signifies eternal life. The verse is a statement about the consequences of choices.
MAT.26
[MAT.26.1] And it came to pass when Jesus completed all these words, he said to his disciples. [§]
kai egeneto hote etelesen ho Iesous pantas tous logous toutous, eipen tois mathetais autou
This verse is from the Gospel of Luke. It states that after Jesus finished speaking all of his words, he spoke to his disciples. The names here are ‘Jesus’ and, implicitly, ‘God’ as the speaker is a divine figure.
[MAT.26.2] Know that after two days the Passover takes place, and the Son of Man will be handed over to be crucified. [§]
oi-da-te ho-ti me-ta duo he-me-ras to pas-kha gi-ne-tai, kai ho hui-os tou an-thro-pou pa-ra-di-do-tai eis to stau-ro-the-nai.
This verse comes from the Gospel of Matthew, chapter 26, verse 2. It is spoken by Jesus to his disciples. It states the Passover will occur in two days, and then the Son of Man will be handed over to be crucified. The original Greek uses 'huios tou anthropou', meaning 'Son of Man'.
[MAT.26.3] Then the chief priests and the elders of the people gathered into the courtyard of the chief priest named Kaiaphah. [§]
kai-af-ah
This name, "Kaiaphah", appears to be a transliteration from Aramaic or Hebrew. It's likely derived from a root meaning "doubling" or "repeating". However, as a proper name, it's most accurately presented as a name, and its literal meaning doesn't directly translate into an English descriptive term. It's best to treat it as a personal name.
[MAT.26.4] And they deliberated together in order that they may seize Jesus by deceit and they may kill him. [§]
kai sunevouleusanto hina ton Iesoun doloi kratēsōsin kai apokteinōsin
This verse describes a conspiracy to secretly arrest Jesus and kill him. "kai" means "and". "sunevouleusanto" means "they deliberated together". "hina" means "in order that". "ton Iesoun" means "Jesus". "doloi" means "by deceit". "kratēsōsin" means "they may seize". "kai" again means "and". "apokteinōsin" means "they may kill".
[MAT.26.5] And they said, "Do not do this during the feast, so that a disturbance does not arise among the people." [§]
legeon de mee en tee heortee hina mee thorubos genetae en to laoe
This verse comes from the Gospel of John 5:16. The original Greek states that they said, "Do not do this on the Sabbath, so that a disturbance does not occur among the people.". The names of God are not present in this verse, so it is a straightforward translation of the words.
[MAT.26.6] And Jesus being in Bethany in the house of Simon who had a skin disease, [§]
too deh Yay-soo geh-no-meh-no en Bee-tha-nee-ah en oi-kee-ah See-mon-os too lep-roo
This verse describes Jesus being in Bethany, in the house of Simon who had a skin disease. The names are transliterated phonetically. "Yay-soo" represents the name Jesus. "Bee-tha-nee-ah" represents Bethany. "See-mon-os" represents Simon. "lep-roo" represents someone with a skin disease.
[MAT.26.7] A woman approached to him, having a jar of very costly perfume, and she poured it upon his head while he was reclining. [§]
prosēlthen autō gynē echousa alabastron myrou barytimou kai katecheen epi tēs kephalēs autou anakemenou.
This verse describes a woman approaching someone and pouring expensive perfume on their head. The original language is Koine Greek. "prosēlthen" means approached. "autō" is to him. "gynē" means woman. "echousa" means having. "alabastron" is an alabaster jar. "myrou" is of myrrh (perfume). "barytimou" means valuable or costly. "katecheen" means poured. "epi tēs kephalēs" means upon the head. "autou" is his. "anakemenou" means reclining or leaning back.
[MAT.26.8] And when the disciples saw this, they became indignant, saying, "Why this waste? [§]
ee-don-tes deh hoi ma-the-tai eh-ga-nak-te-san le-gon-tes: eis tee hay a-po-lei-a ha-oo-te?
This verse comes from the Gospel of Matthew, chapter 26, verse 8. It describes the disciples' reaction to Judas' betrayal and the waste of the expensive ointment poured on Jesus’ feet. 'Idontes' means 'having seen'. 'hoi mathetai' means 'the disciples'. 'eganaktēsan' means 'were indignant'. 'legontes' means 'saying'. 'eis ti' means 'to what' or 'why'. 'hē apōleia hautē' means 'this waste'.
[MAT.26.9] For this thing was able to be done much and to be given to the poor. [§]
edunato gar touto prathēnai pollou kai dothēnai ptōchois
This verse is from the Greek text. 'edunato' means 'was able'. 'gar' means 'for'. 'touto' means 'this thing'. 'prathēnai' means 'to do'. 'pollou' means 'much'. 'kai' means 'and'. 'dothēnai' means 'to give'. 'ptōchois' means 'to the poor'. The verse speaks of something being able to be done and given to the poor.
[MAT.26.10] Knowing indeed Yeshua said to them: "What labor do you offer to the woman? For a good work she has done for me." [§]
Knowing indeed Yeshua said to them: What labor do you offer to the woman? For a good work she has done for me.
This verse describes a scene where Yeshua (Jesus) intervenes on behalf of a woman who is being disturbed while performing an act of kindness towards him. The original text uses proper names and straightforward phrasing. The translation prioritizes literal accuracy, rendering names as they are commonly understood in English transliteration rather than traditional renderings, and aiming for direct equivalence of the Greek phrasing.
[MAT.26.11] For you always have the poor people with yourselves, but you do not always have me. [§]
pan-tot-eh gar tous pto-khous ekhete meth’ heau-ton, em-eh deh ou pan-tot-eh ekhete
This verse is from the Gospel of John, chapter 12, verse 8. It's spoken by Yeshua (Jesus) to his disciples after Mary anoints his feet with expensive perfume. It essentially says that they will always have the poor people with them, but they won't always have him.
[MAT.26.12] For she poured this oil on my body in order to bury me, she did. [§]
balousa gar aute to myron touto epi tou somatos mou pros to entaphiaisai me epoiesen.
This verse describes a woman anointing Jesus’ body with fragrant oil in preparation for burial. "Balousa" is a participle meaning "having poured". "Gar" is a coordinating conjunction meaning "for". "Aute" is a pronoun meaning "this". "To myron" means "the oil". "Touto" means "this". "Epi tou somatos mou" means "on my body". "Pros to entaphiaisai me" means "for the purpose of burying me". "Epoiesen" means "she did".
[MAT.26.13] Truly I say to you, wherever this good news is proclaimed in all the world, it will also be spoken of what she has done, as a remembrance of her. [§]
Amen lego humin, hopou ean keruxthē to euangelion touto en holo tō kosmō, laletai kai ho epoiēsen hautē eis mnemosunon autēs.
This verse is from the Gospel of Mark (14:6) and recounts Jesus’ prediction that the story of the woman who anointed him with perfume will be told throughout the world. “Amen” is a direct affirmation, meaning “truly” or “so be it”. “lego humin” is “I say to you”. The rest of the verse details where and how this story will be told, and for what purpose.
[MAT.26.14] Then one of the twelve, called Judas Iscariot, went to the chief priests. [§]
toh-teh poh-reu-thee-s heis ton dodeka, ho legomenos Ioodas Iskariotes, pros tous archiereis
This verse introduces Judas Iscariot, one of the twelve disciples, going to the chief priests. The verse is simply stating a movement and identifying the actor and recipient of the action.
[MAT.26.15] He said, "What are you willing to give me, and I will hand him over to you?" And they set for him thirty silver pieces. [§]
eipen: ti thelete moi dounai, ka ego humin paradoso auton? hoi de estesan auto triakonta arguria.
This verse comes from the Gospel of Matthew 26:15, and describes the betrayal of Jesus. It details the discussion between Judas Iscariot and the chief priests regarding the price for betraying Jesus. 'eipen' is 'he said', 'ti thelete' means 'what do you wish?', 'moi dounai' means 'to give to me?', 'ka ego humin paradoso auton' means 'and I will deliver him to you?', 'hoi de estesan auto' means 'and they stood for him' or 'and they set a price for him', and 'triakonta arguria' means 'thirty silver pieces'.
[MAT.26.16] And from that time, they sought an opportunity that they might deliver him. [§]
kai apo tote ezetei eukaiirian hina auton paradō
This verse is from the New Testament, specifically Matthew 22:6. It details the scheming of those who wished to harm Jesus. "kai" means "and". "apo tote" means "from that time". "ezetei" means "he seeks". "eukaiirian" means "an opportunity". "hina" means "that". "auton" means "him". "paradō" means "he may deliver". The verse describes those who were looking for an opportunity to hand Jesus over.
[MAT.26.17] And on the first of the unleavened breads, the disciples came to Jesus, saying, "Where do you wish us to prepare for you to eat the Passover?" [§]
Tay deh protay ton azymon proseelthon hoi mathetai toi Iesou legontes poo theleis hetoimasomen soi phagein to pascha?
This verse is from the New Testament, specifically Matthew 26:17 and Mark 14:12, detailing the disciples asking Jesus where he wants them to prepare the Passover meal. The original text is in Koine Greek. We will translate the names as follows: Iesous is Jesus, as this is a widely accepted transliteration. The verse references 'the Passover', which we will leave untranslated for cultural context.
[MAT.26.18] And He said: Go into the city to the specified one and say to him: The teacher says: My time is near, with you I will do the Passover with my students. [§]
ho de eipen: hypagete eis ten polin pros ton deina kai eipate autoi: ho didaskalos legei: ho kairos mou eggus estin, pros se poio to pascha meta ton matheton mou.
This verse is from the Gospel of Matthew (Matthew 26:18) and features Jesus instructing his disciples about preparing the Passover. The verse directs the disciples to go to a specific person and tell them that the 'Teacher' states that His time is near and that He will celebrate the Passover with his students at that person's place. Since this translation focuses on literal names, references to God or divine figures should be translated as such. In this verse, 'teacher' is used instead of any direct divine name, thus is translated as such.
[MAT.26.19] And the disciples did as Jesus arranged for them, and they prepared the passover. [§]
kai epoiesan hoi mathetai hos synetaxen autois ho Iesous kai hetoimasan to pascha
This verse describes the disciples doing as Jesus instructed them, specifically preparing the Passover meal. 'kai' means 'and'. 'epoisesan' means 'they made/did'. 'hoi mathetai' means 'the disciples'. 'hos' means 'as/how'. 'synetaxen' means 'he ordered/arranged'. 'autois' means 'to them'. 'ho Iesous' means 'the Jesus'. 'kai' means 'and'. 'hetoimasan' means 'they prepared'. 'to pascha' means 'the passover'.
[MAT.26.20] And when evening had come, he reclined with the twelve. [§]
Opsias de genomenes anekeihto meta ton dodeka.
This verse is from the Gospel of Mark, chapter 14, verse 33. It describes Jesus reclining with his twelve disciples. "Opsias" refers to evening or dusk. "genomenes" means having come or when it was. "anekeihto" means reclined or lay down. "meta" means with, and "ton dodeka" means the twelve.
[MAT.26.21] And while they were eating, Yahveh said, "Truly I say to you that one from among you will deliver me up." [§]
kai esthionton autōn eipen: amēn legō humin hoti heis ex humōn paradōsei me.
This verse is from the New Testament, specifically John 13:21. It describes a moment during the Last Supper when Yahveh declares that one of his disciples will betray him. The verse is originally in Koine Greek. 'kai' means 'and'. 'esthionton' means 'while they were eating'. 'autōn' means 'them'. 'eipen' means 'said'. 'amēn' means 'truly'. 'legō' means 'I say'. 'humin' means 'to you'. 'hoti' means 'that'. 'heis' means 'one'. 'ex' means 'from'. 'humōn' means 'you'. 'paradōsei' means 'will deliver up'. 'me' means 'me'.
[MAT.26.22] And being greatly grieved, they began each one to say to him, "Is it I, my Lord?" [§]
kai lupoumenoi sphodra earxanto legein auto heis hekastos: miti ego eimi, kurie?
This verse comes from the New Testament, specifically Matthew 26:22. It describes a moment during the Last Supper where the disciples are deeply troubled and begin to ask Jesus if it is one of them who will betray him. 'kai' is 'and', 'lupoumenoi' is 'being grieved', 'sphodra' is 'greatly', 'earxanto' is 'they began', 'legein' is 'to say', 'auto' is 'to him', 'heis hekastos' is 'each one', 'miti' is a question particle meaning 'lest', 'ego' is 'I', 'eimi' is 'am', and 'kurie' is 'Lord'.
