unfoldingWord_en_tn/tn_MAT.tsv

1	Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
2	front:intro	sa9c				0	# Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Matthew wrote much about how Jesus fulfilled passages from the Old Testament. Also, he focused on Jesus’ teaching by presenting some of what Jesus said in five separate speeches, or “discourses.” Many Christians think that Matthew expected his first readers to be Jewish people. However, Matthew also intended his Gospel to be read by all Christians.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel According to Matthew.” Or they may choose a different title, such as, “The Good News About Jesus that Matthew Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew. This man named Matthew was a tax collector who became one of Jesus’ 12 closest disciples. In this book, Matthew appears in [9:9–10](../09/09.md) and [10:3](../10/03.md). (See: [[rc://*/tw/dict/bible/names/matthew]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase “the kingdom of the heavens” mean?\n\nWhile the other Gospels frequently use the phrase “the kingdom of God,” Matthew only uses that phrase four times (see [12:28](../12/28.md); [19:24](../19/24.md); [21:31](../21/31.md); and [21:43](../21/43.md)). Instead, Matthew frequently uses the phrase “the kingdom of the heavens.” There are two primary issues to consider when translating this phrase: (1) whether “of the heavens” means the same thing as “of God,” and (2) what the word “kingdom” describes.\n\nFirst (1), does “of the heavens” mean the same thing as “of God”? Some scholars think that Matthew chose to refer to God politely by using the phrase “the heavens,” which would mean that “the kingdom of the heavens” is simply another way to say “the kingdom of God.” However, since Matthew does use the phrase “the kingdom of God” occasionally, it is more likely that the phrase “the kingdom of the heavens” means something slightly different than “the kingdom of God.” It probably refers to the place where the “kingdom” is already present: the heavens. The plural form “heavens” indicates that Matthew is referring to all of heavenly space. The UST expresses the idea of “of the heavens” with the adjective “heavenly.”\n\nSecond (2), what does the word “kingdom” describe? In general, the word refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]], [[rc://*/tw/dict/bible/kt/heaven]], and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Matthew refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the specific figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\nMatthew uses the words “crowd” and “crowds” about 50 times. In most cases, the words refer to the “crowds” that gather where Jesus is. Some of the people in these crowds were disciples. Others were curious about who Jesus was and what he taught. Others wanted Jesus to heal them or give them food. The difference between the singular “crowd” and the plural “crowds” is small. Most likely, the singular refers to all the people viewed together as one group, while the plural refers to multiple different groups of people. Consider how you might best refer to large groups of people who are gathered together for some specific purpose.\n\n### What does Matthew mean when he writes that a quotation from the Old Testament was “fulfilled”?\n\nMatthew consistently indicates that things happen to “fulfill” passages from the Old Testament. He means that the event or situation he is describing somehow matches what the Old Testament passage or passages say. Sometimes the Old Testament passage includes a prediction that comes true during Jesus’ life. Sometimes the Old Testament passage uses words or phrases that match the words or phrases Matthew uses to tell his story. Sometimes the Old Testament passage is completed or explained by something Jesus says or does. Consider how you might indicate that an event, situation, or spoken or written words fit with or match a passage from an important text. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Matthew uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Matthew uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Matthew uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the book of Matthew?\n\nSome versions of the Bible include some verses in Matthew that other versions do not include. This is because some ancient manuscripts include these verses. However, the best ancient manuscripts do not include them. Here are the verses:\n* “Evening having come, you say, ‘It will be fair weather, for the sky is red.’ And in early morning, ‘Today will be stormy, for the sky is red, being overcast.’ You know to interpret the face of the sky, but the signs of the times you are not able” ([16:2b–3](../16/02.md)).\n* “But this kind does not go out except by prayer and fasting” ([17:21](../17/21.md)).\n* “For the Son of Man came to save the one that has been lost” ([18:11](../18/11.md)).\n* “But woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, also for a pretext praying at length. For this reason, you will receive greater judgment” ([23:14](../23/14.md)).\n\nIt is recommended that you do not include these passages. However, if in your region, there are older versions of the Bible that include one or more of these passages, you may include them. If they are included, they should be put in footnotes or inside square brackets to indicate that they were probably not originally part of Matthew.\n\nFurther, there are at least two different versions of the parable of the two sons in [21:28–31](../21/28.md). See the introduction to chapter 21 for more information.\n\nFinally, in the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “say every evil thing against you, lying, because of me” ([5:11](../05/11.md)). Some ancient manuscripts have this: “say every evil thing against you because of me.”\n* “everyone being angry with his brother will be subject to the judgment” ([5:22](../05/22.md)). Some ancient manuscripts have this: “everyone being angry with his brother without cause will be subject to the judgment.”\n* “love your enemies and pray on behalf of the ones persecuting you” ([5:44](../05/44.md)). Some ancient manuscripts have this: “love your enemies, bless the ones cursing you, do good to the ones hating you, and pray on behalf of the ones persecuting you.”\n* “the Gentiles” ([5:47](../05/47.md)). Some ancient manuscripts have this: “the tax collectors.”\n* “will reward you” ([6:4](../06/04.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “will reward you” ([6:6](../06/06.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “but deliver us from the evil one” ([6:13](../06/13.md)). Some ancient manuscripts have this: “but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen.”\n* “the men” ([6:15](../06/15.md)). Some ancient manuscripts have this: “men their trespasses.”\n* “will reward you” ([6:18](../06/18.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “what you might eat or what you might drink, nor about your body” ([6:25](../06/25.md)). Some ancient manuscripts have this: “what you might eat, nor about your body.”\n* “the kingdom” ([6:33](../06/33.md)). Some ancient manuscripts have this: “the kingdom of God.”\n* “For the gate {is} narrow and the road has been made narrow” ([7:14](../07/14.md)). Some ancient manuscripts have this: “How narrow is the gate and having been made narrow the road.”\n* “I have found such great faith from no one in Israel” ([8:10](../08/10.md)). Some ancient manuscripts have this: “not even in Israel have I found such great faith.”\n* “a crowd” ([8:18](../08/18.md)). Some ancient manuscripts have this: “large crowds.”\n* “Gadarenes” ([8:28](../08/28.md)). Some ancient manuscripts have this: “Gergesenes.” Other manuscripts have this: “Gerasenes.”\n* “they were afraid” ([9:8](../09/08.md)). Some ancient manuscripts have this: “they marveled.”\n* “Thaddaeus” ([10:3](../10/03.md)). Some ancient manuscripts have this: “Lebbaeus, who was surnamed Thaddaeus.”\n* “The one having ears to hear, let him hear” ([11:15](../11/15.md)). Some ancient manuscripts have this: “The one having ears, let him hear.”\n* “her children” ([11:19](../11/19.md)). Some ancient manuscripts have this: “her works.”\n* “And you, Capernaum, you will not be exalted to heaven, will you? You will be brought down as far as Hades” ([11:23](../11/23.md)). Some ancient manuscripts have this: “And you, Capernaum, the one being exalted to heaven, will be brought down as far as Hades.”\n* “Now someone said to him, ‘Behold, your mother and your brothers have stood outside, seeking to speak to you’” ([12:47](../12/47.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “The one having ears, let him hear” ([13:9](../13/09.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “The one having ears, let him hear” ([13:43](../13/43.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “was already in the middle of the sea” ([14:24](../14/24.md)). Some ancient manuscripts have this: “was already many stadia away from the land.”\n* “God commanded, saying” ([15:4](../15/04.md)). Some ancient manuscripts have this: “God said.”\n* “the word of God” ([15:6](../15/06.md)). Some ancient manuscripts have this: “the commandment of God.” Other manuscripts have this: “the law of God.”\n* “They are blind guides” ([15:14](../15/14.md)). Some ancient manuscripts have this: “They are blind guides of the blind.”\n* “Magadan” ([15:39](../15/39.md)). Some ancient manuscripts have this: “Magdala.”\n* “I will make” ([17:4](../17/04.md)). Some ancient manuscripts have this: “let us make.”\n* “your Father” ([18:14](../18/14.md)). Some ancient manuscripts have this: “my Father.”\n* “your brother sins against you” ([18:15](../18/15.md)). Some ancient manuscripts have this: “your brother sins.”\n* “commits adultery; and the one having married one that has been divorced commits adultery” ([19:9](../19/09.md)). Some ancient manuscripts have this: “commits adultery.”\n* “or a mother, or a wife, or children” ([19:29](../19/29.md)). Some ancient manuscripts have this: “or a mother, or children.”\n* “and the first last” ([20:16](../20/16.md)). Some ancient manuscripts have this: “and the first last. For many are called, but few are chosen.”\n* “to drink the cup that I am about to drink” ([20:22](../20/22.md)). Some ancient manuscripts have this: “to drink the cup that I am about to drink or to be baptized with the baptism with which I am being baptized.”\n* “My cup you will drink” ([20:23](../20/23.md)). Some ancient manuscripts have this: “My cup you will drink, and you will be baptized with the baptism with which I am being baptized.”\n* “And the one having fallen on this stone will be broken to pieces, but on whomever it falls, it will crush him” ([21:44](../21/44.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “famines and earthquakes” ([24:7](../24/07.md)). Some ancient manuscripts have this: “famines and plagues and earthquakes.”\n* “neither the angels of the heavens, nor the Son, except the Father only” ([24:36](../24/36.md)). Some ancient manuscripts have this: “neither the angels of the heavens, except the Father only.”\n* “you do not know the day nor the hour” ([25:13](../25/13.md)). Some ancient manuscripts have this: “you do not know the day nor the hour in which the Son of Man comes.”\n* “this is my blood of the covenant” ([26:28](../26/28.md)). Some ancient manuscripts have this: “this is my blood of the new covenant”\n* “named Barabbas” ([27:16](../27/16.md)). Some ancient manuscripts have this: “named Jesus Barabbas”\n* “Barabbas” ([27:17](../27/17.md)). Some ancient manuscripts have this: “Jesus Barabbas”\n* “the blood of this one” ([27:24](../27/24.md)). Some ancient manuscripts have this: “the blood of this righteous one.”\n* “casting a lot” ([27:35](../27/35.md)). Some ancient manuscripts have this: “casting a lot, so that what was spoken through the prophet might be fulfilled, ‘They divided my robes for themselves, and they cast a lot for my clothing.’”\n* “And behold, Jesus met them” ([28:9](../28/09.md)). Some ancient manuscripts have this: “And behold, as they were going to report to his disciples, Jesus met them.”\n* “until the end of the age’” ([28:20](../28/20.md)). Some ancient manuscripts have this: “until the end of the age.’ Amen.”\n
3	1:intro	y7kk				0	# Matthew 1 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The genealogy of Jesus (1:1–17)\n * Jesus’ parents and birth (1:18–25)\n\nSome translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULT does this in [1:23](../01/23.md) with the quote from [Isaiah 7:14](../isa/07/14.md).\n\n## Special Concepts in this Chapter\n\n### Genealogy\n\nA genealogy is a list that records a person’s ancestors or descendants. Genealogies were important to the Jewish people because family lineage is how they decided how someone functioned in society. For instance, if someone was a descendant of Aaron, they were able to become priests. Similarly, if someone was a descendant of King David, they were able to become a king. This genealogy shows that Jesus was clearly a descendant of King David, and therefore, was able to become king.\n\n### The word “fathered”\n\nWhen Matthew uses the word “fathered,” he only means that the older man was an ancestor of the younger man. In most cases, the older man is the direct father of the younger man. However, sometimes the older man is a grandfather (for example, Josiah is the grandfather of Jechoniah) or a more distant ancestor (for example, Joram is the great-great-grandfather of Ozias). If possible, use a word that indicates that the older man is the ancestor of the younger man without stating that the older man is the father of the younger man. If you need to be more specific, the UST provides one way to do so.\n\n### Three groups of 14\n\nMatthew concludes the genealogy by dividing it up into three groups of 14 generations. He divides the groups by using two key events in Israel’s history: David starting his dynasty and the Babylonians capturing Jerusalem. In order to count 14 generations from Abraham until David, both Abraham and David need to be included. To count 14 generations from David until the Babylonian deportation, David needs to be excluded but Jechoniah needs to be included. To count 14 generations from the Babylonian deportation until the Christ, both Jechoniah and Christ need to be included. The ULT and UST divide the section into paragraphs based on the divisions. Consider how you might show these divisions in your translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll of the forms of “you” in this chapter appear in instructions that an angel gives to Joseph. Because of that, all forms of “you” in this chapter are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Stating that Mary became pregnant\n\nIn [1:18](../01/18.md), [1:20](../01/20.md), and [1:23](../01/23.md), Matthew refers to a woman becoming pregnant, but he excludes the involvement of a man in the process. He uses the phrases “to have in the womb” and “having been conceived in her” to avoid referring to the male role in conception. In your translation, you should not identify the Holy Spirit as the one who performed the normal male role, since the Holy Spirit did not have sex with Mary. Instead, the Holy Spirit performed a miracle. So, use a form that does not refer to the male role in conception or a form that denies that a man was involved.\n\n### Translating names\n\nIn the genealogy, Matthew uses specific Greek spellings of names. These spellings do not always match the Hebrew spellings of the names that you can read in the Old Testament. The ULT and UST spell out how these names sound as Matthew wrote them in Greek. In contrast, some translations spell out these names as they appear in the Old Testament. Consider spelling these names as do other translations that your readers might be familiar with. Otherwise, consider whether your team wishes to spell names in the same way throughout the Bible or whether you will spell them differently in different places. If you do spell them differently in different places, you may need to include footnotes that provide other spellings.