[MAT.26.23] And the one who responded said, "The one who immersed their hand with me in the bowl, that one will hand me over." [§]
ho de apokritheis eipen: ho embapsas me meta emou ten cheira en to tryblio houtos me paradosei.
This verse comes from the Gospels. It describes a moment where someone is identifying a betrayer. The speaker states that the one who dipped their hand with him into the bowl will be the one to hand him over. The verse relies on a specific shared action to identify the betrayer.
[MAT.26.24] The Son of Man goes as it is written about him. Woe to that man through whom the Son of Man is betrayed. It would have been good for him if that man had not been born. [§]
ho men huios tou anthropou hypagei kathos gegraptai peri autou, ouai de to anthropo ekeino di’ hou ho huios tou anthropou paradidotai· kalon en autoi ei ouk egennethe ho anthropos ekeinos.
This verse discusses the Son of Man’s departure as written and expresses woe to the person who betrays him. It would have been better for that person if they had never been born. ‘Huios tou anthropou’ literally means ‘Son of Man’. The verse uses ‘ouai’ which is an interjection expressing pain or lament. ‘Paradidotai’ means ‘is handed over’ or ‘is betrayed’.
[MAT.26.25] Responding, Judas, the one handing him over, said: "Is it I, teacher?" He said to him: "You have said so." [§]
apokritheis de Ioudas ho paradidous auton eipen: miti ego eimi, Rabbi? legei auto: su eipas.
This verse is from the New Testament, specifically Matthew 26:25. It describes the moment Judas Iscariot identifies Jesus to be arrested. "Ioudas" is a transliteration of the name Judas. "Rabbi" is a title meaning 'teacher'. "ho paradidous auton" translates to 'the one handing him over'. "miti ego eimi" is a rhetorical question asking 'is it I?' or 'am I the one?'.
[MAT.26.26] While they were eating, Jesus took bread and, having blessed it, broke it and gave it to his disciples, saying, “Take, eat, this is my body.” [§]
Es-tee-on-ton de au-ton la-bon ho Ie-sous ar-ton kai eu-lo-gas ek-la-sen kai dous tois ma-the-tais ei-pen: la-bete pha-gete, tou-to es-tin to so-ma mou.
This verse describes Jesus taking bread, blessing it, breaking it, and giving it to his disciples, stating that it represents his body. The verse contains standard Koine Greek grammatical structures. The verb forms indicate ongoing action (eating) and completed actions (taking, blessing, breaking, giving, saying). The use of 'touto' (this) points to the bread as a symbol.
[MAT.26.27] And having taken a cup and given thanks, he gave it to them, saying: Drink from it, all of you. [§]
kai labon poterion kai eucharistesas edoken autois legon: pipete ex autou pantes
This verse is from the Gospel of Matthew, chapter 26, verse 27, and part of verse 28. It describes Jesus taking a cup, giving thanks, and offering it to his disciples, inviting them all to drink from it. It is important to note that this text originates from the Greek New Testament, not the original texts which would have been in Aramaic. As such, the names of God do not appear here.
[MAT.26.28] For this is the blood of the covenant concerning many, being poured out for forgiveness of sins. [§]
too-toh gar es-tee-n toh hai-mah moo tes dee-ah-the-kes toh per-ee pol-lon ek-hoo-no-men-on eis af-es-in ha-mar-tee-on
This verse is from the New Testament. "too-toh" means "this". "gar" means "for". "es-tee-n" is a form of "to be". "hai-mah" means "blood". "dee-ah-the-kes" means "covenant". "per-ee" means "about/concerning". "pol-lon" means "many". "ek-hoo-no-men-on" means "being poured out". "eis" means "to/for". "af-es-in" means "forgiveness". "ha-mar-tee-on" means "of sins".
[MAT.26.29] But I say to you, I will no longer drink of this product of the vine until that day when I drink it anew with you in the kingdom of God, my Father. [§]
lego de humin, ou mee pio apo arti ek toutou tou genematos tes ampelou heos tes hemeras ekeines hotan auto pino meth humon kainon en tee basileia tou patros mou.
This verse comes from the Gospel of Matthew (26:29) and is spoken by Yeshua during the Last Supper. It literally states that He will no longer drink of the product of the vine until the day He drinks it anew with His followers in the kingdom of His Father. The 'product of the vine' refers to wine. The 'Father' is understood as God.
[MAT.26.30] And having praised, they went out into the mountain of olives. [§]
Kai hymnasantes exelthen eis to oros ton elaion
This verse is from the New Testament, specifically Luke 24:53. It describes the disciples praising God and then leaving to go to the Mount of Olives. 'Kai' means 'and'. 'Hymnasantes' is the perfect participle of 'hymneo', meaning 'to praise'. 'Exelthen' is the aorist active indicative third person plural of 'exerchomai', meaning 'to go out'. 'Eis' means 'into'. 'To oros' means 'the mountain'. 'Ton elaion' means 'of olives'.
[MAT.26.31] Then Jesus said to them: All of you will be caused to stumble because of me this night, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ [§]
To-te le-gei au-tois ho Ie-sous: pan-tes hu-meis scan-da-li-sthe-se-the en e-moi en tei nuk-ti tau-tei, ge-gra-ptai gar: pa-taxo ton poi-me-na, kai dia-sko-pi-sthe-san-tai ta pro-ba-ta tes poi-mnes.
This verse is from the New Testament, specifically Matthew 26:31. It records Jesus speaking to his disciples, predicting their abandonment of him. He quotes from the prophet Zechariah (13:7) to foreshadow his suffering and the disciples’ scattering. The verse is in Koine Greek.
[MAT.26.32] And after being raised, I will lead you into the Galilee. [§]
met-ah deh toh eh-ger-thee-nai meh pro-ax-o hu-mas eis teen Gal-ee-lai-an.
This verse is from the Gospel of Mark, and refers to a promise made by the resurrected Yeshua (Jesus) to his followers. The verse states that after being raised from the dead, he will go before them into Galilee. 'Meta' means 'after'. 'De' is a connecting particle, often translated as 'and'. 'To' is the neuter definite article. 'Egerthēnai' is the infinitive of the verb 'to raise', meaning 'to be raised'. 'Proaxō' means 'I will lead', or 'I will go before'. 'Humas' is 'you' (plural). 'Eis' means 'into'. 'Teen' is the definite article 'the' used before a feminine noun. 'Galilaian' is 'Galilee'.
[MAT.26.33] Having answered, Peter said to him, “If all are caused to stumble in you, I will never be caused to stumble.” [§]
apokritheis de ho Petros eipen auto: ei pantes skandalisthesontai en soi, ego oudepote skandalisthesomai.
This verse is from the Gospel of Matthew, chapter 16, verse 22. It is Peter’s response to Jesus’ prediction of his upcoming suffering and death. The verse describes Peter rebuking Jesus, telling him that this fate will not befall him. ‘Apokritheis’ means ‘having answered’. ‘De’ is a connective particle meaning ‘and’ or ‘but’. ‘Petros’ is Peter’s name. ‘Eipen’ means ‘said’. ‘Auto’ is ‘to him’. ‘Ei’ means ‘if’. ‘Pantes’ means ‘all’. ‘Skandalisthesontai’ means ‘will be caused to stumble’. ‘En soi’ means ‘in you’. ‘Ego’ means ‘I’. ‘Oudepote’ means ‘never’. ‘Skandalisthesomai’ means ‘will be caused to stumble'.
[MAT.26.34] Jesus said to him, "Truly I say to you that in this night before a rooster crows three times, you will disown me." [§]
ephay auto toy Iesous: amen lego soi hoti en tautay tay nukti prin alektora phoneesai tris aparnesay me.
This verse is from the Gospel of John, chapter 13, verse 38. It records a statement made by Jesus to the Apostle Peter, predicting Peter's denial of him before the rooster crows three times. The original language is Koine Greek. We are tasked with translating the names of God literally, but there are none present in this verse. We will focus on a direct, literal translation of the text into proper English.
[MAT.26.35] Peter said to him, "Even if it is necessary for me to die with you, I will not disown you." Similarly, all the disciples said this. [§]
legei autoi ho Petros: kan deei me sun soi apothanein, ou mi se aparnēsomai. homoios kai pantes hoi mathētai eipan.
This verse is from the Gospel of Matthew 26:35. It records Peter’s bold declaration to Jesus that he is willing to die with him, and the agreement of all the disciples. The original language is Koine Greek. The verse translates to “Peter said to him, ‘Even if I must die with you, I will not deny you.’ And all the disciples said the same.”
[MAT.26.36] Then Jesus comes with them into a place called Gethsemane and says to the disciples: Sit here until having gone there I pray. [§]
Tote erchetai met' autōn ho Iēsous eis chōrion legomenon Gethsēmanī kai legei tois mathētais: kathisate autou heōs [hou] apelthōn ekei proseuxomai.
This verse describes Jesus arriving with his disciples at a place called Gethsemane and telling them to sit while he goes away to pray. 'Tote' means 'then'. 'erchetai' means 'comes'. 'met'' means 'with'. 'autōn' means 'them'. 'ho Iēsous' is 'the Jesus'. 'eis' means 'into'. 'chōrion' means 'place'. 'legomenon' means 'called'. 'Gethsēmanī' is the name of the place. 'kai' means 'and'. 'legei' means 'says'. 'tois mathētais' means 'to the disciples'. 'kathisate' means 'sit'. 'autou' means 'here'. 'heōs' means 'until'. 'hou' is a variant of 'heōs'. 'apelthōn' means 'having gone away'. 'ekei' means 'there'. 'proseuxomai' means 'I will pray'.
[MAT.26.37] And having taken Peter and the two sons of Zebedee, he began to be sorrowful and greatly distressed. [§]
kai paralabon ton Petron kai tous duo huious Zebedaiou erxato lupeisthai kai ademonein.
This verse describes a moment where someone, presumably Jesus, takes Peter and the two sons of Zebedee aside and begins to feel sorrow and distress. The Greek words don't contain any divine names requiring translation. This is a straightforward narrative statement.
[MAT.26.38] Then he says to them: "My soul is exceedingly sorrowful, even to death. Remain here and keep watch with me." [§]
tot-eh leg-ei au-toys per-ee-loo-pos es-teen hay psoo-khee moo eh-os tha-na-too, mein-ate hoh-deh kai greh-goree-te met’ em-oo.
This verse comes from the story of Jesus in the Garden of Gethsemane before his crucifixion. He is speaking to his disciples. The speaker expresses deep sorrow, to the point of death, and requests his disciples to remain awake and keep watch with him. The verse utilizes 'autos' meaning 'self' or 'they themselves', indicating a direct address to the disciples present. 'Perilypos' denotes overwhelming sorrow, essentially being 'enveloped in sorrow'.
[MAT.26.39] And having gone a little further, he fell upon his face, praying and saying: "My Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you." [§]
Kai proelthon mikron epesen epi prosopon autou proseuchomenos kai legon: pater mou, ei dynaton estin, parelthato ap’ emou to potirion touto; plen ouch hos ego thelo all’ hos sy.
This verse is from the New Testament, specifically Matthew 26:39. It depicts Jesus praying in the Garden of Gethsemane before his arrest. He falls to the ground, prostrates himself before God, and asks if it is possible for him to be spared the suffering of the cup (referring to his impending crucifixion). However, he quickly adds that his will should be subject to God’s will. The names of God are not directly present in this verse, but the context implies a prayer *to* God.
[MAT.26.40] And he comes to the disciples and finds them sleeping, and he says to Peter: “Were you not able to stay awake with me for even one hour?” [§]
kai erchetai pros tous mathetas kai heuriskei autous katheudontas, kai legei toi Petro: houtos ouk ischysate mian horan gregoreesai met' emou?
This verse is from the New Testament, specifically Matthew 26:40. It describes Jesus coming to his disciples and finding them sleeping while he prayed. He then questions Peter about their inability to stay awake for even one hour to keep him company.
[MAT.26.41] Be watchful and pray, so that you do not enter into temptation. The spirit is willing, but the flesh is weak. [§]
gre-go-re-te kai pro-seu-che-sthe, hi-na me ei-sel-the-te eis pei-ra-smon. to men pneu-ma pro-thu-mon he de sarx asthe-nes.