4	1:1	n4xw		rc://*/ta/man/translate/figs-explicit	βίβλος γενέσεως	1	Here, the phrase **book of the genealogy** could refer to: (1) just the list of Jesus’ ancestors that follows in [1:2–17](../01/02.md). Alternate translation: “The book of the ancestry” (2) the list of Jesus’ ancestors as well as information about his birth and childhood (see [1:2–2:23](../01/02.md)). Alternate translation: “The book of the ancestors and birth”
5	1:1	a1t0		rc://*/ta/man/translate/figs-possession	βίβλος γενέσεως Ἰησοῦ Χριστοῦ	1	Here, Matthew is using the possessive form to describe a **book** that contains the **genealogy** that lists the ancestors of **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “The book that contains the genealogy concerning Jesus Christ”
6	1:1	nlc8		rc://*/ta/man/translate/figs-metonymy	βίβλος	1	Here, **book** represents a written record. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The written record” or “The list”
7	1:1	vpg1		rc://*/ta/man/translate/figs-metaphor	υἱοῦ Δαυεὶδ, υἱοῦ Ἀβραάμ	1	Here Matthew is speaking of a male descendant as if he were a **son**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who is descended from David, who is descended from Abraham”
8	1:1	zw1t		rc://*/ta/man/translate/figs-explicit	υἱοῦ Ἀβραάμ	1	Here Matthew could mean: (1) that David is a **son of Abraham**. Alternate translation: “who was a son of Abraham” (2) that Jesus is a **son of Abraham**. Alternate translation: “and also son of Abraham”
9	1:2	cyc6		rc://*/ta/man/translate/translate-names	Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ	1	Here Matthew begins a list of Jesus’ ancestors. Consider how people normally list ancestors in your language. Use the same wording throughout the whole list ([1:2–16](../01/02.md)). Possible formats are: (1) “Abraham’s son was Isaac, and Isaac’s son was Jacob, and Jacob’s sons were Judah and his brothers” (2) “Isaac’s father was Abraham, and Jacob’s father was Isaac, and Judah’s father was Jacob” (3) “Abraham fathered Isaac, who fathered Jacob, who fathered Judah and his brothers”
10	1:2	wiqy		rc://*/ta/man/translate/translate-names	Ἀβραὰμ & τὸν Ἰσαάκ, Ἰσαὰκ & τὸν Ἰακώβ, Ἰακὼβ & τὸν Ἰούδαν	1	Unless a note specifies otherwise, all the names in the list of ancestors ([1:2–16](../01/02.md)) are names of men.
11	1:2	pl71		rc://*/ta/man/translate/translate-kinship	τοὺς ἀδελφοὺς αὐτοῦ	1	**Judah** had 11 **brothers**, and some of them were older and some of them were younger. Make sure this is clear if your language marks these distinctions.
12	1:3	ncga		rc://*/ta/man/translate/translate-names	Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζάρα ἐκ τῆς Θαμάρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ,	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verse.
13	1:3	g8y6		rc://*/ta/man/translate/translate-names	ἐκ τῆς Θαμάρ	1	The word **Tamar** is the name of a woman. She was the daughter-in-law of **Judah**.
14	1:3	sn21		rc://*/ta/man/translate/translate-names	τὸν Ἑσρώμ, Ἑσρὼμ & τὸν Ἀράμ	1	Many translations spell **Hezrom** as “Hezron” and **Aram** as “Ram.” Consider how translations with which your readers might be familiar spell these names. Alternate translation: “Hezron … Hezron … Ram”
15	1:4	kywc		rc://*/ta/man/translate/translate-names	Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών,	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
16	1:4	xlps		rc://*/ta/man/translate/translate-names	Ἀρὰμ	1	Many translations spell **Aram** as “Ram.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Ram”
17	1:5	w4mz		rc://*/ta/man/translate/translate-names	Σαλμὼν δὲ ἐγέννησεν τὸν Βόες ἐκ τῆς Ῥαχάβ, Βόες δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί,	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
18	1:5	q5bd		rc://*/ta/man/translate/translate-names	Ῥαχάβ & Ῥούθ	1	The words **Rahab** and **Ruth** are the names of women. **Rahab** protected Israelite spies when the Israelites were about to conquer the land that God had promised to give them. **Ruth** was from Moab but believed in God and traveled to Israel with her mother-in-law, Naomi.
19	1:6	e1rp		rc://*/ta/man/translate/translate-names	Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου,	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
20	1:6	msbw		rc://*/ta/man/translate/figs-explicit	ἐκ τῆς τοῦ Οὐρίου	1	**Uriah** was one of the leaders of the Israelite army, a leader whom **David** trusted. However, David saw Uriah’s wife, named Bathsheba, and wanted her for himself. He had Uriah killed and took Uriah’s wife for himself. You can read about this story in [2 Samual 11:1–27](../2sa/11/01.md). If it would be helpful in your language, you could include some extra information if your readers would not know this story. Alternate translation: “by Bathsheba the wife of Uriah, whom he had killed”
21	1:7	nc4v		rc://*/ta/man/translate/translate-names	Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσάφ	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
22	1:7	dvau		rc://*/ta/man/translate/translate-names	τὸν Ἀσάφ	1	Many translations spell **Asaph** as “Asa.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Asa”
23	1:8	jnly		rc://*/ta/man/translate/translate-names	Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
24	1:8	zcs9		rc://*/ta/man/translate/translate-names	Ἀσὰφ & τὸν Ὀζείαν	1	Many translations spell **Asaph** as “Asa” and **Ozias** as “Uzziah.” Consider how translations with which your readers might be familiar spell these names. Alternate translation: “Asa … Uzziah”
25	1:8-9	ei0o		rc://*/ta/man/translate/figs-explicit	Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν, Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ	1	In these two verses, Matthew lists **Joram**, **Ozias**, and **Jotham**. In the list of kings in 1 Chronicles 3, however, there are four names between **Joram** and **Jotham** (see [1 Chronicles 3:11–12](../1co/03/11.md)), not one. So, Matthew has not mentioned three of these kings, and the word translated **fathered** only requires the older person to be an ancestor of the younger person, who could be a son, grandson, great-grandson, or even great-great-grandson. It is unclear exactly where in the list Matthew leaves out the three kings. He could be using the name **Ozias**: (1) to refer to the king that 1 Chronicles names “Azariah.” In this case, **Ozias** is the great-great-grandson of **Joram** and the father of **Jotham**. Alternate translation: “and Joram was the great-great-grandfather of Ozias, and Ozias fathered Jotham” (2) to refer to the king that 1 Chronicles names “Ahaziah.” In this case, **Ozias** is the son of **Joram** and the great-great-grandfather of **Jotham**. Alternate translation: “and Joram fathered Ozias, and Ozias was the great-great-grandfather of Jotham”
26	1:9	m35z		rc://*/ta/man/translate/translate-names	Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἀχάζ, Ἀχὰζ δὲ ἐγέννησεν τὸν Ἑζεκίαν	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
27	1:9	lj7z		rc://*/ta/man/translate/translate-names	Ὀζείας	1	Many translations spell **Ozias** as “Uzziah.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Uzziah”
28	1:10	zgmk		rc://*/ta/man/translate/translate-names	Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσίαν	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
29	1:10	odm9		rc://*/ta/man/translate/translate-names	τὸν Ἀμώς, Ἀμὼς	1	Many translations spell **Amos** as “Amon.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Amon … Amon”
30	1:11	t8ob		rc://*/ta/man/translate/translate-names	Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
31	1:11	c2bh		rc://*/ta/man/translate/figs-explicit	Ἰωσίας & ἐγέννησεν τὸν Ἰεχονίαν	1	In [1 Chronicles 3:15–16](../1ch/03/15.md), **Josiah** is listed as the father of Jehoiakim, who is the father of **Jechoniah**. If it would be helpful in your language, you could clarify that **Josiah** was the grandfather of **Jechoniah**. Alternate translation: “Josiah fathered the father of Jechoniah”
32	1:11	vzs3		rc://*/ta/man/translate/translate-kinship	τοὺς ἀδελφοὺς αὐτοῦ	1	If you must specify whether these **brothers** were older or younger, it is more likely that they were younger brothers. Alternate translation: “his younger brothers”
33	1:11	v2im		rc://*/ta/man/translate/figs-explicit	ἐπὶ τῆς μετοικεσίας Βαβυλῶνος	1	Here Matthew refers to how the Babylonians conquered Jerusalem and took most of the people away to the country of Babylon. If it would be helpful in your language, you could use a word or phrase that makes this idea more explicit. Alternate translation: “when the Babylonians captured Jerusalem and took many people away”
34	1:12	y7cx		rc://*/ta/man/translate/figs-explicit	μετὰ & τὴν μετοικεσίαν Βαβυλῶνος	1	Here Matthew refers to the same event that he referred to in [1:11](../01/11.md). Express the idea in the same way you did there. Alternate translation: “after the Babylonians captured Jerusalem and took many people away”
35	1:12	ua1g		rc://*/ta/man/translate/translate-names	Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβαβέλ	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
36	1:12	ya86		rc://*/ta/man/translate/translate-names	τὸν Σαλαθιήλ, Σαλαθιὴλ	1	Many translations spell **Salathiel** as “Shealtiel.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Shealtiel … Shealtiel”
37	1:12	qqo6		rc://*/ta/man/translate/figs-explicit	Σαλαθιὴλ & ἐγέννησεν τὸν Ζοροβαβέλ	1	In [1 Chronicles 3:19](../1co/03/19.md), a brother of **Salathiel** named Pedaiah is listed as the father of **Zerubbabel**. However, early Greek translations of [1 Chronicles 3:19](../1co/03/19.md) list **Salathiel** as the father of **Zerubabbel**. Matthew most likely used a source like these early Greek translations, so he probably intended his readers to think of **Salathiel** as the father of **Zerubbabel** and not as his uncle. If it would be helpful in your language, you could include some of this information in a footnote.