This verse is from the Greek text of the New Testament. "γρηγορεῖτε" means "be watchful". "προσεύχεσθε" means "pray". "μὴ εἰσέλθητε" means "not enter". "πειρασμόν" means "temptation". "πνεῦμα" means "spirit". "πρόθυμον" means "willing". "σὰρξ" means "flesh". "ἀσθενής" means "weak". The verse is essentially talking about staying vigilant in prayer so as to avoid temptation, acknowledging the spirit's willingness but the flesh's weakness.
[MAT.26.42] Again a second time, having departed, he prayed, saying: my Father, if it is not possible for this to pass unless I drink it, let your will be done. [§]
palin ek deuterou apelthon proseuxato legon: pater mou, ei ou dunatai touto parelthein ean me auto pio, genethēto to thelēma sou.
This verse is from the Gospel of Matthew, chapter 26, verse 39. It records Jesus’ prayer in the Garden of Gethsemane. ‘Palin ek deuterou’ means ‘again a second time’. ‘Apeleton proseuxato legon’ means ‘having departed he prayed saying’. ‘Pater mou’ means ‘my father’. ‘Ei ou dunatai’ means ‘if not possible’. ‘Touto parelthein’ means ‘this to pass’. ‘Ean me auto pio’ means ‘if not I drink it’. ‘Genethēto to thelēma sou’ means ‘may be done your will’. The verse details Jesus’ struggle with the prospect of suffering and his ultimate submission to the will of God.
[MAT.26.43] And having come again, He found them sleeping, for the eyes of them were weighed down. [§]
kai elthon palin heuren autous katheudontas, esan gar autōn hoi ophthalmoi bebaremenoi
This verse describes Jesus returning to find his disciples sleeping. The reason given is that their eyes were heavy with sleep. Each word is translated directly, focusing on literal meaning rather than traditional theological interpretations. 'Kai' is 'and', 'elthon' is 'having come', 'palin' is 'again', 'heuren' is 'he found', 'autous' is 'them', 'katheudontas' is 'sleeping', 'esan' is 'they were', 'gar' is 'for', 'autōn' is 'of them', 'hoi ophthalmoi' is 'the eyes', 'bebaremenoi' is 'weighed down'.
[MAT.26.44] And having left them again, he departed and prayed for a third time, saying the same word again. [§]
kai apheis autous palin apelthon proseuxato ek tritou ton auton logon eipon palin
This verse is from the New Testament, specifically Matthew 26:44. It describes Jesus praying in the Garden of Gethsemane. It states that he left his disciples again, went away and prayed a third time, saying the same words again.
[MAT.26.45] Then he came to the disciples and said to them: “Sleep now, the rest of the time, and rest. Behold, the hour is near, and the son of the human being will be delivered into the hands of sinners.” [§]
tote erchetai pros tous mathetas kai legei autois: katheudete to loipon kai anapauesthe: idou eggiken he hora kai ho huios tou anthropou paradidotai eis cheiras hamartolon.
This verse comes from the New Testament, specifically Matthew 26:45. It describes Jesus speaking to his disciples in the Garden of Gethsemane before his arrest. The verse literally says, “Then he comes to the disciples and says to them: sleep now the remaining and rest: behold, the hour has come and the son of the human being is delivered into the hands of sinners.” It's important to note that 'huios tou anthropou' is a common way Jesus referred to himself. We will translate this phrase literally, as ‘son of the human being.’
[MAT.26.46] Wake up, let us go. See, the one betraying me is near. [§]
eg-eer-es-theh ag-o-men id-oo egg-eek-en ho par-a-dee-doos me
This verse appears to be a direct quote attributed to Jesus in the New Testament. The original is in Greek. "eg-eer-es-theh" is a command to "wake up". "ag-o-men" is a command to "let us go". "id-oo" means "behold" or "see". "egg-eek-en" means "has drawn near" or "is near". "ho paradidous me" translates to "the one betraying me". It is a statement indicating that the time of his betrayal and arrest is close.
[MAT.26.47] And while he was still speaking, behold, Judas, one of the twelve, came, and with him a large crowd with swords and clubs from the chief priests and elders of the people. [§]
Kai eti autou lalountos idou Ioudas heis ton dodeka elthen kai meta autou okhlos polus meta makheiron kai xylon apo ton archiereon kai presbyteron tou laou.
This verse describes Judas Iscariot arriving with a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. The verse uses 'kai' (and), 'eti' (still/yet), 'idou' (behold), 'meta' (with), 'apo' (from), and details of the arrival of Judas and a group intending to arrest Jesus.
[MAT.26.48] And the one handing him over gave them a sign, saying: "Whomever I show affection to, that one is he; hold onto him." [§]
ho de paradidous auton edoken autois semeion legon, hon an philesso autós estin, kratésate auton.
This verse describes the act of handing someone over and giving a sign to identify them. The sign is a demonstration of affection. The instruction is to hold onto, or seize, the one who receives the affection. The verse utilizes third person pronouns and verb conjugations consistent with ancient Koine Greek. The pronouns 'auton' refers to 'him' and 'autois' refers to 'them'. The verb 'paradidous' means to hand over, and 'edoken' means to give.
[MAT.26.49] And immediately approaching to Yeshua, she said, "Greetings, my teacher," and kissed him. [§]
kai eutheos proselthon toi Iesou eipen: haire, rabbi, kai katephilesen auton.
This verse is from the New Testament, specifically Luke 7:38. It describes a woman approaching Jesus and kissing him. The original text is Koine Greek, but we are to provide a translation based on a literal understanding of the names involved, as if we were translating from a hypothetical original source text. 'Iesous' is the Greek form of 'Yeshua', which corresponds to the Hebrew 'Joshua' and means 'Yahveh is salvation'. 'Rabbi' is a title meaning 'my teacher'.
[MAT.26.50] But Jesus said to him, "Friend, do what you have come to do." Then, coming forward, they laid their hands on Jesus and seized him. [§]
ho de Iesous eipen auto: hetairo, eph’ ho parei. tote proselthontes epébalon tas cheiras epi ton Iesoun kai ekratésan auton.
This verse is from the Gospels, recounting the arrest of Jesus. It describes Jesus addressing Judas, and then the arrival of the arresting party who lay hands on and seize him. The original text is in Koine Greek, but the request is for a translation based on literal interpretations of the names of God as they would be understood from their original Semitic roots, which does not apply to this verse. Since this verse does not contain any names of God, the translation will be a standard English rendering.
[MAT.26.51] And behold, one of those with Jesus, extending the hand, severed the sword of him, and striking the servant of the high priest, removed from him the ear. [§]
Kai idou heis ton meta Iesou ekteinas ten cheira apespasen ten machairan autou kai pataxas ton doulon tou archiereos apheilen autou to otion.
This verse describes an event where one of the followers of Jesus draws a sword and cuts off the ear of a servant of the high priest. The verse is written in ancient Greek.
[MAT.26.52] Then Jesus said to him, "Return your sword to its place, for all those who take up a sword will perish by the sword." [§]
toh-teh leh-gei af-toh-ee ho Yeh-soos: ah-pos-trep-son teen mah-hai-ran soo eis ton to-pon af-tees: pan-tes gar hoi la-von-tes mah-hai-ran en mah-hai-reh ah-po-loo-n-tai.
This verse is from the Gospel of Matthew, chapter 26, verse 52. Jesus is speaking to one of his disciples who has drawn a sword to defend him during his arrest. 'Apostrepson' is an imperative, meaning 'turn back' or 'sheathe.' 'Machaira' refers to a short sword or knife. 'Topos' means place, in this case referring to the scabbard. The verse warns that those who live by the sword will die by the sword.
[MAT.26.53] Or do you think that I am unable to appeal to my Father, and He will immediately station more than twelve legions of messengers for me? [§]
ee dok-ees ho-tee oo doo-na-mai pa-ra-ka-les-ai ton pa-te-ra moo, kai pa-ra-sta-sei moi ar-tee plee-o doh-de-ka le-gee-o-nas an-ge-lon?
This verse asks if it seems impossible to appeal to the father and have him presently station more than twelve legions of messengers. The names for 'father' and 'messengers' are being treated as proper nouns, and translated literally. 'Legion' is a military unit and will be kept as is.
[MAT.26.54] How then must the writings be fulfilled, seeing that it is necessary for this to come to pass? [§]
pos oun plerothethoisin hai graphai hoti houtos dei genesthai
This verse asks how the scriptures can be fulfilled if it is necessary for things to happen in a specific way. It expresses a concern about divine necessity and how it aligns with prophetic writings. The verse originates from the Gospel of Luke.
[MAT.26.55] In that hour, Jesus said to the crowds: "As to a robber, did you come out with swords and clubs to seize me? Every day I sat in the temple teaching, and you did not arrest me." [§]
En ekeinei te hora eipen ho Iesous tois ochlois: hos epi lestin exeltate meta machairon kai xylon syllabei me? kath' hemeran en to hiero ekathezomen didaskon kai ouk ekratisate me.
This verse from Luke 22:52 describes a conversation between Jesus and the crowds who came to arrest him. Jesus asks them why they have come with swords and clubs as if he were a robber. He points out that he has been teaching in the temple every day, and they could have arrested him there if they wanted to.
[MAT.26.56] This whole thing has happened so that the writings of the prophets might be fulfilled. Then all the disciples, having left him, fled. [§]
too deh holon gegonen hina plerothosin hai graphai ton prophetton. Tote hoi mathetai pantes aphentes auton efugon.
This verse comes from the Gospel of Matthew. The first part states that everything happened so that the writings of the prophets would be fulfilled. The second part describes all the disciples leaving him and fleeing. The original text is in Koine Greek. "τοῦτο" means "this". "δέ" means "and". "ὅλον" means "whole". "γέγονεν" means "has happened". "ἵνα" means "so that". "πληρωθῶσιν" means "may be fulfilled". "αἱ γραφαὶ" means "the writings". "τῶν προφητῶν" means "of the prophets". "Τότε" means "then". "οἱ μαθηταὶ" means "the disciples". "πάντες" means "all". "ἀφέντες" means "having left". "αὐτόν" means "him". "ἔφυγον" means "they fled".
[MAT.26.57] And those who held Jesus took him to Caiaphas the high priest, where the scribes and the elders were assembled. [§]
Hoi de kratesantes ton Iesoun apegaon pros Kaiaphan ton archierea, hopou hoi grammateis kai hoi presbuteroi synechthesan.
This verse describes those who arrested Jesus taking him to the high priest Caiaphas, where the scribes and elders had gathered.
[MAT.26.58] And Peter followed him from a distance, up to the courtyard of the chief priest, and having entered inside, he sat with the servants, to see the outcome. [§]
ho de Petros akolouthei auto apo makrothen heos tes aules tou archiereos kai eiselthen eso ekathito meta ton hypereton idein to telos.
This verse describes Peter following Jesus from a distance to the courtyard of the high priest, and then entering and sitting with the servants to see how things would end. It comes from the Gospel of Luke, chapter 22, verse 54.
[MAT.26.59] Now the chief priests and the whole council were seeking false witness against Jesus, so that they might put him to death. [§]
hoi de archiereis kai to synedrion holon ezeteon pseudomarturia kata tou Iesou hopos auton thanatososin
This verse describes the chief priests and the whole council seeking false testimony against Jesus, so that they might put him to death. The verse uses terms relating to religious and political authority, and details their intent to find evidence for execution.
[MAT.26.60] And not having found many approaching false witnesses, later two approached. [§]
kai ouch heuron pollon proseleton pseudomarturon. husteron de proseleton duo
This verse is from the New Testament, specifically Matthew 26:60 in some versions. It details the struggle to find witnesses against Jesus during his trial. 'kai' means 'and'. 'ouch' means 'not'. 'heuron' is a form of 'to find'. 'pollon' means 'many'. 'proselthon' means 'having come forward' or 'approaching'. 'pseudomarturon' means 'false witnesses'. 'husteron' means 'later'. 'de' means 'and'. 'proselthon duo' means 'two having come forward'. Given the context, and aiming for a literal yet readable translation, this verse focuses on the difficulty in finding reliable witnesses.
[MAT.26.61] They said, "This one stated, 'I am able to dismantle the temple of God and rebuild it in three days.' [§]
eipan: houtos efe: dunamai katalusai ton naon tou theou kai dia trion hemeron oikodomesai
This verse reports someone saying they have the ability to dismantle the temple of God and rebuild it within three days. The words are straightforward in terms of their meaning, focusing on capability and a timeframe. ‘Theos’ refers to God.
[MAT.26.62] And standing up, the high priest said to him, "Do you not answer anything to what these people are testifying against you?" [§]
kai anastas ho archiereus eipen auto: ouden apokrinei ti houtoi sou katamarturousin?
This verse is from the New Testament, specifically Matthew 26:63. It records the high priest questioning Jesus after he was struck. The verse asks Jesus why he does not answer the accusations being made against him. The original text is in Koine Greek. We are translating the names of God literally. Because this verse does not contain any names of God, the translation is straightforward.
[MAT.26.63] And Jesus was silent. And the high priest said to him: “I adjure you by the living God to tell us if you are the Christ, the son of God.” [§]
ho de Iesous esiōpa. kai ho archiereus eipen autō: exorkizō se kata tou theou tou zōntos hina hēmin eipeis ei su ei ho Christos ho huios tou theou.
This verse describes the silence of Jesus during questioning by the high priest. The high priest adjures Jesus by the living God to tell them if he is the Christ, the son of God.
[MAT.26.64] Jesus said to him, "You have spoken." But I say to you, from now on you will see the son of man sitting at the right hand of power and coming on the clouds of heaven. [§]
legei autoi ho Iesous: su eipas. plen lego humin: ap' arti opesethe ton huion tou anthropos kathemenon ek dexion tes dunameos kai erchomenon epi ton nephelon tou ouranou.
This verse is from the Gospel of Matthew, chapter 26, verse 64. Jesus is responding to the High Priest’s question of whether he is the Messiah. He acknowledges the High Priest's statement, but then clarifies that from now on, they will see the son of man sitting at the right hand of power and coming on the clouds of heaven. It's a prophetic statement about His future glory and return. Note that the original text is in Koine Greek, not the original Biblical languages.
[MAT.26.65] Then the chief priest tore his garments, saying, “He has blasphemed. What further need have we of witnesses? Behold, now you have heard the blasphemy.” [§]
toh-teh ho ar-kee-eh-reus dee-er-reek-sen ta hee-mah-tee-a au-too leh-gon-tahn eb-las-fee-meh-sen tee et-ee khreh-yah eh-kho-men mar-too-ron? ee-deh noo eh-koo-sah-teh ten blas-fee-mee-ahn.
This verse is from the New Testament, specifically Matthew 26:65-66. The chief priest tears his garments, proclaiming that Jesus has blasphemed, and asking why they still need witnesses, as they have now all heard the blasphemy. The name of God does not appear in this verse, so there are no names to translate.
[MAT.26.66] What do you think? And those who responded said, "He is guilty of death." [§]
tee humeen dok-ee; hoi deh ap-ok-ree-then-tes ei-pan; en-ok-hos tha-na-too es-teen.
This verse comes from the Gospel of Mark, chapter 15, verse 10. It records the response of the crowd to Pilate’s question about whether Jesus should be crucified. The verse is originally written in Koine Greek. 'τί ὑμῖν δοκεῖ;' means 'What seems to you?' or 'What do you think?'. 'οἱ δὲ ἀποκριθέντες εἶπαν' means 'but those who responded said'. 'ἔνοχος θανάτου ἐστίν' means 'guilty of death is'.
[MAT.26.67] Then they spat in his face and struck him, and the others reviled him. [§]
toh-teh en-ep-too-san eis toh pro-so-pon au-too kai eh-ko-laf-san au-ton, hoi deh eh-ra-pis-an
This verse describes someone spitting in another’s face, striking them, and then reviling them. The original text uses words indicating direct action upon a person. It is important to translate these actions directly and preserve the tense as it appears in the original.
[MAT.26.68] They said, "Prophesy to us, Christ, who is the one who struck you?" [§]
legontes: propheteuson hemin, Christe, tis estin ho paisas se?
This verse is from the New Testament, specifically John 4:25. It represents a request made to Jesus by a Samaritan woman. The original language is Koine Greek. 'Legontes' means 'saying'. 'Propheteuson' is the imperative form of 'propheteuo' meaning 'to prophesy'. 'Hemin' means 'to us'. 'Christe' is the vocative form of 'Christos', meaning 'Christ'. 'Tis estin' means 'who is'. 'Ho paisas se' means 'the one who struck you'. This refers to Jacob, the father of Israel.
[MAT.26.69] And Peter was sitting outside in the courtyard. And a young female servant came to him, saying: "And were you also with Jesus the Galilean?" [§]
Ho de Petros ekatheto exo en tee aulee. Kai proseelthen auto meeia paidiske legousa: kai su esta meta Iesou tou Galilaiou.
This verse describes Peter sitting outside in the courtyard when a young female servant approaches him and questions his association with Jesus of Galilee.
[MAT.26.70] And he denied it before everyone, saying, "I do not know what it is that you speak of." [§]
ho de ernesato emprosthen panton legon: ouk oida ti legeis.
This verse is from the New Testament, specifically from the Gospel of Mark. It describes a denial by a person, likely Peter, in front of others. The verse literally translates to 'And he denied before all, saying, 'I do not know what you are saying.' The original text is Koine Greek.
[MAT.26.71] And having gone out to the gate, he saw another, and says to those there: "This one was with Jesus the Nazarene." [§]
Exelthonta de eis ton pylona eiden autön alle kai legei tois ekei: houtos ēn meta Iēsou tou Nazoraiou.
This verse describes someone going out to a gate and seeing another person there. The speaker then identifies this other person as having been with Jesus the Nazarene. This is a direct transliteration from the original Greek text.
[MAT.26.72] And again, he denied with an oath that he does not know the man. [§]
kai palin ernesato meta horkou hoti ouk oida ton anthropon
This verse is from the New Testament, specifically Matthew 26:72 in the original Greek. It describes Peter denying Jesus three times. ‘kai’ means ‘and’. ‘palin’ means ‘again’. ‘ernesato’ means ‘he denied’. ‘meta horkou’ means ‘with an oath’. ‘hoti’ means ‘that’. ‘ouk oida’ means ‘I do not know’. ‘ton anthropon’ means ‘the man’.
[MAT.26.73] And after a short time, those standing nearby said to Peter: "Truly, you too are from among them, for your manner of speaking makes you apparent." [§]
Meta mikron de proselthontes hoi hestotes eipon to Petro: alēthōs kai su ex autōn ei, kai gar hē lalia sou dēlon se poiei.
This verse comes from the New Testament, specifically Matthew 26:73. It describes the scene where Peter is identified as one of Jesus' followers based on his speech. The verse translates to: "And after a little while those standing by said to Peter: "Truly, you also are one of them, for your speech makes you evident."
[MAT.26.74] Then he began to curse and to swear that he did not know the man. And immediately a rooster crowed. [§]
toh-teh arex-ah-toh kah-tah-theh-mah-tee-zeen kah-ee om-nu-een hot-ee ook oy-dah ton an-throp-on kah-ee eu-thehs ah-lek-tohr eh-fo-nee-sen
This verse recounts the story of Peter denying Jesus. 'τότε' (toh-teh) means 'then'. 'ἤρξατο' (arex-ah-toh) means 'he began'. 'καταθεματίζειν' (kah-tah-theh-mah-tee-zeen) means 'to curse, to denounce'. 'καὶ' (kah-ee) means 'and'. 'ὀμνύειν' (om-nu-een) means 'to swear'. 'ὅτι' (hot-ee) means 'that'. 'οὐκ οἶδα' (ook oy-dah) means 'I do not know'. 'τὸν ἄνθρωπον' (ton an-throp-on) means 'the man'. 'καὶ' (kah-ee) means 'and'. 'εὐθέως' (eu-thehs) means 'immediately'. 'ἀλέκτωρ' (ah-lek-tohr) means 'a rooster'. 'ἐφώνησεν' (eh-fo-nee-sen) means 'he crowed'.
[MAT.26.75] And Peter remembered the word of Jesus having said that before a rooster calls out three times, he would disown me. And having gone outside, he wept bitterly. [§]
kai emnesthio ho Petros tou rhemato Iesou eirekotos hoti prin alektora phoneesai tris aparnesei me, kai exelthon exo eklausen pikros.
This verse describes Peter remembering Jesus’ prediction that he would deny Jesus three times before a rooster crows. Peter then goes outside and weeps bitterly. The names used here are Jesus and Peter, but do not require translation as they are names of people, not divine titles. The verse originates from the New Testament, so utilizes names and phrasing familiar from the Greek translation.
MAT.27
[MAT.27.1] And when morning arrived, all the chief priests and the elders of the people held a council against Jesus, so that they might put him to death. [§]
Pro-ee-as deh gen-om-en-es sum-boo-lee-on e-lab-on pan-tes hoi ar-hee-er-eis kai hoi pres-but-er-oi tou la-ou ka-ta tou I-ay-soos hoste tha-na-to-sai au-ton.
This verse describes a gathering of the chief priests and elders of the people to deliberate about Jesus, with the intent to put him to death. The word "Πρωΐας" means "early in the morning", "συμβούλιον" means "council" or "deliberation", "ἔλαβον" means "they took" or "they held", "πρεσβύτεροι" means "elders", and "θανατῶσαι" means "to put to death". The name "Ἰησοῦς" is Iaysoos, a transliteration of Jesus.
[MAT.27.2] And having bound him, they led him away and delivered him to Pilate, the governor. [§]
kai desantes auton apegagon kai paredokan Pilato toi hegemon
This verse describes the arrest and handover of a person (understood to be Jesus in the broader context) to Pilate, the governor. 'kai' means 'and', 'desantes' means 'having bound', 'auton' means 'him', 'apegagon' means 'they led away', 'paredokan' means 'they delivered', 'Pilato' is 'Pilate', 'toi hegemon' means 'to the governor'.
[MAT.27.3] Then, seeing that Jesus had been condemned, Judas, the one handing him over, regretting it, turned the thirty silver coins over to the chief priests and the elders. [§]
tote idon ioudas ho paradidous auton hoti katekriθη, metamelθeis estrefsen ta triakonta arguria tois archiereusi kai presbuterois
This verse describes Judas Iscariot, having seen that Jesus had been condemned, regretting his actions and returning the thirty pieces of silver to the chief priests and elders. The original text is in Koine Greek. The names are transliterated as they appear in the source text.
[MAT.27.4] Saying: "They sinned by delivering the blood of an innocent one." But they said, "What concern is this to us? You will see." [§]
legon: hamarton paradous haima athoon. hoi de eipan: ti pros hemas? su opsei.
This verse comes from the New Testament, specifically Matthew 27:4. It represents the words spoken during the condemnation of Jesus. The verse can be broken down as follows: 'legon' is 'saying'; 'hamarton' is 'sinned'; 'paradous' is 'delivered'; 'haima' is 'blood'; 'athoon' is 'of an innocent one'; 'hoi de' is 'but they'; 'eipan' is 'said'; 'ti pros hemas' is 'what concerning us'; and 'su opsei' is 'you will see'. The context describes the crowd’s reaction and a prophecy concerning the consequences of Jesus’ condemnation.
[MAT.27.5] And having thrown the silver coins into the temple, he departed, and having gone, he hanged himself. [§]
kai ripsas ta arguria eis ton naon anechoresen, kai apelthon apegxato.
This verse describes a person throwing silver coins into the temple and then departing to hang himself. 'kai' means 'and'. 'ripsas' is a form of 'ripto', meaning 'to throw'. 'ta arguria' means 'the silver coins'. 'eis ton naon' means 'into the temple'. 'anechoresen' means 'he departed'. 'kai' again means 'and'. 'apelthon' means 'having gone'. 'apegxato' means 'he hanged himself'.
[MAT.27.6] And the chief priests, having received the silver, said, "It is not permissible to put it into the treasury, because it is the price of blood." [§]
hoi de archiereis labontes ta argyria eipan: ouk exestin balein auta eis ton korbanan, epei time haimatos estin.
This verse describes the chief priests receiving silver and declaring it unlawful to put it into the temple treasury, as it is the price of blood. The original text is in Koine Greek. The relevant terms are: archiereis (chief priests), argyria (silver), korbanan (the treasury, specifically a box for donations), and haimatos (of blood).
[MAT.27.7] And having taken counsel, they purchased from those present the field of the potter for the burial of the foreigners. [§]
soom-boo'-lee-on deh la-bon-tes ee-ha-go-ra-san ex au-ton ton a-gro ton ke-ra-me-os eis ta-phen tois xe-nois.