38	1:13	dcab		rc://*/ta/man/translate/translate-names	Ζοροβαβὲλ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακείμ, Ἐλιακεὶμ δὲ ἐγέννησεν τὸν Ἀζώρ	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
39	1:14	seok		rc://*/ta/man/translate/translate-names	Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχείμ, Ἀχεὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
40	1:15	d8av		rc://*/ta/man/translate/translate-names	Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Μαθθάν, Μαθθὰν δὲ ἐγέννησεν τὸν Ἰακώβ	1	This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
41	1:16	sq31		rc://*/ta/man/translate/translate-names	Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας	1	This is the end of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses.
42	1:16	wdbo		rc://*/ta/man/translate/translate-names	Μαρίας	1	The word **Mary** is the name of a woman.
43	1:16	b3bm		rc://*/ta/man/translate/figs-activepassive	ἐξ ἧς ἐγεννήθη Ἰησοῦς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who gave birth to Jesus”\n
44	1:16	ovf4		rc://*/ta/man/translate/figs-distinguish	ὁ λεγόμενος Χριστός	1	Here, the phrase **the one called Christ** distinguishes this **Jesus** from any other people named Jesus. If it would be helpful in your language, you could use a form that distinguishes between this **Jesus** and any other people with that name. Alternate translation: “the Jesus called Christ” or “specifically the one who is called Christ”
45	1:16	z2rg		rc://*/ta/man/translate/figs-activepassive	ὁ λεγόμενος Χριστός	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “whom people call Christ”
46	1:17	vdhv		rc://*/ta/man/translate/figs-explicit	ἀπὸ Ἀβραὰμ ἕως Δαυεὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες	1	In order to count 14 generations **from Abraham until David**, both Abraham and David need to be included. To count 14 generations **from David until the Babylonian deportation**, David needs to be excluded but Jechoniah needs to be included. To count 14 generations **from the Babylonian deportation until the Christ**, both Jechoniah and Jesus need to be included. Consider how you might express the calculations so that they match with the list. Alternate translation: “from Abraham up to and including David were 14 generations, and after David and until the Babylonian deportation were 14 generations, and starting with the Babylonian deportation and counting up to and including the Christ were 14 generations”
47	1:17	z5xw		rc://*/ta/man/translate/figs-explicit	τῆς μετοικεσίας Βαβυλῶνος	-1	Here Matthew refers to the same event that he referred to in [1:11–12](../01/11.md). Express the idea in the same way you did in those verses. Alternate translation: “the Babylonians captured Jerusalem and took many people away … when that happened”
48	1:18	gnl6		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces a new section in this book that focuses on **the birth of Jesus Christ**. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “Next,”
49	1:18	cqt1		rc://*/ta/man/translate/figs-activepassive	μνηστευθείσης & τῷ Ἰωσήφ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was her parents. Alternate translation: “whose parents promised to Joseph that she would marry him”
50	1:18	xvk1		rc://*/ta/man/translate/figs-euphemism	πρὶν & συνελθεῖν αὐτοὺς	1	Matthew is referring in a polite way to having sex by using the phrase **came together**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “before they consummated the marriage” or “before they had sex”
51	1:18	in4a		rc://*/ta/man/translate/figs-activepassive	εὑρέθη ἐν γαστρὶ ἔχουσα	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “was having in the womb” or “realized that she was having in the womb”
52	1:18	q6y8		rc://*/ta/man/translate/figs-idiom	ἐν γαστρὶ ἔχουσα	1	Here, the phrase **having in the womb** refers to being pregnant. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “to be with child” or “to be pregnant”
53	1:18	a71d		rc://*/ta/man/translate/figs-explicit	ἐκ Πνεύματος Ἁγίου	1	The phrase **from the Holy Spirit** indicates that Mary did not become pregnant in the usual way, that is, by having sex with a man. Rather, she became pregnant because the Holy Spirit caused her to be pregnant. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by the power of the Holy Spirit” or “because of the Holy Spirit’s work”
54	1:19	h941		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,”
55	1:19	yufg		rc://*/ta/man/translate/figs-explicit	Ἰωσὴφ & ὁ ἀνὴρ αὐτῆς	1	Matthew implies that Joseph did not know that the baby came from the Holy Spirit. Joseph thought that Mary had become pregnant after having sex with another man, which is why he wanted **to divorce her**. If it would be helpful in your language, you could clarify that Joseph did not know that the Holy Spirit had caused Mary to be pregnant. Alternate translation: “Joseph her husband thought that she had been unfaithful, so”
56	1:19	pu3p		rc://*/ta/man/translate/figs-explicit	ὁ ἀνὴρ αὐτῆς & ἀπολῦσαι αὐτήν	1	As the previous verse shows (see [1:18](../01/18.md)), Mary and Joseph were not yet married. In their culture, however, being “engaged” was a promise to marry, so Matthew can refer to **Joseph** as Mary’s **husband**. He can also refer to breaking the engagement as divorce. If it would be helpful in your language, you could clarify that Matthew is referring to an engaged man breaking the engagement. Alternate translation: “her fiancé … to break the engagement with her”
57	1:20	iip4		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ταῦτα & αὐτοῦ ἐνθυμηθέντος, ἰδοὺ, ἄγγελος Κυρίου & ἐφάνη	1	The angel appeared to Joseph while he was deciding to divorce Mary. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “during the time when Joseph was reflecting on these things, behold, an angel of the Lord appeared”
58	1:20	y747		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express behold with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
59	1:20	meua		rc://*/ta/man/translate/writing-quotations	λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared”
60	1:20	lc8r		rc://*/ta/man/translate/figs-metaphor	υἱὸς Δαυείδ	1	Here, Matthew is speaking of a male descendant as if he were a **son**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who is descended from David”
61	1:20	fgby		rc://*/ta/man/translate/grammar-connect-logic-result	μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου; τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν Ἁγίου	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the command in the first clauses. Alternate translation: “the one having been conceived in Mary is from the Holy Spirit, so you should not fear to take her as your wife”
62	1:20	va5e		rc://*/ta/man/translate/figs-activepassive	τὸ & ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν Ἁγίου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Holy Spirit is the one who caused her to conceive her child”
63	1:21	yucr		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν; αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the command that the first clause describes. Alternate translation: “and because he will save his people from their sins, you will call his name Jesus”
64	1:21	ifq8		rc://*/ta/man/translate/translate-tense	καλέσεις	1	Here the angel gives a command using the future tense. If your language does not use the future tense for commands, you could use a form that your language uses to express commands. Alternate translation: “you must call” or “you are to call”
65	1:21	j38f		rc://*/ta/man/translate/figs-explicit	Ἰησοῦν; αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν	1	The name **Jesus** means “the Lord saves” in Hebrew. The angel is explaining that **Jesus** should have this name because **he will save his people**. If it would be helpful in your language, you could explain what Jesus’ name means or include this information in a footnote. Alternate translation: “Jesus, for, as his name indicates, he will save his people from their sins” or “Jesus, that is, ‘the Lord saves,’ since he will save his people from their sins”
66	1:21	ocr6		rc://*/ta/man/translate/figs-explicit	τὸν λαὸν αὐτοῦ	1	Here, the phrase **his people** refers most directly to Jewish people, but it also includes anyone who believes in **Jesus**. If it would be helpful in your language, you could use a word or phrase that identifies a group of people who belong to or are connected with Jesus. Alternate translation: “his own people” or “the people who belong to him”
67	1:22	q4lw		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces Matthew’s comment on what he has narrated so far. If it would be helpful in your language, you could use a word or phrase that introduces a comment from the narrator, or you could leave **Now** untranslated. Alternate translation: “I note that” or “As a matter of fact,”
68	1:22	rlse		rc://*/ta/man/translate/writing-pronouns	τοῦτο & ὅλον γέγονεν	1	The pronoun **this** refers to what Matthew has said about Mary becoming pregnant before she and Joseph were married (see [1:18–21](../01/18.md)). If this is not clear for your readers, you could refer more directly to these events. Alternate translation: “Jesus was born in that way” or “what I have told you happened”
69	1:22	uwvw		rc://*/ta/man/translate/figs-activepassive	πληρωθῇ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it might fulfill”
70	1:22	c1vw		rc://*/ta/man/translate/figs-activepassive	τὸ ῥηθὲν ὑπὸ Κυρίου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “what the Lord spoke”
71	1:22	p39k		rc://*/ta/man/translate/figs-explicit	τοῦ προφήτου	1	The **prophet** to whom Matthew refers is Isaiah. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Isaiah the prophet”
72	1:22	e8ld		rc://*/ta/man/translate/writing-quotations	λέγοντος	1	In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see [Isaiah 7:14](../isa/07/14.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Isaiah” or “who declared”
73	1:23	wlft		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **Behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express behold with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “Pay attention:” or “Listen to me:”
74	1:23	c6yk		rc://*/ta/man/translate/figs-explicit	ἡ παρθένος	1	Although the word translated **virgin** occasionally refers to any young woman, whether she has had sex or not, the word normally refers to a young woman who has not had sex. This is what Matthew means here, so you should use a word or phrase that refers to a woman who is old enough to get married but who has not yet had sex. Alternate translation: “the marriageable woman who has not had sex”
75	1:23	nlp1		rc://*/ta/man/translate/figs-idiom	ἐν γαστρὶ ἕξει	1	Here, the phrase **have in her womb** refers to a woman being pregnant. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will be with child” or “will be expecting a baby”
76	1:23	qg9l		rc://*/ta/man/translate/writing-pronouns	καλέσουσιν	1	The pronoun **they** refers to people in general. If this is not clear for your readers, you could use a form that refers to people in general. Alternate translation: “others will call” or “everyone will call”
77	1:23	sln1		rc://*/ta/man/translate/translate-transliterate	Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον, μεθ’ ἡμῶν ὁ Θεός	1	The word **Immanuel** is a Hebrew word. Matthew spelled it out using Greek letters so his readers would know how it sounded, and then he explained what it meant: **God with us**. In your translation you can spell it the way it sounds in your language and then explain its meaning. Alternate translation: “Immanuel,’ which is a Hebrew word that is translated as ‘God with us’”
78	1:23	lm6t		rc://*/ta/man/translate/figs-activepassive	ὅ ἐστιν μεθερμηνευόμενον, μεθ’ ἡμῶν ὁ Θεός.	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “which we translate as ‘God with us’” or “this name means ‘God with us’”
79	1:24	sxsv		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After the angel spoke to him,” or “Next,”
80	1:24	ioyp		rc://*/ta/man/translate/figs-activepassive	ἐγερθεὶς & ἀπὸ τοῦ ὕπνου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “having woken from his sleep” or “having risen from sleep”
81	1:24	iue3		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ παρέλαβεν	1	Here, the word **and** introduces how Joseph **did as the angel of the Lord commanded him**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “by taking her”
82	1:25	mem5		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	Here, the word **And** introduces something that is unexpected for people who have gotten married. If it would be helpful in your language, you could use a word or phrase that introduces something that is unexpected. Alternate translation: “But” or “Despite that,”
83	1:25	i7p5		rc://*/ta/man/translate/figs-euphemism	οὐκ ἐγίνωσκεν αὐτὴν	1	Matthew is referring in a polite way to having sex by using the word **know**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. See how you translated the euphemism for having sex in [1:18](../01/18.md). Alternate translation: “he did not consummate the marriage with her” or “he did not sleep with her”
84	1:25	v3xe		rc://*/ta/man/translate/writing-pronouns	οὐκ ἐγίνωσκεν & ἐκάλεσεν & αὐτοῦ	1	Here, both times the pronoun **he** occurs, it refers to Joseph. The pronoun **his** refers to the **son**, Jesus. If it would be helpful in your language, you could use names instead of pronouns. Alternate translation: “Joseph did not know … Joseph called the son’s”
85	1:25	mclm		rc://*/ta/man/translate/figs-extrainfo	ἕως οὗ	1	Christians disagree about whether Joseph had sex with Mary after Jesus was born. In this verse, Matthew only refers to the time before Jesus was born. If possible, use a form that only refers to this time period and does not imply anything about what happened after Jesus was born. Alternate translation: “prior to when” or “during the time before”
86	2:intro	dz1c				0	# Matthew 2 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The visit of the learned men (2:1–12)\n * Joseph, Mary, and Jesus escape to Egypt (2:13–15)\n * Herod kills the baby boys in Bethlehem (2:16–18)\n * Joseph, Mary, and Jesus settle in Nazareth (2:19–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in verses 6 and 18, which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Learned men”\n\nIn this chapter, Matthew tells about how “learned men” from countries to the east of Judea visited Jesus in order to worship him. These were educated men who studied dreams and stars in the sky to try to learn about what was happening and what would happen in the future. Matthew does not present them as if they are evil. Consider how you might naturally refer to this kind of educated man. The ULT provides a general translation (“learned men”), and the UST illustrates how to use a descriptive phrase (“scholars who studied the stars”).\n\n### The star\n\nThe learned men journey to Jerusalem because they see a specific star. Matthew further describes how this star moved in the sky until it was directly above where Jesus was living. It is not clear exactly what this star was. Scholars have suggested that it was one of the planets, a shooting star, a comet, or a bright angel. If possible, use a word or phrase that refers generally to a natural source of light in the sky. If you need to be more specific, you could use a word or phrase that refers to stars, especially the kinds of stars that move or appear to move in the sky.\n\n### The journeys of Joseph, Mary, and Jesus\n\nIn this chapter, Matthew narrates several journeys that Joseph, Mary, and Jesus took. At first, they are in Bethlehem, which is a city near the capital city of Judea, Jerusalem. After the learned men visit, God warns Joseph to journey to Egypt, a country to the southwest of Judea, in order to escape from Herod, the king of Judea. After Herod dies, God tells Joseph that he can take his family back to Israel. However, he does not take his family back to Judea, because Herod’s son is now reigning in Herod’s place. Instead, he and his family travel to Nazareth, a city in the region of Galilee, which is north of Judea. When Matthew uses movement words, make sure that your translation fits with these journeys.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in direct speech to individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])
87	2:1	sdst		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,”
88	2:1	j9yn		rc://*/ta/man/translate/grammar-connect-time-sequential	τοῦ & Ἰησοῦ γεννηθέντος	1	Here, the phrase **Jesus having been born** states what happened before the **learned men from the east arrived in Jerusalem**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “after Jesus had been born”
89	2:1	esbr		rc://*/ta/man/translate/figs-possession	Βηθλέεμ τῆς Ἰουδαίας	1	Here, Matthew is using the possessive form to indicate that **Bethlehem** is in **Judea**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “Bethlehem in Judea”
90	2:1	kf5g		rc://*/ta/man/translate/figs-idiom	ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως	1	The phrase **in the days of** someone who is a **king** refers to the period of time in which that person ruled as **king**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “while Herod the king ruled” or “during the reign of Herod the king”
91	2:1	azm5		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “pay attention”
92	2:1	p6gc		rc://*/ta/man/translate/figs-explicit	ἀπὸ ἀνατολῶν	1	Here, the phrase **the east** refers to countries to the **east** of **Judea**. Matthew does not tell us exactly which country or countries he means. If it would be helpful in your language, you could refer more explicitly to countries to the east. Alternate translation: “who were from countries to the east of Judea”
93	2:2	o2f4		rc://*/ta/man/translate/writing-quotations	λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they were saying”
94	2:2	o4lu		rc://*/ta/man/translate/figs-explicit	ὁ τεχθεὶς Βασιλεὺς	1	Here the learned men could mean that: (1) **the one having been born** is destined to be **King of the Jews**. Alternate translation: “the one having been born to be King” (2) **the one having been born** is already the **King of the Jews**. Alternate translation: “the one having been born who is King”
95	2:2	a67k		rc://*/ta/man/translate/figs-activepassive	ὁ τεχθεὶς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whose birth recently happened, the one who is”
96	2:2	w3nc		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the learned men are asking about the **King of the Jews**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a question, or you could leave **For** untranslated. Alternate translation: “We ask because” or “Indeed,”
97	2:2	zj7c		rc://*/ta/man/translate/figs-possession	αὐτοῦ τὸν ἀστέρα	1	Here, the learned men are using the possessive form to describe a **star** that marks or identifies the **King of the Jews**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the star that identifies him” or “the star that proves he has been born”
98	2:2	n3a2		rc://*/ta/man/translate/figs-idiom	ἐν τῇ ἀνατολῇ	1	Here, the phrase **in the east** could refer to: (1) when the star appeared above the horizon. Alternate translation: “when it rose” (2) where the star appeared in the sky. Alternate translation: “as it rose in the east”
99	2:2	xthm		rc://*/ta/man/translate/figs-go	ἤλθομεν	1	In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went”
100	2:2	v248		rc://*/ta/man/translate/figs-explicit	προσκυνῆσαι	1	The phrase **to worship** can be used for how one behaves before God, but it can also be used for how one behaves before a king. Matthew uses this phrase because the learned men considered Jesus to be a king, but Matthew considers Jesus to be God. So, both meanings of the phrase **to worship** are included here. If possible, use a form that could be used for how one acts before both kings and God. If you must make a distinction, it is recommended that you use a form that refers to worshiping God. Alternate translation: “to bow before” or “to kneel before him to honor”
101	2:3	lhk6		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then,”
102	2:3	b0gt		rc://*/ta/man/translate/figs-ellipsis	πᾶσα Ἱεροσόλυμα μετ’ αὐτοῦ	1	Matthew is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “all Jerusalem became troubled with him”
103	2:3	qu3d		rc://*/ta/man/translate/figs-metonymy	πᾶσα Ἱεροσόλυμα	1	Here, **Jerusalem** refers to the people who live in Jerusalem. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “all the people in Jerusalem”
104	2:3	mc1r		rc://*/ta/man/translate/figs-hyperbole	πᾶσα	1	Matthew says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of” or “the majority of”
105	2:4	tkxe		rc://*/ta/man/translate/figs-explicit	τοῦ λαοῦ	1	Here, the phrase **the people** refers to the Jewish people. Matthew means that the **chief priests** and the **scribes** were part of the Jewish people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the Jews” or “who belonged to the Jewish people”
106	2:4	ne4v		rc://*/ta/man/translate/figs-quotations	ἐπυνθάνετο παρ’ αὐτῶν ποῦ ὁ Χριστὸς γεννᾶται	1	It may be more natural in your language to have a indirect quotation here. Alternate translation: “he inquired from them where the Christ would be born.”
107	2:4	cbxv		rc://*/ta/man/translate/figs-activepassive	ὁ Χριστὸς γεννᾶται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “is the place of Christ’s birth” or “is the Christ’s birthplace”
108	2:4	mi51		rc://*/ta/man/translate/translate-tense	ὁ Χριστὸς γεννᾶται	1	Here Herod asks a question about the location of Christ’s birth using the present tense. You could use whatever tense is natural in your language for this kind of question. Alternate translation: “will the Christ be born”
109	2:5	w68n		rc://*/ta/man/translate/figs-ellipsis	ἐν Βηθλέεμ	1	The chief priests and scribes are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “He is born in Bethlehem”
110	2:5	l7mh		rc://*/ta/man/translate/figs-possession	Βηθλέεμ τῆς Ἰουδαίας	1	See how you translated this phrase in [2:1](../02/01.md). Alternate translation: “Bethlehem in Judea”
111	2:5	o460		rc://*/ta/man/translate/writing-quotations	οὕτως & γέγραπται διὰ τοῦ προφήτου	1	In Matthew’s culture, **for thus it has been written through the prophet** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Micah the prophet (see [Micah 5:2](../mic/05/02.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “this is what God had Micah the prophet write down:”
112	2:5	z2i4		rc://*/ta/man/translate/figs-activepassive	οὕτως & γέγραπται διὰ τοῦ προφήτου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “thus the prophet wrote” or “thus God told the prophet to write”
113	2:6	uu4h		rc://*/ta/man/translate/figs-quotesinquotes	καὶ σύ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα; ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you use the following alternate translation, you will need to delete the comma at the end of the previous verse and only use one quotation mark at the end of this verse. Alternate translation: “that you, Bethlehem, land of Judah, are by no means least among the leaders of Judah, for from you will come out a ruling one who will shepherd God’s people Israel”
114	2:6	kmw7		rc://*/ta/man/translate/figs-apostrophe	καὶ σύ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα; ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ	1	Micah was speaking to **Bethlehem** as if it were a person. If it would be helpful in your language, you could direct the speech to the people who live in **Bethlehem**, or you could refer to **Bethlehem** in the third person. Alternate translation: “And Bethlehem, land of Judah, is by no means least among the leaders of Judah, for from this town will come out a ruling one who will shepherd my people Israel”
115	2:6	ez40		rc://*/ta/man/translate/figs-yousingular	σύ & σοῦ	1	The word **you** is singular in this verse because Micah is speaking to **Bethlehem**.