This verse describes a council being taken and a field being purchased from funds belonging to them. The field is specifically for the burial of foreigners. The words are of Greek origin, referring to a specific historical event as related in the New Testament. The original wording refers to a council taking action and buying a field for burying strangers.
[MAT.27.8] Therefore, that field was called 'Field of Blood' until today. [§]
dio ekleethe ho agros ekeinos agros haimatos heos tes simeron
This verse is from the Septuagint, a Greek translation of the Hebrew Bible. It refers to a field being named 'Field of Blood' because of the events that transpired there. 'dio' means 'therefore', 'ekleethe' means 'was called', 'ho agros' means 'the field', 'ekeinos' means 'that', 'agros' means 'field', 'haimatos' means 'of blood', and 'heos tes simeron' means 'until today'.
[MAT.27.9] Then was fulfilled that which was spoken by Jeremiah the prophet, saying, “And they took the thirty silver coins, the price of the one who was valued, whom they valued from the sons of Israel.” [§]
tote eplērōthē to rhēthen dia Ieremiu tou prophētou legontos, kai elabon ta triakonta arguria, tēn timen tou tetimēmenou hon etimēsanto apo huiōn Israēl.
This verse recounts the fulfillment of a prophecy spoken by Jeremiah concerning the thirty pieces of silver received for the one who was valued. It details how this sum represented the price paid by the sons of Israel for the one they honored.
[MAT.27.10] And they gave them into the field of the potter, as my Lord commanded to me. [§]
kai edokan auta eis ton agron tou keramewos, hatha sunetaxen moi kurios.
This verse comes from the Septuagint, the Greek translation of the Hebrew Bible. 'kai' means 'and'. 'edokan' means 'they gave'. 'auta' means 'them'. 'eis' means 'into'. 'ton agron' means 'the field'. 'tou keramewos' means 'of the potter'. 'hatha' means 'as'. 'sunetaxen' means 'he commanded'. 'moi' means 'to me'. 'kurios' means 'my Lord'. This verse describes a giving of something into the field of the potter, as commanded by my Lord.
[MAT.27.11] And Jesus stood before the governor, and the governor questioned him, saying, "Are you the king of the Jews?" And Jesus said, "You say so." [§]
Ho de Ieesous estaethe emprosthen tou hegemonos, kai epērotēsen auton ho hegēmōn legōn: su ei ho basileus tōn Ioudaion? Ho de Ieesous ephē: su leiges.
This verse describes Pilate questioning Jesus. "Ho de Ieesous" means "And Jesus". "estaethe emprosthen tou hegemonos" means "stood before the governor". "kai epērotēsen auton ho hegēmōn legōn" means "and the governor questioned him, saying". "su ei ho basileus tōn Ioudaion?" means "Are you the king of the Jews?". "ho de Ieesous ephē" means "And Jesus said". "su leiges" means "You say". This verse is found in Matthew 27:11, Mark 15:2, Luke 23:3, and John 18:33.
[MAT.27.12] And while he was being accused by the chief priests and elders, he responded with nothing. [§]
kai en to katēgoreisthai auton hypo tōn archiereōn kai presbyterōn ouden apekrinato
This verse describes a situation where someone is being accused by chief priests and elders, and that person does not respond to the accusations. The original language is Koine Greek. 'kai' means 'and'. 'en' means 'in'. 'to katēgoreisthai' is a verbal noun meaning 'the being accused'. 'auton' means 'him'. 'hypo' means 'by'. 'tōn archiereōn' means 'the chief priests'. 'kai' means 'and'. 'presbyterōn' means 'elders'. 'ouden' means 'nothing'. 'apekrinato' means 'responded'.
[MAT.27.13] Then Pilate says to him, "Do you not hear how many things they testify against you?" [§]
toh-teh leh-gei ah-too-toh ho Pee-lah-tos: ook ah-koo-eis pos-ah soo kah-tah-mar-too-roosin?
This verse is from the Gospel of John, chapter 19, verse 9. Pilate is speaking to Jesus. Pilate asks if Jesus hears the many accusations being made against him. This is a direct quote of Pilate's speech.
[MAT.27.14] And he did not answer to him, not even one word, so that the leader greatly wondered. [§]
kai ouk aperkrīthē autōi pros oude hen rhēma, hōste thaumazein ton hēgemon lian.
This verse describes a situation where someone does not receive any response after speaking. "kai" means 'and'. "ouk aperkrīthē" signifies 'did not answer'. "autōi" is 'to him'. "pros" means 'to' or 'toward'. "oude hen rhēma" means 'not even one word'. "hōste" means 'so that' or 'to the point that'. "thaumazein" means 'to wonder' or 'to marvel'. "ton hēgemon" means 'the leader'. "lian" means 'very much'. The whole phrase describes the leader being very much astonished because there was no response.
[MAT.27.15] And according to the festival, the governor used to release one prisoner to the crowd, whom they wanted. [§]
Kata de heorten eiothei ho hegemon apoluei einan to okhlo desmion hon ethelon.
This verse describes a custom of the governor releasing a prisoner during the festival. "Kata" means according to. "De" is a conjunction meaning 'and' or 'but'. "Heorten" refers to the festival. "Eiothei" means he used to or was accustomed to. "Ho hegemon" is the governor. "Apoluei" means he releases. "Einan" is one. "To okhlo" means to the crowd. "Desmion" means prisoner. "Hon" is a relative pronoun meaning whom. "Ethelon" means they wanted.
[MAT.27.16] And at that time, they had a prisoner who was notably called Jesus Barabbas. [§]
ei-chon de tote des-mi-on ep-ee-se-mon leg-o-men-on [Ie-soon] Ba-ra-vvan
This verse describes a notable prisoner named Jesus Barabbas. 'ei-chon' means 'they had'. 'de' means 'and'. 'tote' means 'at that time'. 'desmion' means 'prisoner'. 'epēseimon' means 'notable, conspicuous'. 'legomenon' means 'called, named'. The name 'Ἰησοῦν' is 'Iesoun' which is 'Jesus', and 'Βαραββᾶν' is 'Barabban' which is 'Barabbas'.
[MAT.27.17] Therefore, having gathered them together, Pilate said to them: "Which one do you want me to release to you, Jesus Barabbas or Jesus who is called the Anointed One?" [§]
sunēgmenōn oun autōn eipen autois ho Pilatos: tina thelete apolysō humin, [Iēsoun ton] Barabbān ē Iēsoun ton legomenon Christon?
This verse recounts Pilate asking the crowd which prisoner they wanted released: Jesus Barabbas or Jesus who is called Christ. The original language is Koine Greek, however, the question asks for a translation considering alternate names of God.
[MAT.27.18] For they knew that because of envy they delivered him. [§]
eidee gar hoti dia phthonon paredokan auton
This verse is from the New Testament, specifically Matthew 27:18, and is written in Koine Greek. It describes the chief priests knowing that Jesus was handed over due to envy. "Eidee" means "he knew". "Gar" is a connecting particle meaning "for" or "because". "Hoti" means "that". "Dia" means "through" or "because of". "Phthonon" means "envy". "Paredokan" means "they delivered" or "they handed over". "Auton" means "him".
[MAT.27.19] While he was sitting on the judgment seat, his wife sent a message to him, saying, “Have nothing to do with that righteous man. I have suffered much today in a dream because of him.” [§]
kathēmenou de autou epi tou bēmatos apesteilen pros autōn hē gynē autou legousa: mēden soi kai tō dikaiōi ekeinoi: polla gar epathon sēmeron kat’ onar di’ autōn.
This verse describes a woman sending a message to a man while he is seated on a judgment seat. She warns him to have nothing to do with a righteous man, explaining that she has suffered greatly in a dream because of him. The original text is in Koine Greek.
[MAT.27.20] And the chief priests and the elders persuaded the crowds that they should request Barabbas, and that they should destroy Jesus. [§]
hoi de archiereis kai hoi presbuteroi epeisan tous ochlous hina aitēsontai ton Barabban, ton de Iēsoun apolesōsin.
This verse describes the chief priests and elders persuading the crowds to ask for Barabbas to be released and for Jesus to be destroyed. We are tasked with translating the names of God literally, however, there are no divine names in this verse. It is a historical account of events surrounding the trial of Jesus.
[MAT.27.21] Having answered, the leader said to them, "Which one do you want me to release from the two?" And they said, "Barabbas." [§]
apokritheis de ho hegemon eipen autois: tina thelete apo ton duo apolusō humin? hoi de eipan: ton Barabban.
This verse is from the Gospel of Matthew, chapter 27, verse 21. It describes Pilate asking the crowd which prisoner he should release for Passover: Jesus or Barabbas. 'Apokritheis' means 'having answered'. 'Hegemon' means 'leader' or 'governor', referring to Pilate. 'Thelete' means 'you want'. 'Apo ton duo' means 'from the two'. 'Apolusō' means 'I will release'. 'Humin' means 'to you'. 'Hoi de' means 'and they'. 'Ton Barabban' means 'Barabbas'.
[MAT.27.22] Pilate said to them, "What then should I do with Jesus, who is called the Anointed One?" All responded, "Crucify him!" [§]
leh-GEE ow-TOYS ho Pi-LA-tos: tee oon poy-EH-so Ye-HOO-soos ton leh-GO-men-on khrees-TON? leh-GOO-sin pan-TES: stau-ro-THEE-to
This verse comes from the Gospel of John, chapter 19, verse 15. Pilate asks the chief priests and the people what he should do with Jesus, who is called Christ. They all respond that he should be crucified.
[MAT.27.23] Now he said, "For what evil has he done?" And they cried out all the more, saying, "Let him be crucified!" [§]
ho de efe: ti gar kakon epoiesen? hoi de perissos ekrazon legontes: staurothēto.
This verse comes from the Gospel of Mark, chapter 15, verse 14. It describes the interaction between Pilate and the crowd before the crucifixion of Jesus. Pilate asks why Jesus should be punished, and the crowd vehemently demands his crucifixion.
[MAT.27.24] When Pilate saw that it accomplished nothing, but a disturbance was growing, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood. You yourselves will see to it.” [§]
Idon de ho Pilatos hoti ouden ophelei all'a mallon thorubos ginetai, labon hudor apenipsato tas cheiras apananti tou ochlou legon: athoos eimi apo tou haimatos toutou: humeis opsehte.
This verse describes Pilate washing his hands in front of the crowd, declaring himself innocent of the blood of Jesus. The verse comes from the Gospel of Matthew in the New Testament. It details Pilate's attempt to distance himself from the impending crucifixion. The words translate directly as 'Seeing then Pilate that he profits nothing, but rather a commotion is becoming, having taken water, washed the hands before the crowd saying: innocent am I from the blood of this one: you will see.'
[MAT.27.25] And having answered, all the people said: "His blood is on us and on our children." [§]
kai apokritheis pas ho laos eipen: to haima autou eph' hemas kai epi ta tekna hemon.
This verse is from the New Testament, Matthew 27:25. It records the response of the crowd to Pilate’s question about what should be done with Jesus. 'kai' means 'and'. 'apokritheis' means 'having answered'. 'pas ho laos' means 'all the people'. 'eipen' means 'said'. 'to haima autou' means 'his blood'. 'eph' hemas' means 'on us'. 'kai epi ta tekna hemon' means 'and on our children'. The verse expresses a collective acceptance of responsibility for Jesus’ death and a curse upon themselves and their descendants.
[MAT.27.26] Then he released Barabbas to them, but after flogging Jesus, he handed him over so that he might be crucified. [§]
toh-teh ah-peh-loo-sen au-toys ton Ba-ra-vah-bahn, ton deh ee-ay-sooon fra-gel-loh-sah-s pa-reh-doe-ken hee-na stau-ro-thee
This verse describes the release of Barabbas and the delivery of Jesus for crucifixion. The names 'Barabbas' and 'Jesus' are proper nouns and are generally transliterated. 'Barabbas' likely means 'son of the father.' 'Jesus' comes from the name 'Yeshua,' meaning 'Yahveh is salvation.' The verbs relate to releasing, flogging, and handing over for a purpose (crucifixion).
[MAT.27.27] Then the soldiers of the ruler, having taken Jesus to the palace, gathered the entire cohort against him. [§]
Hoto hoi stratiotai tou hegemonos paralabontes ton Iesoun eis to praitorion synegagon ep' autou holen ten speiran.
This verse describes the soldiers of the ruler taking Jesus to the governor's palace and gathering the entire cohort against him. We will translate the names of individuals and titles literally. 'Hegemonos' refers to the ruler, and will be translated as 'the ruler'. 'Praitorion' refers to the governor’s palace and will be translated as 'the palace'. 'Speiran' refers to a cohort or legion and will be translated as 'the cohort'.
[MAT.27.28] And having stripped him, they put a scarlet cloak around him. [§]
kai ekduantes auton chlamuda kokkinen periethekan auto
This verse is from the New Testament, specifically Matthew 27:28 and Mark 15:17. It describes the act of soldiers clothing Jesus in a scarlet cloak. "kai" means "and". "ekduantes" means "having stripped". "auton" refers to "him". "chlamuda" is a type of cloak. "kokkinen" means "scarlet". "periethekan" means "they put around" or "they clothed". "auto" refers to "him".
[MAT.27.29] And having woven a crown out of thorns, they placed it upon his head, and a reed in his right hand, and kneeling before him, they mocked him, saying: “Hail, king of the Jews!” [§]
kai plexantes stephanon ex akanthon epethekan epi tes kephales autou kai kalamon en te dexia autou, kai gonupetasantes emprosthen autou enepaixan autoi legontes: chaire, basileu ton Ioudaion.
This verse describes the mockery of Jesus by Roman soldiers. They wove a crown of thorns and placed it on his head, put a reed in his right hand, and knelt before him, hailing him as “King of the Jews.” The original text is in Koine Greek. The names of God are not present in this verse.
[MAT.27.30] And having spat at him, they took the reed and struck at the head of him. [§]
kai emptysantes eis auton elabon ton kalamon kai etypton eis ten kephalen autou
This verse describes actions taken against someone. 'Kai' means 'and'. 'Emptysantes' means 'they spat'. 'Eis auton' means 'at him'. 'Elabon' means 'they took'. 'Ton kalamon' means 'the reed'. 'Kai' again means 'and'. 'Etypton' means 'they struck'. 'Eis ten kephalen' means 'at the head'. 'Autou' means 'of him'.
[MAT.27.31] And when they mocked him, they stripped him of the cloak and clothed him in his own garments and led him away to be crucified. [§]
Kai hote epaixan auto, exedusan auton ten chlamuda kai enedusan auton ta himatia autou kai apegaon auton eis to staurosai.
This verse describes the mocking of someone, specifically stripping them of a cloak and clothing them in their own garments, then leading them away for crucifixion. It’s crucial to understand the verbs and nouns to translate this accurately. The original is Greek, not a name of God, but I will still provide a literal rendering of each element.
[MAT.27.32] And those going out found a man of Cyrene named Simon. They compelled him to carry his cross. [§]
Exerchomenoi de heuron anthropon Kurenaien onomati Simon, touton eggareusan hina arei ton stauron autou.
This verse describes people encountering Simon of Cyrene who was compelled to carry the cross of another. ‘Exerchomenoi’ indicates those going out. ‘Heuron’ means they found. ‘Anthropon’ is ‘a man’. ‘Kurenaien’ denotes someone from Cyrene. ‘Onomati’ means ‘by the name of’. ‘Simon’ is a proper name. ‘Touton’ means ‘him’. ‘Eggareusan’ means ‘they compelled’. ‘Hina’ indicates purpose. ‘Arei’ means ‘to carry’. ‘Ton stauron’ means ‘the cross’. ‘Autou’ means ‘his’.
[MAT.27.33] And having come into a place being called Golgotha, which is the place of the skull being called. [§]
kai elthontes eis topon legomenon Golgotha, ho estin Kranioo Topos legomenon
This verse describes arriving at a place named Golgotha, which is identified as 'the place of the skull'. 'Kai' means 'and', 'elthontes' is 'having come', 'eis' means 'into', 'topon' means 'place', 'legomenon' means 'being called', 'ho' is 'which', and 'estin' means 'is'.
[MAT.27.34] They gave him wine that was mixed with bile, and after tasting it, he did not want to drink. [§]
They gave to him wine mixed with bile, and having tasted it, he did not wish to drink.
This verse describes a situation where someone is offered a drink – wine mixed with bile – and rejects it after tasting. The verse does not refer to any divine names, so there are no names to translate. It is a straightforward narrative statement.
[MAT.27.35] Having crucified him, they divided his garments, casting lots. [§]
Staurosantes de auton diemeresanto ta himatia autou ballontes kleron
This verse describes the soldiers crucifying Jesus and dividing his garments by casting lots. 'Staurosantes' is the participle of 'stauroo,' meaning to crucify. 'De' is a connecting particle meaning 'and' or 'but.' 'Auton' is the accusative personal pronoun 'him.' 'Diemeresanto' means 'they divided.' 'Ta himatia autou' means 'his garments.' 'Ballontes' means 'casting.' 'Kleron' means 'lots.' The grammar is fairly straightforward; it’s a participial phrase followed by the main verb and object.
[MAT.27.36] And sitting, they guarded him there. [§]
kai kathumenoi eteroun auton ekei
This verse is from the Greek text. 'kai' means 'and'. 'kathumenoi' is the present participle of 'kathomai', meaning 'sitting'. 'eteroun' is a form of 'tereo', meaning 'to guard, watch over, keep'. 'auton' is the accusative masculine pronoun 'him'. 'ekei' means 'there'. The verse describes people sitting and watching over him there.
[MAT.27.37] And they placed upon his head the accusation against him, written: "This is Jesus, the king of the Judeans." [§]
kai epethekan epano tes kephales autou ten aitian autou gegrammenen: houtos esti Iesous ho basileus ton Ioudaion.
This verse comes from the New Testament, specifically Matthew 27:37, and describes the sign placed above Jesus’ head during his crucifixion. "kai" means "and". "epethekan" means "they placed". "epano" means "upon". "tes kephales autou" means "his head". "ten aitian autou" means "his charge" or "the accusation against him". "gegrammenen" means "written". "houtos esti" means "this is". "Iesous" is the name Jesus. "ho basileus" means "the king". "ton Ioudaion" means "of the Judeans".
[MAT.27.38] Then they impale together with him two robbers, one on the right side and one on the left. [§]
toh-teh stau-roon-tai soon au-toh duo lee-stai, heis ek dex-ee-on kai heis ex eu-o-nu-mon.
This verse describes the crucifixion of Jesus alongside two criminals. "Stauroo" means to impale on a stake or to crucify. "Lestaai" refers to robbers or bandits. "Dexia" means right hand side, and "euonumos" means well-regarded or honorable, though in context likely sarcastic, meaning the left side (as the right side was considered more honorable). The verse simply states that two robbers were crucified with him, one on his right and one on his left.
[MAT.27.39] And those passing by blaspheme him, shaking their heads. [§]
hoi de paraporeuomenoi eblasphēmoun auton kinountes tas kephalas autōn
This verse describes people passing by and blaspheming against someone, shaking their heads. 'Hoi' means 'the'. 'De' means 'and'. 'Paraporeuomenoi' means 'those passing by'. 'Eblasphēmoun' means 'they blaspheme'. 'Auton' means 'him/her/it'. 'Kinountes' means 'shaking/moving'. 'Tas kephalas' means 'the heads'. 'Autōn' means 'their'.
[MAT.27.40] And saying, "The one destroying the temple and building it in three days, save yourself, if you are the son of God, and come down from the cross." [§]
kai legontes ho kataluon ton naon kai en trisin hemerais oikodomoun, soson seauton, ei huios ei tou theou, [kai] katabēthi apo tou staurou.
This verse comes from the Gospels, where people are challenging Jesus while he is on the cross. They are sarcastically telling him to save himself if he truly is the Son of God, referencing his earlier claim about rebuilding the temple in three days. 'Kai' means 'and'. 'Legontes' means 'saying'. 'Ho kataluon' means 'the one destroying'. 'Ton naon' means 'the temple'. 'En trisin hemerais' means 'in three days'. 'Oikodomoun' means 'building'. 'Sōson seauton' means 'save yourself'. 'Ei huios ei' means 'if son you are'. 'Tou theou' means 'of God'. 'Katabēthi' means 'come down'. 'Apo tou staurou' means 'from the cross'.
[MAT.27.41] Also, the chief priests, mocking with the scribes and elders, said… [§]
ho-moi'-os kai hoi ar-khee-er-es em-pai'-zon-tes met-a ton gram-ma-te'-on kai pres-but-er'-on el-e'-gon
This verse describes the chief priests, scribes, and elders mocking someone. The Greek word 'ὁμοίως' (homoios) means 'similarly' or 'also'. 'ἀρχιερεῖς' (archiereis) means 'chief priests'. 'ἐμπαίζοντες' (empaizontes) means 'mocking'. 'μετὰ' (meta) means 'with'. 'γραμματέων' (grammateon) means 'scribes'. 'πρεσβυτέρων' (presbuteron) means 'elders'. 'ἔλεγον' (elegon) means 'they said'.
[MAT.27.42] He saved others, but he is unable to save himself. He is the King of Israel; let him now come down from the cross, and we will believe in him. [§]
allous esosen, heauton ou dunatai sosai; basileus Israel estin, katabato nun apo tou staurou kai pisteusomen ep’ autoon.
This verse comes from the Gospels and represents a challenge to Jesus on the cross. The speakers are suggesting that if Jesus is truly the King of Israel, he should save himself by coming down from the cross. This would, they believe, demonstrate his power and be a sign they should believe in him. The verse is a test of Jesus’ claims and a display of skepticism.
[MAT.27.43] Having trusted in God, let the Gods deliver him now if they wish him to; for he said that he is a son of God. [§]
pepoithen epi ton theon, rhusasthe nun ei thelei auton; eipen gar hoti theou eimi huios.
This verse appears to be from a very early translation of the Bible into Koine Greek. The verse speaks of someone placing trust in God, and a request for God to deliver them, referencing a claim of being God's son. The words 'theos' and 'huios' are quite straightforward. 'Rhusasthe' is a request for deliverance. 'Eipo' is the verb 'to say'.
[MAT.27.44] And also, the robbers who were crucified with him were reviling him. [§]
Ho de auto kai hoi lestai hoi sustaurōthentes sun autō ōneidizon auton.
This verse describes the robbers who were crucified with Jesus also reviling him. 'Ho de' means 'and also'. 'auto' is a pronoun referring to him. 'hoi lestai' means 'the robbers'. 'hoi sustaurōthentes' means 'those who were crucified'. 'sun autō' means 'with him'. 'ōneidizon auton' means 'they reviled him'.
[MAT.27.45] And from the sixth hour darkness came to be over all the land until the ninth hour. [§]
Apo de hektes horas skotos egeneto epi pasan ten gen heos horas enates.
This verse describes darkness falling over all the land from the sixth hour until the ninth hour. The words are Greek, not the original languages in which the Bible was written, but this is the text given to me. 'Apo de' means 'and from'. 'Hektes horas' means 'sixth hour'. 'Skotos' means 'darkness'. 'Egeneto' means 'came to be'. 'Epi pasan ten gen' means 'over all the land'. 'Heos horas enates' means 'until the ninth hour'.
[MAT.27.46] And about the ninth hour, Jesus cried out with a loud voice, saying, "God God, why have you abandoned me?" This is because, my God, my God, for what reason have you left me? [§]
peri de ten enaten horan aneboesen ho Iesous phonei megalai legon: eli eli lema sabachthani; tout' estin: theoe mou theoe mou, hinati me egkatelipes?
This verse records the words spoken by Jesus while on the cross. The original phrase "eli eli lema sabachthani" is Aramaic, and is directly quoted from Psalm 22:1. It is a plea to God. The rest of the verse is a Greek explanation of the Aramaic plea.
[MAT.27.47] And some of those standing there, having heard, were saying that it is Elijah who is calling. [§]
tinees deh ton ekei hesteekoton akousantes elegon hoti Eliaan phoneei houtos.
This verse describes some people who were standing nearby hearing someone and saying that it is Elijah calling out. Each word is translated directly. "tinees" means "some", "deh" means "and", "ton" means "of the", "ekei" means "there", "hesteekoton" means "standing", "akousantes" means "having heard", "elegon" means "they were saying", "hoti" means "that", "Eliaan" is the name Elijah, "phoneei" means "is calling", and "houtos" means "this one".
[MAT.27.48] And immediately, one ran from among them and, having taken a sponge, filled it with vinegar and, placing it on a reed, was giving it to him. [§]
kai eutheos dramon heis ex autōn kai labōn spongon plēsas te oxous kai peritheis kalamō epotizen auton.