116	2:6	c2cl		rc://*/ta/man/translate/figs-litotes	οὐδαμῶς ἐλαχίστη	1	The prophet Micah is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **by no means**, together with an expression that is the opposite of the intended meaning, **least**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “very great” or “important”
117	2:6	pi6x		rc://*/ta/man/translate/figs-personification	τοῖς ἡγεμόσιν Ἰούδα	1	Since Micah is speaking to **Bethlehem** as if it were a person, he refers to important towns in **Judah** as if they were **leaders**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the leading towns of Judah” or “the great cities in Judah”
118	2:6	rihn		rc://*/ta/man/translate/figs-idiom	ἐκ σοῦ & ἐξελεύσεται ἡγούμενος	1	Here Micah refers to a person from Bethlehem becoming a **ruling one** as if the person were coming out of Bethlehem. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a person from you will be a ruling one”
119	2:6	tg5d		rc://*/ta/man/translate/figs-metaphor	ποιμανεῖ	1	Here, the prophet Micah is speaking of leading and caring for the **people** as if it were shepherding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will lead and care for”\n
120	2:7	uusp		rc://*/ta/man/translate/figs-possession	τὸν χρόνον τοῦ φαινομένου ἀστέρος	1	Here, Matthew is using the possessive form to describe the **time** when the **star** appeared. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the time at which the star appeared”
121	2:7	h2y0		rc://*/ta/man/translate/figs-quotations	ἠκρίβωσεν παρ’ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος.	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “inquired from them, ‘What was the time of the appearing of the star?’”
122	2:8	jtw7		rc://*/ta/man/translate/grammar-connect-time-sequential	καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου; ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ	1	Matthew tells how King Herod sent the learned men to Bethlehem before he mentions what King Herod told them. If it would be helpful in your language, you could rearrange this verse so that it tells the events in sequential order. Alternate translation: “And he said, ‘Having gone, search carefully for the young child, and after you have found him, report to me so that I also, having come, might worship him.’ Then, he sent them to Bethlehem.”\n
123	2:8	sbwi		rc://*/ta/man/translate/figs-go	πορευθέντες	1	In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “Having come”
124	2:8	jd7q		rc://*/ta/man/translate/figs-yousingular	ἐξετάσατε & εὕρητε & ἀπαγγείλατέ	1	Since Herod is speaking to the learned men, the word **you** and the commands **search** and **report** are plural.
125	2:8	iod8		rc://*/ta/man/translate/figs-go	ἐλθὼν	1	In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone”
126	2:8	g4d0		rc://*/ta/man/translate/figs-explicit	προσκυνήσω	1	Translate **worship** as you did in [2:2](../02/02.md). Alternate translation: “might bow before” or “might kneel before him to honor”
127	2:9	zws5		rc://*/ta/man/translate/figs-explicit	ἐπορεύθησαν	1	Here Matthew implies that they went to Bethlehem. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “went to Bethlehem”
128	2:9	fzm1		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “pay attention”
129	2:9	yb5t		rc://*/ta/man/translate/figs-idiom	ἐν τῇ ἀνατολῇ	1	Translate this phrase as you did in [2:2](../02/02.md). Alternate translation: “when it rose” or “as it rose in the east”
130	2:9	iknf		rc://*/ta/man/translate/figs-personification	προῆγεν αὐτούς ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον	1	Here Matthew speaks as if the **star** were a person who could go somewhere and stand there. He means that the star moved in the sky until it was directly above the place where Jesus was staying. We do not know exactly how the **star** moved or what it looked like. If it would be helpful in your language, you could state directly that the star moved and then stopped. Alternate translation: “was moving in the sky ahead of them until it was above where the young child was. Then it stopped moving”
131	2:10	otdt		rc://*/ta/man/translate/figs-explicit	ἰδόντες & τὸν ἀστέρα	1	Here Matthew could mean that: (1) they saw how the star moved and then stopped over where Jesus was. Alternate translation: “having seen that the star had stopped” or “having seen that the star was guiding them” (2) they saw that the star had appeared again. Alternate translation: “having seen the star again” or “having seen the star reappear”
132	2:10	vd00		rc://*/ta/man/translate/figs-explicitinfo	ἐχάρησαν χαρὰν μεγάλην σφόδρα	1	If your language does not use an abstract noun for the idea of **joy** or would not use both the noun **joy** and the verb **rejoiced** together, you could express the same idea by using only the verb. Alternate translation: “they rejoiced very much” or “they rejoiced exceedingly greatly”
133	2:11	y2tl		rc://*/ta/man/translate/figs-go	ἐλθόντες	1	In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come”
134	2:11	kidl		rc://*/ta/man/translate/figs-explicit	πεσόντες	1	Here Matthew means that the learned men kneeled on the ground or bowed down very low. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “kneeling down” or “prostrating themselves”
135	2:11	q8vp		rc://*/ta/man/translate/figs-explicit	προσεκύνησαν	1	Translate **worshiped** as you did in [2:2](../02/02.md) and [2:8](../02/08.md). Alternate translation: “they bowed before” or “they kneeled before him to honor”
136	2:11	r452		rc://*/ta/man/translate/figs-metonymy	τοὺς θησαυροὺς αὐτῶν	1	Here, **their treasures** refers to the boxes or bags they used to carry their gifts. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the containers that held their treasures” or “their treasure boxes”
137	2:12	th3j		rc://*/ta/man/translate/figs-activepassive	χρηματισθέντες	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God having warned them”
138	2:12	fjue		rc://*/ta/man/translate/figs-quotations	κατ’ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην & ἀνεχώρησαν	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “a dream, ‘Do not return to Herod,’ they departed”
139	2:13	k00j		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,”
140	2:13	l4ue		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “pay attention”
141	2:13	pr5c		rc://*/ta/man/translate/translate-tense	φαίνεται	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “appeared”
142	2:13	dawp		rc://*/ta/man/translate/writing-quotations	λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he commanded him”
143	2:13	ygms		rc://*/ta/man/translate/grammar-connect-logic-result	ἐγερθεὶς, παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι; μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό	1	If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the command in the first clauses. Alternate translation: “Because Herod is going to seek the young child to kill him, having gotten up, take the young child and his mother, and flee to Egypt, and remain there until I tell you.”
144	2:13	v88f		rc://*/ta/man/translate/figs-explicit	ἕως ἂν εἴπω σοι	1	Here the angel implies that he will **tell** Joseph that it is safe to return to his home. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “until I tell you it is safe to come back”
145	2:14	drx2		rc://*/ta/man/translate/figs-explicit	νυκτὸς	1	Here Matthew implies that they **departed for Egypt** the same **night** in which Joseph had the dream. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “that very night”
146	2:15	ft3a		rc://*/ta/man/translate/figs-explicit	ἦν	1	Matthew implies that Mary and Jesus also lived in Egypt with Joseph. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Joseph, Mary, and Jesus were”
147	2:15	we5w		rc://*/ta/man/translate/figs-activepassive	πληρωθῇ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this might fulfill”
148	2:15	lv97		rc://*/ta/man/translate/figs-activepassive	τὸ ῥηθὲν ὑπὸ Κυρίου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “what the Lord spoke”
149	2:15	rbm7		rc://*/ta/man/translate/figs-explicit	τοῦ προφήτου	1	The **prophet** to whom Matthew refers is Hosea. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Hosea the prophet”
150	2:15	s792		rc://*/ta/man/translate/writing-quotations	λέγοντος	1	In Matthew’s culture, saying was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Hosea the prophet (see [Hosea 11:1](../hos/11/01.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Hosea” or “who declared”\n
151	2:15	imhz		rc://*/ta/man/translate/figs-explicit	ἐκάλεσα	1	Here the author of the quotation, Hosea, implies that God is summoning his **son** from Egypt. He is not just speaking to his **son**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I summoned”
152	2:16	aygj		rc://*/ta/man/translate/figs-metonymy	ἰδὼν	1	Here, Matthew speaks of knowing as if it were seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “having learned” or “having known”
153	2:16	bhtt		rc://*/ta/man/translate/figs-explicit	ἐνεπαίχθη ὑπὸ τῶν μάγων	1	Matthew implies that Herod realized that the **learned men** were not going to visit him and tell him where Jesus was. That is why he felt **mocked**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he had been mocked by the learned men, who were not going to return” or “the learned men had deceived him by not coming back to him”
154	2:16	g513		rc://*/ta/man/translate/figs-activepassive	ἐνεπαίχθη ὑπὸ τῶν μάγων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the learned men had mocked him”
155	2:16	d8d5		rc://*/ta/man/translate/figs-explicit	ἀποστείλας, ἀνεῖλεν	1	Here Matthew implies that Herod sent other people to kill the **children**. He did not kill the children himself. If it would be helpful to your readers, you could express this idea more explicitly. Alternate translation: “he sent forth his soldiers to kill”
156	2:16	tvj8		rc://*/ta/man/translate/figs-idiom	ἀπὸ διετοῦς καὶ κατωτέρω	1	Here, the phrase **from two years and under** identifies **children** that are two years old or younger than two years old. If it would be helpful in your language, you could use a comparable phrase in your language. Alternate translation: “from those who were just born to those who were two years old” or “those who were younger than three years old”
157	2:16	es2c		rc://*/ta/man/translate/figs-explicit	κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων	1	Here Matthew implies that Herod decided what ages of baby boys to have killed based on when the learned men first saw the star. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “basing this decision on the time of the star’s appearance that he had determined exactly from the learned men”
158	2:17	x68m		rc://*/ta/man/translate/grammar-connect-time-simultaneous	τότε	1	Here, the word **Then** indicates that the prophecy was fulfilled at the time when Herod had his soldiers kill the baby boys in Bethlehem. If it would be helpful in your language, you could use a word or phrase that introduces something that happens at the same time. Alternate translation: “And so” or “It was then that it”
159	2:17	l8g5		rc://*/ta/man/translate/figs-activepassive	ἐπληρώθη τὸ ῥηθὲν	1	See how you translated the similar passive forms in [1:22](../01/22.md) and [2:15](../02/15.md). Alternate translation: “these events fulfilled what God spoke”
160	2:17	ykxc		rc://*/ta/man/translate/writing-quotations	λέγοντος	1	In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by **Jeremiah the prophet** (see [Jeremiah 31:15](../jer/31/15.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in his book” or “who declared”
161	2:18	zm17		rc://*/ta/man/translate/figs-metaphor	φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς, Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι	1	This prophecy speaks of women who live in **Ramah** as if they were **Rachel**, their ancestor. If it would be helpful in your language, you could refer directly to the women who are descended from **Rachel**. Alternate translation: “Voices were heard in Ramah, weeping and great mourning, women descended from Rachel weeping for their children, and not willing to be comforted”
162	2:18	k91t		rc://*/ta/man/translate/figs-activepassive	φωνὴ & ἠκούσθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “There was a voice” or “People heard a voice”
163	2:18	x062		rc://*/ta/man/translate/figs-doublet	κλαυθμὸς καὶ ὀδυρμὸς πολύς	1	The terms **weeping** and **great mourning** mean similar things. Matthew is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “much weeping” or “deep mourning”
164	2:18	sve3		rc://*/ta/man/translate/grammar-connect-logic-result	οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because they are no more, she is not willing to be comforted”
165	2:18	rgg1		rc://*/ta/man/translate/figs-activepassive	οὐκ ἤθελεν παρακληθῆναι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “she was not willing to receive comfort” or “no one could comfort her”
166	2:18	p9ri		rc://*/ta/man/translate/figs-euphemism	οὐκ εἰσίν	1	The author of the quotation is referring to the death of the children in a polite way by using the phrase **they are no more**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “they had passed away” or “because they had died”
167	2:19	vupx		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,”
168	2:19	wwpi		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
169	2:19	o6s1		rc://*/ta/man/translate/translate-tense	φαίνεται	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “appeared”
170	2:20	pljv		rc://*/ta/man/translate/writing-quotations	λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he commanded him”
171	2:20	hij7		rc://*/ta/man/translate/grammar-connect-logic-result	ἐγερθεὶς, παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ πορεύου εἰς γῆν Ἰσραήλ; τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου	1	If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the command in the first clauses. Alternate translation: “Because the ones seeking the life of the child have died, having gotten up, take the young child and his mother and go to the land of Israel.”