This verse describes someone quickly running to get a sponge, filling it with vinegar, placing it on a reed, and offering it to someone. It comes from the Gospel of John, specifically John 19:29. The verse describes an action taken during the crucifixion of Jesus.
[MAT.27.49] And the rest said, "Allow us to see if Elijah comes to save them." [§]
hoi de loipoi elegon: aphes idomen ei erchetai Elias soson auton.
This verse is from the New Testament, specifically Luke 1:19. It is originally in Koine Greek. The verse states that some people told an angel to allow them to see if Elijah would come to save them. The names of God are not explicitly present in this verse, so a literal translation focusing on the names is not applicable. However, the name 'Elijah' is present and will be translated as it is found in the original texts (which is derived from 'El' which means God).
[MAT.27.50] And Yahveh is salvation cried out again with a loud voice, and released the spirit. [§]
ho de Iēsous palin kraxas phōnē megalē apheken to pneuma
This verse is from the New Testament, specifically Matthew 27:50 or Mark 15:37, and it records the final words of Jesus on the cross. Let's break down the names used. 'Iēsous' is the Greek form of the Hebrew 'Yeshua', which means 'Yahveh is salvation'. Therefore, 'Iēsous' will be translated as 'Yahveh is salvation'. 'Pneuma' means breath, spirit, or wind. Contextually, here it refers to the life force or spirit.
[MAT.27.51] And behold, the curtain of the temple was torn from above to below into two, and the earth was shaken, and the rocks were split. [§]
Kai idou to katapetasma tou naou eschisthe ap' anothen heos kato eis duo kai he ge eseisthe kai hai petrai eschisthesan
This verse describes the tearing of the temple curtain and an earthquake following the death of Yeshua. "Kai" means "and". "Idou" means "behold". "Katapetasma" means "curtain". "Naou" means "temple". "Eschisthe" means "was torn". "Ap' anothen heos kato" means "from top to bottom". "Eis duo" means "into two". "Ge" means "earth". "Eseisthe" means "was shaken". "Petrai" means "rocks". "Eschisthesan" means "were split".
[MAT.27.52] And the memorials were opened, and many bodies of those having fallen asleep, the holy ones, were raised up. [§]
kai ta mnemeia anoeixthan kai polla somata ton kekoimenon hagion egerthēsan
This verse describes the opening of memorials (tombs) and the resurrection of many bodies of the holy ones who had fallen asleep (died). The original language is Koine Greek. We are focused on a literal translation, respecting the original wording as closely as possible. The plural nouns are important, indicating multiple memorials and multiple holy ones.
[MAT.27.53] And having departed from the memorials after the rising of him, they entered into the holy city and they appeared to many. [§]
kai exelthontes ek ton mnemeeon meta ten egeresin autou eiselthen eis ten hagian polin kai enefanisthesan pollois.
This verse describes events following the resurrection of a person. It states that those who had been in the memorials (tombs/graves) departed after the person rose, entered the holy city, and appeared to many.
[MAT.27.54] And the centurion and those with him who were guarding Jesus, having seen the earthquake and what had occurred, feared greatly, saying, “Truly, this one was Son of God.” [§]
ho de hekatontarchos kai hoi met’ autou tirountes ton Iesoun idontes ton seismon kai ta genomena ephobethesan sphodra, legontes: alēthōs theou huios ēn houtos.
This verse describes a centurion and the soldiers with him witnessing an earthquake and other events, and subsequently declaring Jesus to be the Son of God. “Ὁ δὲ ἑκατόνταρχος” means “And the centurion.” “καὶ οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν” means “and those with him guarding Jesus.” “ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα” means “having seen the earthquake and what happened.” “ἐφοβήθησαν σφόδρα” means “they feared greatly.” “λέγοντες” means “saying.” “ἀληθῶς θεοῦ υἱὸς ἦν οὗτος” means “truly, Son of God was this one.”
[MAT.27.55] And there were many women present, watching from a distance, who had followed Jesus from Galilee to minister to him. [§]
hay-san deh ek-ei goo-nai-kes pol-lai ap-o mak-ro-then theo-roo-sai, hai-tee-nes hay-ko-loo-the-san to-o ee-ay-soo ap-o tees Gal-ee-lai-as dee-a-ko-noo-sai au-to-o
This verse describes women who followed Jesus from Galilee to minister to Him. 'hay-san deh' means 'and there were'. 'ek-ei' means 'there'. 'goo-nai-kes pol-lai' means 'many women'. 'ap-o mak-ro-then' means 'from afar'. 'theo-roo-sai' means 'watching'. 'hai-tee-nes' means 'who'. 'hay-ko-loo-the-san' means 'followed'. 'to-o ee-ay-soo' means 'Jesus'. 'ap-o tees Gal-ee-lai-as' means 'from Galilee'. 'dee-a-ko-noo-sai' means 'to minister'. 'au-to-o' means 'to him'.
[MAT.27.56] In which were Mary the Magdalene and Mary, the mother of Jacob, and Joseph, mother, and the mother of the sons of Zebedaios. [§]
en hais en Maria he Magdaline kai Maria he tou Iakobou kai Ioseph meter kai he meter ton huion Zebedaiou.
This verse lists the women who were present at the tomb of Jesus. "en hais" means "in which". "Maria he Magdaline" is "Mary the Magdalene". "Maria he tou Iakobou" is "Mary the of Jacob", or "Mary, the mother of Jacob". "Ioseph meter" is "Joseph, mother". "he meter ton huion Zebedaiou" is "the mother of the sons of Zebedaios".
[MAT.27.57] When evening had come, a wealthy man from Arimathea arrived, his name was Joseph, who was also a disciple to Jesus. [§]
Opsias de genomenes elthen anthropos plousios apo Harimathaiai, to onoma Ioseph, hos kai autos ematheuthe toi Iesou.
This verse describes a wealthy man named Joseph from Arimathea who was a disciple of Jesus. The word order is typical of Koine Greek, with verbs often appearing at the end of clauses. "Opsias" refers to the evening. "De" is a connective particle, often translated as "and" or "but". "Gemenes" is a participle meaning "having come". "Elthen" is the verb "to come". "Apo" means "from". "To onoma" means "the name". "Hos" is a relative pronoun, meaning "who". "Kai autos" means "also himself" or "even he". "Ematheuthe" means "was taught" or "became a disciple of". "Toi Iesou" is "to Jesus".
[MAT.27.58] This one having come to Pilate requested the body of Jesus. Then Pilate ordered that it be given. [§]
hoo-tos prose-lthon toh Pee-lah-toh ai-tay-sah-toh toh soh-mah to-oo Yay-soo. toh-teh hoo Pee-lah-tos eh-kel-yoo-sen ah-po-do-thee-nai.
This verse describes someone approaching Pilate to request the body of Jesus. Pilate then ordered that the body be given. The names of God do not appear in this verse, so there are no names to translate. This is a literal translation of the phonetic pronunciation of the words into English.
[MAT.27.59] And having taken the body, Joseph wrapped him in a clean linen cloth. [§]
Kai labon to soma ho Ioseph entylixen auto [en] sindoni kathara
This verse describes Joseph taking the body of Jesus and wrapping it in a clean linen cloth. 'Kai' means 'and'. 'Labon' means 'having taken'. 'To soma' means 'the body'. 'Ho Ioseph' means 'Joseph'. 'Entylixen' means 'he wrapped'. 'Auto' means 'him'. '[En]' means 'in'. 'Sindoni' means 'a linen cloth'. 'Kathara' means 'clean'.
[MAT.27.60] And he placed it in his new memorial which he carved in the rock, and having rolled a great stone to the door of the memorial, he departed. [§]
kai etheken auto en to kaino autou mnemeio ho elatomesen en te petra kai proskulisas lithon megan te thura tou mnemeiou apelthen.
This verse describes the placing of something into a new memorial hewn in the rock, and then rolling a large stone to the doorway of the memorial before departing. The verse uses demonstrative pronouns ('this', 'that') a lot, to point to specific things.
[MAT.27.61] Mary Magdalene and the other Mary were sitting facing the tomb. [§]
Mary Magdalene and the other Mary were sitting opposite the tomb.
This verse describes Mary Magdalene and another woman named Mary sitting across from the tomb. It is a straightforward statement of location and participants.
[MAT.27.62] And on the day following, which is after the preparation, the chief priests and the Pharisees were gathered together to Pilate. [§]
Tay deh epavrion, hetis estin meta ten paraskeuēn, sunēchthēsan hoi archiereis kai hoi Pharisaioi pros Pilaton
This verse is from the Gospel of Matthew 27:1. It describes the meeting of the chief priests and Pharisees with Pilate on the day following the preparation (for the Sabbath). The verse uses specific terminology relating to the timing of events surrounding the crucifixion. The term 'preparation' refers to the day before the Sabbath, and 'the day following' refers to the day after the Sabbath, which was the day of the resurrection.
[MAT.27.63] Saying, "my Lord, we remember that that deceiver said while still living, 'After three days I will rise again.'" [§]
legontes kurie emnesthmen hoti ekeinos ho planos eipen eti zon meta treis hemeras egiromai
This verse is from the Gospel of Mark, specifically Mark 15:32. It describes what people are saying during the crucifixion of Jesus. They recall Jesus saying while still alive that he would rise again after three days. The original text uses 'kurios' which corresponds to Adonai, and 'planos' which means 'deceiver'.
[MAT.27.64] Therefore, command that the tomb be secured until the third day, lest his disciples come and steal him, and tell the people, "He has risen from the dead," and the last deception will be worse than the first. [§]
Keleuson oun asphalisthenai ton taphon heos tes trites hemeras, mēpote elthontes hoi mathetai autou klepsosin auton kai eiposin tō laō: ēgērtē apo tōn nekron, kai estai hē eschatē planē cheiron tēs prōtēs.
This verse is from the Gospel of Matthew 27:64 in the New Testament. It records a request by the chief priests and Pharisees to Pontius Pilate following the crucifixion of Jesus. They fear Jesus’ disciples will steal his body and claim he has risen from the dead, which they believe would be a worse deception than the initial claim that Jesus was the Messiah. 'Keleuson' is an imperative mood, meaning 'command'. 'Asphalisthenai' means 'to make secure'. 'Taphon' is 'tomb'. 'Heos' means 'until'. 'Trites' is 'third'. 'Hemeras' is 'day'. 'Mēpote' indicates a possible future event that is feared. 'Elthontes' is 'coming'. 'Mathetai' is 'disciples'. 'Autou' means 'his'. 'Klepsosin' is 'steal'. 'Eiposin' is 'say'. 'Laō' means 'people'. 'Ēgērtē' is 'risen'. 'Apo tōn nekron' means 'from the dead'. 'Eschatē planē' means 'last deception'. 'Cheiron' means 'worse'. 'Prōtēs' means 'first'.
[MAT.27.65] Pilate said to them, "You have a guard; go, secure it as you understand how to do so." [§]
efee autois ho Pilatos: echete koustodian: upagete asfalisashte hos oidate.
This verse is from the Gospel of John, chapter 19, verse 15, spoken by Pilate after condemning Jesus. It instructs the officers to take Jesus and crucify him. 'Pilatos' is Pilate, the Roman governor. 'echete' means 'you have'. 'koustodian' refers to a guard or custody. 'upagete' means 'go'. 'asfalisashte' means 'secure' or 'make sure'. 'hos oidate' means 'as you know'.
[MAT.27.66] And those having gone secured the tomb, sealing the stone with the guard. [§]
hoi de poreuthentes esphalisan ton taphon sphragisantes ton lithon meta tes koustodias
This verse describes those who went to the tomb securing it by sealing the stone with the guard. The original verse is from the Greek New Testament (Matthew 27:66). 'hoi de' means 'and those', 'poreuthentes' means 'having gone', 'esphalisan' means 'they secured', 'ton taphon' means 'the tomb', 'sphragisantes' means 'having sealed', 'ton lithon' means 'the stone', 'meta' means 'with', and 'tes koustodias' means 'the guard'.
MAT.28
[MAT.28.1] Late on the Sabbath, as it was dawning on the first day of the week, Mary Magdalene and the other Mary came to observe the tomb. [§]
Ops de sabbaton, tei epiphoskousa eis mian sabbaton elthen Mariam he Magdalene kai he alle Maria theoreesai ton taphon.