172	2:20	hz2m		rc://*/ta/man/translate/figs-idiom	οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου	1	Here, the phrase **the ones seeking the life of the child** refers to people who wanted to kill the child. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “the ones seeking to do away with the child” or “the ones wishing to kill the child”
173	2:22	h4cq		rc://*/ta/man/translate/translate-names	Ἀρχέλαος	1	The word **Archelaus** is the name of a man. He began to rule after his father **Herod** died.
174	2:22	n47p		rc://*/ta/man/translate/figs-quotations	ἀκούσας & ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου, ἐφοβήθη	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “having heard, ‘Archelaus is reigning over Judea in the place of his father Herod,’ he was afraid”
175	2:22	m1ph		rc://*/ta/man/translate/figs-explicit	χρηματισθεὶς	1	Here Matthew implies that Joseph was **warned** against living in Judea. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having been warned about living in Judea”
176	2:22	dy6b		rc://*/ta/man/translate/figs-activepassive	χρηματισθεὶς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God, probably speaking through an angel. Alternate translation: “God having warned him” or “an angel of the Lord having warned him”
177	2:23	ev23		rc://*/ta/man/translate/figs-go	ἐλθὼν	1	In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come”
178	2:23	oxc9		rc://*/ta/man/translate/figs-explicit	κατῴκησεν	1	Matthew implies that Mary and Jesus also lived in **Nazareth** with Joseph. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Joseph, Mary, and Jesus lived”
179	2:23	lax1		rc://*/ta/man/translate/figs-activepassive	λεγομένην	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that people called” or “whose name was”
180	2:23	rwhw		rc://*/ta/man/translate/grammar-connect-logic-result	ὅπως	1	Here, the phrase **so that** could introduce: (1) a result from Joseph and his family living in Nazareth. Alternate translation: “with the result that” (2) a purpose for which Joseph and his family lived in Nazareth. If you use the following alternate translation, you may need to delete the comma after **prophets**. Alternate translation: “in order that”
181	2:23	dx5i		rc://*/ta/man/translate/figs-activepassive	πληρωθῇ τὸ ῥηθὲν	1	See how your translated the similar passive forms in [2:15](../02/15.md) and [2:17](../02/17.md). Alternate translation: “this might fulfill what God spoke”
182	2:23	vxb8		rc://*/ta/man/translate/figs-quotations	τῶν προφητῶν, ὅτι Ναζωραῖος κληθήσεται	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “the prophets, ‘He will be called a Nazarene’”
183	2:23	okmw		rc://*/ta/man/translate/figs-extrainfo	τῶν προφητῶν	1	Matthew does not clarify which **prophets** he is referring to, and there is no single passage in the Old Testament that speaks about Jesus being a **Nazarene**. Because of that, you should not include any implied information here. If possible, leave the statement as general as it appears in the ULT. Alternate translation: “God’s prophets” or “prophets”
184	2:23	sa9k		rc://*/ta/man/translate/figs-activepassive	Ναζωραῖος κληθήσεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “they will call him a Nazarene”
185	2:23	yrb7		rc://*/ta/man/translate/writing-pronouns	κληθήσεται	1	The pronoun **he** refers to the Messiah. If this is not clear for your readers, you could refer to the Messiah more directly. The **prophets** probably did not know that his name would be Jesus, so you should use a title like “Christ” or “Messiah” here. Alternate translation: “the Christ will be called”
186	3:intro	a6h3				0	# Matthew 3 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preached a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible part of the wheat plant, the chaff. Just as a farmer separates the grain from the chaff, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the chaff, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
187	3:1	xp3z		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,”
188	3:1	yoaf		rc://*/ta/man/translate/figs-idiom	ἐν & ταῖς ἡμέραις ἐκείναις	1	Here, Matthew uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “during that time”
189	3:1	tmu9		rc://*/ta/man/translate/figs-explicit	ταῖς ἡμέραις ἐκείναις	1	Here, the phrase **those days** refers to the period of time before Jesus began his public ministry. During this time, Jesus lived in Nazareth with his family. Matthew is not referring to the period of time in which Joseph, Mary, and Jesus traveled back from Egypt to Galilee. If it would be helpful in your language, you could refer more explicitly to the time period in which Jesus lived in Nazareth. Alternate translation: “the days when Jesus lived in Nazareth” or “the days before Jesus began his ministry”
190	3:1	ifa0		rc://*/ta/man/translate/writing-participants	παραγίνεται Ἰωάννης ὁ Βαπτιστὴς	1	This phrase introduces a new character into the story. If your language has an expression of its own that serves this purpose, you could use it here. Alternate translation: “there is a man named John the Baptist” or “a man called John the Baptist appears”
191	3:1	bcdv		rc://*/ta/man/translate/translate-tense	παραγίνεται	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came”
192	3:2	nc62		rc://*/ta/man/translate/writing-quotations	λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said”
193	3:2	u2pi		rc://*/ta/man/translate/grammar-connect-logic-result	μετανοεῖτε, ἤγγικεν γὰρ ἡ Βασιλεία τῶν Οὐρανῶν	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the command in the first clause. Alternate translation: “The kingdom of the heavens is near, so repent”
194	3:2	dweb		rc://*/ta/man/translate/figs-explicit	ἡ Βασιλεία τῶν Οὐρανῶν	1	Here John the Baptist is referring to God’s **kingdom** that currently exists in **the heavens**. A **kingdom** is a situation in which a king rules over his people in a specific area. See the book introduction for more information about **the kingdom of the heavens**. Consider how you might express this idea here and throughout the rest of Matthew. Alternate translation: “God’s complete reign” or “the ability to be fully God’s people”
195	3:2	hvx8		rc://*/ta/man/translate/figs-explicit	ἤγγικεν	1	Here Matthew uses this phrase in the sense of **near** in time. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “is about to begin” or “is about to happen”
196	3:3	et5g		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces a further explanation of what Matthew has said about John the Baptist. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Now”
197	3:3	fl4v		rc://*/ta/man/translate/figs-activepassive	ὁ ῥηθεὶς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one about whom the Lord spoke”
198	3:3	qt02		rc://*/ta/man/translate/writing-quotations	λέγοντος	1	In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see [Isaiah 40:3](../isa/40/03.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in his book” or “who declared”
199	3:3	s62r		rc://*/ta/man/translate/figs-synecdoche	φωνὴ βοῶντος	1	Isaiah is using **voice** to represent a person speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “A person calling out” or “Someone calling out”\n
200	3:3	mm58		rc://*/ta/man/translate/writing-quotations	βοῶντος ἐν τῇ ἐρήμῳ	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “of one calling out in the wilderness and saying” or “of one calling out in the wilderness, declaring”\n
201	3:3	yhe7		rc://*/ta/man/translate/figs-quotesinquotes	τῇ ἐρήμῳ: ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you do, you will need to delete the single quotation mark at the end of this quotation. Alternate translation: “the wilderness that people must make ready the way of the Lord, that they must make his paths straight”\n
202	3:3	n7lh		rc://*/ta/man/translate/figs-parallelism	ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	1	These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a connecting word in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Make ready the way of the Lord, yes, make his paths straight”
203	3:3	j99i		rc://*/ta/man/translate/figs-metaphor	ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ	1	Here Isaiah speaks as if people should build and maintain roads for **the Lord** to travel on as he comes to visit his people. He means that people need to be living and acting in the proper ways when **the Lord** appears to his people. If it would be helpful in your language, you could express the metaphor in simile form or state the meaning plainly. Alternate translation: “Live and behave in a way that pleases God, as if you were making a road ready for him to travel on”
204	3:4	j647		rc://*/ta/man/translate/writing-background	αὐτὸς δὲ ὁ Ἰωάννης	1	Here Matthew uses the word **Now** to introduce background information that will help readers understand what happens next. The word does not introduce another event in the story. This background information is found in [3:4–6](../03/04.md). Use a natural form in your language for introducing background information. Alternate translation: “Concerning this John, he”
205	3:4	su9d		rc://*/ta/man/translate/figs-idiom	εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου	1	The phrase **had his clothing from the hair of a camel** means that he wore clothes made from camels’ hair. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “wore clothing made from the hair of camels”
206	3:4	dagi		rc://*/ta/man/translate/translate-unknown	ζώνην δερματίνην	1	A **leather belt** is a thin strap made out of animal skin that holds clothing in place. If your readers would not be familiar with this type of clothing, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an animal skin strap” or “a band made from animal skin”
207	3:5	ncp6		rc://*/ta/man/translate/grammar-connect-time-simultaneous	τότε	1	Here, the word **Then** refers to the period of time in which John was preaching in the wilderness (see [3:1](../03/01.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “While John was preaching,” or “During the time when John was in the wilderness,”
208	3:5	ytnz		rc://*/ta/man/translate/figs-go	ἐξεπορεύετο	1	In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “were coming out”
209	3:5	j8ke		rc://*/ta/man/translate/figs-metonymy	Ἱεροσόλυμα, καὶ πᾶσα ἡ Ἰουδαία, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου	1	Here, the terms **Jerusalem**, **Judea**, and **the {region} around the Jordan** represent the people who lived in those areas. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “”
210	3:5	zys1		rc://*/ta/man/translate/figs-hyperbole	πᾶσα ἡ Ἰουδαία, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου	1	Matthew twice says **all** as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of Judea, and most of the region around the Jordan”
211	3:6	ls9k		rc://*/ta/man/translate/grammar-connect-time-sequential	ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ Ποταμῷ ὑπ’ αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν	1	Here the people were **confessing their sins** before they were **being baptized**. If it would be helpful in your language, you could rearrange the elements so that these events are in sequential order, or you could use another form to indicate the sequence Alternate translation: “confessing their sins, they were being baptized by him in the Jordan River” or “being baptized by him in the Jordan River after they confessed their sins”
212	3:6	v5xn		rc://*/ta/man/translate/figs-activepassive	ἐβαπτίζοντο & ὑπ’ αὐτοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he was baptizing them”
213	3:6	q311		rc://*/ta/man/translate/figs-explicit	ἐξομολογούμενοι	1	Here it is the people who are **confessing**, not John. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as they confessed”
214	3:7	lxwz		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,”
215	3:7	jclu		rc://*/ta/man/translate/figs-explicit	ἐπὶ τὸ βάπτισμα αὐτοῦ	1	Here, the phrase **for his baptism** could indicate that the Pharisees and Sadducees are **coming**: (1) so that they can receive John’s **baptism**. Alternate translation: “to receive his baptism” (2) to the place where John is baptizing. Alternate translation: “to where he was baptizing” or “to the place of his baptism”
216	3:7	tcva		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ τὸ βάπτισμα αὐτοῦ	1	If your language does not use an abstract noun for the idea of **baptism**, you could express the same idea in another way. Alternate translation: “to be baptized by him”
217	3:7	fjl3		rc://*/ta/man/translate/figs-idiom	γεννήματα ἐχιδνῶν	1	The expression **Offspring of** is an idiom that means a person shares the qualities of something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You are like vipers” or “You have the qualities of vipers”
218	3:7	qtu3		rc://*/ta/man/translate/figs-metaphor	γεννήματα ἐχιδνῶν	1	Here John speaks of the Pharisees and Sadducees as if they were like **vipers** (see the previous note for the meaning of the phrase **Offspring of**). He means that they are evil and hurt other people. If it would be helpful in your language, you could use a simile form or state the meaning plainly. Alternate translation: “You are like poisonous creatures” or “You evil people”
219	3:7	kr0r		rc://*/ta/man/translate/translate-unknown	ἐχιδνῶν	1	If your readers would not recognize the name **vipers**, which refers to dangerous poisonous snakes, you could state something more general. Alternate translation: “of poisonous snakes” or “of poisonous animals”
220	3:7	c4cl		rc://*/ta/man/translate/figs-rquestion	τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς?	1	John is using the question form to rebuke the Pharisees and Sadducees for coming to be baptized by him when they really do not believe that they need to **flee from the coming wrath**. In other words, they want to be baptized, but they do not think that they need to repent of anything. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I realize that you do not really think that you need to flee from the coming wrath!” or “You do not actually believe that you must flee from the coming wrath.”
221	3:7	h7ac		rc://*/ta/man/translate/figs-personification	τῆς μελλούσης ὀργῆς	1	Here, the word **wrath** refers to how God will punish people who do not believe and who disobey him. The word **coming** means that the **wrath** will happen soon. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the future punishment” or “the punishment that God will soon inflict”
222	3:8	msjo		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces an exhortation based on what John said in rebuking the Pharisees and Sadducees in the previous verse (see [3:7](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation based on a previous rebuke. Alternate translation: “Instead” or “But here is what you should do;”
223	3:8	s8ac		rc://*/ta/man/translate/figs-metaphor	ποιήσατε & καρπὸν	1	Here, John is speaking of people behaving in certain ways as if they were trees producing **fruit**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “act in ways” or “perform deeds”
224	3:8	dbj4		rc://*/ta/man/translate/figs-possession	ἄξιον τῆς μετανοίας	1	Here, John is using the possessive form to describe **fruit** that matches or goes along with **repentance**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “that goes along with repentance” or “that shows repentance”
225	3:8	jsoz		rc://*/ta/man/translate/figs-abstractnouns	τῆς μετανοίας	1	If your language does not use an abstract noun for the idea of **repentance**, you could express the same idea in another way. Alternate translation: “of repenting” or “of people who repent”
226	3:9	sc2l		rc://*/ta/man/translate/figs-explicit	λέγειν ἐν ἑαυτοῖς	1	Here, the phrase **in yourselves** could indicate that the Pharisees and Sadducees might speak: (1) within themselves, which would be thinking privately. Alternate translation: “to say within yourselves” or “to say to yourselves” (2) within their group, which would be speaking to each other. Alternate translation: “to say to each other”
227	3:9	anyf		rc://*/ta/man/translate/figs-quotations	ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν Ἀβραάμ	1	It may be more natural in your language to have an indirect quotation here. If you use the following alternate translation, you will need to delete the quotation mark at the end of the sentence. Alternate translation: “among yourselves that you have Abraham as father”
228	3:9	s4og		rc://*/ta/man/translate/figs-metaphor	πατέρα	1	Here, the word **father** means “ancestor.” If it would be helpful in your language, you could use a similar phrase or plain language. Alternate translation: “as ancestor”
229	3:9	h6n6		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the Pharisees and Sadducees should not say **We have Abraham {as} father**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave **For** untranslated. Alternate translation: “In fact,” or “You should not say that because”
230	3:9	h7lf		rc://*/ta/man/translate/figs-quotations	ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “to you, ‘God is able to raise up children for Abraham from these stones.’”
231	3:9	k843		rc://*/ta/man/translate/figs-explicit	δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ	1	Here John means that God can create **children for Abraham** at any time and in any way he wants, even from **stones**. He means that people who have **Abraham {as} father** will not receive special treatment from God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “God is able to create other children for Abraham, even from these stones” or “God can raise up more children for Abraham any time he wants to, and he could turn even these stones into children for Abraham”
232	3:9	eedc		rc://*/ta/man/translate/figs-metaphor	τέκνα τῷ Ἀβραάμ	1	Here, the word **children** means “descendants.” If it would be helpful in your language, you could use a similar phrase or plain language. Alternate translation: “people descended from Abraham”
233	3:10	vosb		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a development of the ideas in the previous verse. It also introduces a slight contrast with God being able to make children of Abraham from stones. If it would be helpful in your language, you could use a word or phrase that introduces this kind of development, or you could leave **But** untranslated. Alternate translation: “Further,” or “As a matter of fact,”
234	3:10	a8m8		rc://*/ta/man/translate/figs-metaphor	ἤδη & ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται; πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται	1	In this verse, John speaks as if people were **trees** and as if God had an **ax**. Every person who does not repent and do what is right is like a **tree** that does not produce **good fruit**. Just as someone chops down these trees and burns them, so God will punish these people. If possible preserve the metaphor here. You could use simile form, or if necessary, you could state the meaning plainly. Alternate translation: “already it is as if the ax is set against the root of the trees. Every person who does not repent and obey is like a tree that does not produce good fruit. It is chopped down and thrown into a fire” or “already God is ready to judge people. So, anyone who does not repent and obey will be declared guilty and punished”
235	3:10	d4j5		rc://*/ta/man/translate/figs-activepassive	ἡ ἀξίνη & κεῖται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God has set the ax”
236	3:10	pea6		rc://*/ta/man/translate/grammar-collectivenouns	τὴν ῥίζαν τῶν δένδρων	1	In this verse, the word **root** is singular in form, but it refers to all the roots of the **trees** as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “the roots of the trees”
237	3:10	n4xy		rc://*/ta/man/translate/figs-explicit	τὴν ῥίζαν	1	Here, the word **root** refers to lowest part of the tree that shows above the ground. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the base” or “lowest part”
238	3:10	r7o2		rc://*/ta/man/translate/figs-activepassive	πᾶν & δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God chops down every tree not producing good fruit and throws it into a fire”
239	3:10	g502		rc://*/ta/man/translate/translate-tense	ἐκκόπτεται καὶ & βάλλεται	1	Here John could be using the present tense to describe: (1) something that is generally true. Alternate translation: “is being chopped down and is being thrown” (2) something that will happen in the future but is as certain as if it was happening in the present. Alternate translation: “will be chopped down and will be thrown”
240	3:11	aiiw		rc://*/ta/man/translate/figs-explicit	εἰς μετάνοιαν	1	Here, the phrase **for repentance** could describe: (1) the purpose for which John baptizes people. Alternate translation: “so that you repent” (2) what John’s baptism represents or signifies. Alternate translation: “with reference to repentance” or “to show your repentance”
241	3:11	rvf4		rc://*/ta/man/translate/figs-abstractnouns	εἰς μετάνοιαν	1	If your language does not use an abstract noun for the idea of **repentance**, you could express the same idea in another way. Make sure your translation fits with the option you chose in the previous note. Alternate translation: “in order that you might repent” or “to show that you have repented”
242	3:11	l3zm		rc://*/ta/man/translate/figs-metaphor	ὁ & ὀπίσω μου ἐρχόμενος	1	Here John speaks as if someone is walking behind him. He could mean that: (1) soon someone will continue what John has started doing. Alternate translation: “the one who will preach after I have” (2) one of his own disciples will become greater than he. Alternate translation: “one of my disciples”
243	3:11	i61t		rc://*/ta/man/translate/figs-ellipsis	μού	1	John is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “I am”
244	3:11	c1xf		rc://*/ta/man/translate/figs-explicit	οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι	1	Here, **to carry** someone’s **sandals** was a duty of a slave. John means that he is **not worthy** to be a slave to this person who is **coming after** him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “I am not worthy to be the slave who carries away his sandals” or “I am not worthy to act as his slave”
245	3:11	gtm7		rc://*/ta/man/translate/figs-metaphor	αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι Ἁγίῳ καὶ πυρί	1	Here John indicates that the **one coming after** him will cause people to experience **the Holy Spirit** and **fire**, just as John caused people to experience **water** in baptism. If possible, preserve the baptism metaphor or express the idea in simile form. Alternate translation: “He will baptize you, as it were, with the Holy Spirit and with fire” or “He also will perform something like baptism, but he will use the Holy Spirit and fire”
246	3:11	ata7		rc://*/ta/man/translate/figs-explicit	ἐν Πνεύματι Ἁγίῳ καὶ πυρί	1	Here, the word **fire** could be: (1) a reference to how Jesus will purify people. Alternate translation: “with the Holy Spirit and purifying fire” (2) a reference to how Jesus will punish people. Alternate translation: “with the Holy Spirit and with fiery punishment” (3) a further description of **the Holy Spirit**. Alternate translation: “with the fire that is the Holy Spirit”
247	3:12	gcq8		rc://*/ta/man/translate/figs-exmetaphor	οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ; καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην; τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ	1	In this verse, John describes the one who comes after him as a farmer who separates the useful grains of wheat from the other parts of the wheat plant by using a **winnowing fork** to **clear of his threshing floor**. Just as that farmer separates the grain from the chaff, so the one who comes after John will separate those who obey from those who do not. Just as that farmer saves the grain and burns up the chaff, so the one who comes after John will save those who obey and punish those who do not. If possible, preserve this metaphor. If necessary, you could use simile form or state the meaning plainly. Alternate translation: “who is like a farmer with a winnowing fork in his hand. He will separate those who obey God from those who do not, just as a farmer thoroughly clears off his fleshing floor. He will save those who obey and punish those who disobey, just as a farmer gathers his wheat into the storehouse and burns up the chaff with unquenchable fire” or “who is ready to act, and he will separate those who obey God from those who disobey God. He will save those who obey and completely punish those who disobey”
248	3:12	sq4p		rc://*/ta/man/translate/figs-idiom	οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ	1	Here, the phrase **in his hand** indicates that a person is ready to use whatever is in his or her hand. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “who has picked up his winnowing fork” or “who is ready to use his winnowing fork”