This verse is in Koine Greek. It describes Mary Magdalene and another Mary coming to the tomb on the first day of the week, at early dawn. The phrase 'Ὀψὲ δὲ σαββάτων' indicates late on the Sabbath, transitioning into the first day. 'ἐπιφωσκούσῃ' means 'at early dawn' or 'as it was dawning'. 'μίαν σαββάτων' refers to the first day of the week, often called 'the first Sabbath' or 'the Lord's Day' in tradition. 'θεωρῆσαι' means 'to behold' or 'to examine'. 'τὸν τάφον' means 'the tomb'.
[MAT.28.2] And behold, a great earthquake happened, for an angel of my Lord descending from heaven and approaching rolled away the stone and sat upon it. [§]
kai idou seismos egeneto megas, angelos gar kuriou katabas ex ouranou kai proselthon apekulisen ton lithon kai ekathito epano autou.
This verse describes a great earthquake and the arrival of an angel of the Lord who rolls away a stone and sits upon it. "Seismos" is earthquake. "Angelos" is angel, or messenger. "Kuriou" is of the Lord. "Katabas" means descending. "Ex ouranou" is from heaven. "Proselthon" means approaching. "Apekulisen" means rolled away. "Lithon" is stone. "Ekathito" means sat. "Epano autou" means upon it.
[MAT.28.3] And his appearance was like lightning, and his garment was white like snow. [§]
hayn deh hay eydea avtoo os astrapay kai to enduma avtoo leukon os chion.
This verse describes the appearance of a divine being. "hayn" means "was". "deh" is a connective particle similar to "and". "hay eydea avtoo" refers to "his appearance". "os astrapay" means "like lightning". "kai" means "and". "to enduma avtoo" means "his garment". "leukon" means "white". "os chion" means "like snow". The verse intends to portray a being of radiant and pure appearance.
[MAT.28.4] And from his fear, those who keep him were shaken, and they became like dead ones. [§]
apo de tou phobou autou eiseisthan hoi terountes kai egenēthēsan hōs nekroi
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. 'Apo' means 'from'. 'De' is a conjunction similar to 'and' or 'but'. 'Tou phobou autou' means 'of his fear'. 'Eiseisthan' means 'they were shaken'. 'Hoi terountes' means 'those who keep [him]'. 'Kai' means 'and'. 'Egenēthēsan' means 'they became'. 'Hōs nekroi' means 'like dead ones'. The verse describes a reaction of fear and paralysis to someone's presence.
[MAT.28.5] And having answered, the angel said to the women: "Do not be afraid, you. For I know that you seek Jesus, the one who was crucified." [§]
apokritheis de ho angelos eipen tais gunaixin: me phobeisthe humeis, oida gar hoti Iesoun ton estauromenon zeteite.
This verse comes from the Gospel of Matthew, chapter 28, verse 5. An angel speaks to the women who have come to the tomb of Jesus. The angel reassures them, knowing they seek Jesus, the one who was crucified. 'Apokritheis' means 'having answered'. 'De' means 'and'. 'Ho angelos' means 'the angel'. 'Eipen' means 'said'. 'Tais gunaixin' means 'to the women'. 'Me phobeisthe' means 'do not fear'. 'Humeis' means 'you'. 'Oida' means 'I know'. 'Gar' means 'for'. 'HotI' means 'that'. 'Iesoun' is 'Jesus'. 'Ton estauromenon' means 'the crucified one'. 'Zeteite' means 'you seek'.
[MAT.28.6] He is not here, for he has risen just as he said. Come, see the place where he was lying. [§]
ouk estin hode, egerthē gar kathōs eipen, deute ideete ton topon hopou ekeito.
This verse is from the Gospel of Matthew, specifically Matthew 28:6. It describes the angel telling the women that Jesus is not in the tomb because he has risen, just as he said. The angel invites them to see the place where he lay. The original verse is in Koine Greek, and the instructions ask for a literal translation, focusing on the precise meaning of the words without traditional religious interpretations. It's important to note that this translation aims for accuracy in meaning rather than readability or traditional phrasing.
[MAT.28.7] And quickly go and tell his students that God has been raised from among the dead, and behold, God leads you into Galilee, there you will see God. Behold, I told you. [§]
kai tachu poreutheisai eipate tois mathetais autou hoti egerthē apo tōn nekron, kai idou proagei humas eis tēn Galilaian, ekei auton opseethe· idou eipon humin.
This verse comes from the Gospel of Matthew, chapter 28, verse 7. It describes the message delivered by the angel to the women who discovered the empty tomb. The key elements are the announcement of the resurrection and the instruction to meet Jesus in Galilee. The original Greek uses imperative verbs to give direct commands.
[MAT.28.8] And having departed quickly from the tomb, with fear and great joy, they ran to announce to his disciples. [§]
Kai apelthousai tachy apo tou mnemeiou meta phobou kai charas megales edramon apangellai tois mathetais autou.
This verse describes the women departing quickly from the tomb after an encounter, experiencing both fear and great joy, and running to tell the disciples. The original text is in Koine Greek. Since this exercise focuses on literal translation of divine names as if translating from an ancient source, and there are no divine names in this passage, the translation will focus on a direct, literal rendering of the Greek into English. The challenge here is preserving the immediacy and emotive qualities of the original while ensuring grammatically correct English. It's important to note that the Greek structure differs from English.
[MAT.28.9] And behold, Jesus met with them, saying, "Rejoice!" But the women having come near, held his feet and worshipped him. [§]
kai idou Iesous hupantesen autais legon: chairete. hai de proselthousai ekratēsan autou tous podas kai prosekynēsan autō.
This verse is from the Gospel of Matthew. It describes an encounter between Jesus and some women. "Kai" means 'and'. "Idou" means 'behold'. "Iesous" is Jesus. "Hupantesen" means 'met'. "Autais" means 'them'. "Legon" means 'saying'. "Chairete" means 'rejoice'. "Hai de" means 'but the'. "Proselthousai" means 'having come near'. "Ekratēsan" means 'held'. "Autou tous podas" means 'his feet'. "Kai prosekynēsan autō" means 'and worshipped him'.
[MAT.28.10] Then Yayveh said to them: "Do not fear. Go, tell my brothers that they should go into Galilee, and there they will see me." [§]
toh-teh leh-geh au-tais ho Yay-soos: mee fo-beh-theh: hoo-pah-geh-teh ah-pahng-geh-lah-teh toys ah-deh-lfoys moo hee-nah ah-peh-ltho-sin eis teen Gah-lee-lai-ahn, kah-keh-ee meh ops-on-tai.
This verse is from the New Testament, specifically Matthew 28:10. It records the words of Yayveh (Jesus) to the women after his resurrection. He tells them not to fear and to go tell his brothers to go to Galilee, where they will see him. The names used here include 'Yayveh' for 'Iaysoos' (Jesus) and understanding that the speaker is addressing others in a direct and literal manner.
[MAT.28.11] As they were going, behold, some of the guard came to the city and reported to the chief priests all that had happened. [§]
po-reu-o-men-on de au-ton i-dou ti-nes tes kus-to-di-as el-thon-tes eis ten po-lin a-pe-gei-lan tois ar-chi-e-reus-in hap-an-ta ta ge-no-me-na.
This verse describes guards returning to the city and reporting everything that happened to the chief priests. The original verse is in Koine Greek, and the names of God do not appear within this passage. Therefore, there are no divine names to translate literally.
[MAT.28.12] And having been gathered together with the elders, they also received counsel and gave a substantial amount of silver to the soldiers. [§]
kai sunachthentes meta ton presbuteron sumboulion te labontes arguria hikana edokan tois stratiotais
This verse describes a group of people gathering with elders, receiving counsel, obtaining a significant amount of money, and then giving that money to soldiers. The verse is from the Gospel of Matthew, chapter 28 verse 12. It details the chief priests and elders conspiring to bribe the Roman soldiers to spread a false story about the resurrection of Jesus.
[MAT.28.13] Saying, "Tell everyone that his students came during the night and stole him while we were sleeping." [§]
legontes, eipate hoti hoi mathetai autou nuktos elthontes eklepsan auton hemon koimomenon.
This verse comes from the account of the empty tomb of Jesus in Matthew 28:13. It describes the statement fabricated by the guards who were stationed at the tomb. 'legontes' means 'saying'. 'eipate' is an imperative, meaning 'say'. 'hoi mathetai autou' means 'his students'. 'nuktos elthontes' means 'having come at night'. 'eklepsan auton' means 'stole him'. 'hemon koimomenon' means 'while we were sleeping'.
[MAT.28.14] And if this is heard by the ruler, we will persuade him, and we will make you without anxieties. [§]
kai ean akousthee touto epi tou hegemonos, hemeis peisomen [auton] kai humas amerimnous poiesomen.
This verse comes from a passage where individuals are attempting to dissuade a ruler from taking action against them and their followers. They are promising to comply if the ruler hears their plea. The verse literally states: "and if this will be heard by the ruler, we will persuade him and we will make you without cares."
[MAT.28.15] And those who received the silver did as they were taught. And this word was proclaimed among the Judeans until today. [§]
hoi de labontes ta argyria epoiesen hos edidachthesan. kai diephemisthē ho logos houtos para Ioudaiois mechri tēs sēmeron [hēmeras].
This verse describes those who received the silver acting as they were instructed, and the word about this spread among the Judeans until this day. There are no divine names in this verse, so no translation of God's name is needed.
[MAT.28.16] And the eleven disciples went to Galilee to the mountain where Jesus had appointed them to go. [§]
hoi de hendeka mathetai eporeuthēsan eis tēn Galilaian eis to oros hou etaxato autois ho Iēsous
This verse describes the eleven disciples traveling to Galilee to the mountain where Jesus had instructed them to go. "Hoi" means "the". "De" is a connecting particle meaning "and", "but", or "however". "Hendeka" means "eleven". "Mathetai" means "disciples". "Eporeuthēsan" means "they went". "Eis" means "to". "Tēn Galilaian" means "Galilee". "Eis to oros" means "to the mountain". "Hou" means "where". "Etaxato" means "he appointed". "Autois" means "to them". "Ho Iēsous" means "Jesus".
[MAT.28.17] And having seen him, they worshiped, and others doubted. [§]
kai idontes auton prosekunisan, hoi de edistasan.
This verse comes from the New Testament, specifically Matthew 2:11. It describes the reaction of the Magi after finding Jesus. 'Kai' means 'and'. 'Idontes' means 'having seen'. 'Auton' means 'him'. 'Prosekunisan' means 'they worshiped'. 'Hoi de' means 'and some'. 'Edistasan' means 'hesitated' or 'doubted'. It's important to note this is from the original Greek text and does not directly involve any of the names of God as commonly found in the Old Testament. Therefore, a literal translation of the names is not applicable here.
[MAT.28.18] And having come near, the Jesus spoke to them, saying: All authority was given to me in heaven and on the earth. [§]
kai proselthon ho Iesous elalēsen autois legōn: edothē moi pasa exousia en ouranō kai epi tēs gēs.
This verse is from the Gospel of Matthew, chapter 28, verse 18. It describes Jesus speaking to his disciples after his resurrection. 'kai' means 'and'. 'proselthon' means 'having come near'. 'ho Iesous' is 'the Jesus'. 'elalēsen' means 'he spoke'. 'autois' means 'to them'. 'legōn' means 'saying'. 'edothē' means 'was given'. 'moi' means 'to me'. 'pasa' means 'all'. 'exousia' means 'authority'. 'en' means 'in'. 'ouranō' means 'heaven'. 'kai' means 'and'. 'epi' means 'on'. 'tēs gēs' means 'the earth'.
[MAT.28.19] Therefore, having gone, make disciples of all the nations, baptizing them into the name of the father and of the son and of the holy spirit. [§]
poreuthentes oun matheteusate panta ta ethne, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos
This verse comes from the Great Commission in the Gospel of Matthew. It instructs the disciples to go and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit. Since we are providing literal translations of names, 'Father', 'Son', and 'Holy Spirit' will be translated as 'the father', 'the son', and 'the holy spirit', respectively. The verse is constructed using participles and accusative plurals in the original language, so the English translation must account for that while remaining grammatically correct.
[MAT.28.20] They were teaching them to keep all things which I commanded to you, and behold, I am with you all the days until the completion of the age. [§]
didaskontes autous terein panta hosa enteilamēn humin, kai idou egō meth' humōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos.
This verse contains instructions given by a speaker to their followers. It states that they are teaching the followers to observe all the commands they have given them, and assures them of their continued presence with them until the end of the age. The verse uses familiar terms for teaching and commanding.