249	3:12	b5m4		rc://*/ta/man/translate/translate-unknown	τὸ πτύον	1	A **winnowing fork** is a tool for tossing wheat into the air to separate the wheat grain from the chaff. The heavier grain falls back down, and the wind blows away the unwanted chaff. This tool is similar to a pitchfork. If you have a similar tool in your culture, you can use the word for it here. Otherwise, you can use a phrase that would express the meaning. Alternate translation: “tool for winnowing grain” or “tool for tossing seeds”
250	3:12	r2ua		rc://*/ta/man/translate/translate-unknown	τὴν ἅλωνα αὐτοῦ	1	The **threshing floor** was the place where harvested wheat was processed to separate the grain from the chaff. To **clear off** the floor is to finish threshing and winnowing all the grain. If it would be helpful in your language, you could refer to where **threshing** happens in your culture, or you could use a descriptive phrase. Alternate translation: “the place where he separates the grain from the chaff”
251	3:13	vl93		rc://*/ta/man/translate/writing-newevent	τότε	1	Here, the word **Then** introduces the next major event in the story. It does not indicate how soon this event happened after the events that Matthew has already narrated. If it would be helpful in your language, you could use a word or phrase that introduces the next event in sequence. Alternate translation: “Sometime after that,” or “After John said those things,”
252	3:13	tsxj		rc://*/ta/man/translate/figs-go	παραγίνεται	1	In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes”
253	3:13	zj7i		rc://*/ta/man/translate/translate-tense	παραγίνεται	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came”
254	3:13	zbj9		rc://*/ta/man/translate/figs-activepassive	βαπτισθῆναι ὑπ’ αὐτοῦ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that John would baptize him”
255	3:14	fax0		rc://*/ta/man/translate/figs-explicit	διεκώλυεν αὐτὸν	1	Here Matthew means that **John** did not want to baptize Jesus and tried to stop Jesus from asking him to do it. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “was trying to prevent Jesus from wanting to be baptized” or “was resisting Jesus’ request to be baptized”
256	3:14	m2y0		rc://*/ta/man/translate/writing-quotations	λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared”
257	3:14	khdz		rc://*/ta/man/translate/figs-activepassive	ὑπὸ σοῦ βαπτισθῆναι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “for you to baptize me”
258	3:14	ibj4		rc://*/ta/man/translate/figs-yousingular	σοῦ & σὺ	1	Since John is speaking to Jesus, the word **you** is singular throughout this verse.
259	3:14	cl7t		rc://*/ta/man/translate/figs-rquestion	καὶ σὺ ἔρχῃ πρός με?	1	John is using the question form to show surprise at Jesus’ request to be baptized. He wants to show that the request does not make sense. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “so you should not come to me!” or “so it does not make sense for you to come to me.”
260	3:14	nu8c		rc://*/ta/man/translate/figs-explicit	ἔρχῃ πρός με	1	Here John implies that Jesus comes to be baptized. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “come to me to be baptized”
261	3:15	c1jm		rc://*/ta/man/translate/writing-quotations	ἀποκριθεὶς & ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “Jesus responded”
262	3:15	yozq		rc://*/ta/man/translate/grammar-connect-logic-result	ἄφες ἄρτι; οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the request that the first clause describes. Alternate translation: “Baptizing me is a fitting way for us to fulfill all righteousness. So, permit it now”
263	3:15	v30k		rc://*/ta/man/translate/figs-explicit	ἄφες & ἀφίησιν αὐτόν	1	In both places, Matthew implies that John should or does permit Jesus to be baptized. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Permit me to be baptized … he permitted him to be baptized”
264	3:15	jkcz		rc://*/ta/man/translate/figs-yousingular	ἄφες	1	Since Jesus is speaking to John, the command **Permit** is singular here.
265	3:15	h6ca		rc://*/ta/man/translate/figs-exclusive	ἡμῖν	1	Here, the word **us** refers only to Jesus and John. Your language may require you to mark this form.
266	3:15	wdcu		rc://*/ta/man/translate/figs-idiom	πληρῶσαι πᾶσαν δικαιοσύνην	1	The phrase **to fulfill all righteousness** means to do everything that God requires someone to do. If it would be helpful in your language, you could use a comparable phrase or plain language. Alternate translation: “to accomplish God’s will” or “to do everything that God has told us to do”
267	3:15	n6d2		rc://*/ta/man/translate/figs-abstractnouns	πᾶσαν δικαιοσύνην	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “everything that is righteous” or “all of God’s righteous will”
268	3:15	reau		rc://*/ta/man/translate/writing-pronouns	ἀφίησιν αὐτόν	1	Here, the word **he** refers to John, and the word **him** refers to Jesus. If this is not clear for your readers, you could use the people’s names here. Alternate translation: “John permits Jesus”
269	3:16	d5zy		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces the next event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,”
270	3:16	inf6		rc://*/ta/man/translate/figs-activepassive	βαπτισθεὶς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was John. Alternate translation: “John having baptized him”
271	3:16	htuf		rc://*/ta/man/translate/figs-explicit	ἀνέβη ἀπὸ τοῦ ὕδατος	1	Here Matthew implies that Jesus was in the River Jordan when he was baptized. Afterwards, he **came up** out of the river. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “left the water of the river” or “stepped out of the river”
272	3:16	l5bv		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
273	3:16	jig5		rc://*/ta/man/translate/figs-idiom	ἀνεῴχθησαν αὐτῷ οἱ οὐρανοί	1	People in Matthew’s culture often spoke of how **the heavens** had doors or gates that led into them. Matthew uses this kind of language (doors being **opened**) to indicate that Jesus saw into **the heavens**. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “he was enabled to look into the heavens” or “God showed him what was happening in the heavens”
274	3:16	jh1v		rc://*/ta/man/translate/figs-activepassive	ἀνεῴχθησαν αὐτῷ οἱ οὐρανοί	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God opened the heavens to him”
275	3:16	e3na		rc://*/ta/man/translate/figs-simile	τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον ὡσεὶ περιστερὰν	1	The phrase **like a dove** could mean: (1) the Spirit looked like a dove as he descended upon Jesus. Alternate translation: “the Spirit of God coming down, looking like a dove” (2) the Spirit descended upon Jesus as a dove descends from the sky toward the ground. Alternate translation: “the Spirit of God coming down as a dove flies down”
276	3:16	gawt		rc://*/ta/man/translate/figs-explicit	καταβαῖνον	1	Here Matthew implies that **the Spirit of God** came down from **the heavens**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “coming down from the heavens”
277	3:16	mo7i		rc://*/ta/man/translate/figs-explicit	ἐρχόμενον ἐπ’ αὐτόν	1	Here Matthew implies that **the Spirit of God** settled or landed on Jesus, just like a bird might settle or land on something. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “perching upon him” or “settling on him”
278	3:17	xohx		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
279	3:17	cdrk		rc://*/ta/man/translate/figs-ellipsis	φωνὴ ἐκ τῶν οὐρανῶν	1	Matthew is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply a verb of speaking if it would be clearer in your language. Alternate translation: “a voice spoke from the heavens”
280	3:17	m2wk		rc://*/ta/man/translate/figs-synecdoche	φωνὴ	1	Matthew is using **voice** to represent the person who is speaking, which is God the Father. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “a person speaking” or “God the Father spoke”
281	3:17	op13		rc://*/ta/man/translate/writing-quotations	λέγουσα	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and it said”
282	3:17	myz8		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Υἱός μου, ὁ ἀγαπητός	1	The word **Son** is an important title for Jesus, the Son of God.
283	3:17	m1ib		rc://*/ta/man/translate/figs-activepassive	ὁ Υἱός & ὁ ἀγαπητός	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Son, whom I love,”
284	3:17	hdro		rc://*/ta/man/translate/figs-activepassive	εὐδοκέω	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who pleases me”
285	4:intro	hgw2				0	# Matthew 4 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The devil tempts Jesus (4:1–11)\n * Jesus begins his public ministry (4:12–17)\n * Jesus calls four of his disciples (4:18–22)\n * Summary of Jesus’ early ministry (4:23–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:15–16](../04/15.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The Devil\n\nThe devil, also named Satan, is an evil spiritual being. In this chapter, he tempts Jesus to disobey God. He even quotes the Bible to try to convince Jesus to disobey. Consider how you might naturally refer to a powerful and evil spiritual being.\n\n### Temptation\n\nIn [4:1–11](../04/01.md), Matthew tells the story of how Jesus was tempted by the devil. The devil tried to convince Jesus to do things that would be disobedient. Jesus already knew how he was supposed to live his life and how he was supposed to die on the cross. The devil tempted Jesus to act in a different way. In response, Jesus quotes the Bible and does not do what the devil tempts him to do.\n\n### Fishermen\n\nFour of Jesus’ first disciples (Peter, Andrew, James, and John) were fishermen. In their culture, fishermen usually stood on the shore or in a boat and threw a net into the water. The edges of the net had weights on it, so the net sank into the water and trapped any fish beneath it. Then, fishermen would pull on a rope to close the net and haul it to shore or onto the boat. If people in your culture do not fish or do not fish in that way, consider how much information you need to provide to help your readers understand the story.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and the devil. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])
286	4:1	k51m		rc://*/ta/man/translate/writing-newevent	τότε	1	Here, the word **Then** introduces the next major event in the story. It does not indicate how soon this event happened after the events that Matthew has already narrated. If it would be helpful in your language, you could use a word or phrase that introduces the next event in sequence. Alternate translation: “Sometime after that,” or “After he heard the voice from the heavens,”
287	4:1	aq3s		rc://*/ta/man/translate/figs-activepassive	ὁ Ἰησοῦς ἀνήχθη & ὑπὸ τοῦ Πνεύματος	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Spirit led up Jesus”
288	4:1	wy4b		rc://*/ta/man/translate/figs-activepassive	πειρασθῆναι ὑπὸ τοῦ διαβόλου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that the devil could tempt Jesus”
289	4:2	cft7		rc://*/ta/man/translate/figs-idiom	ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα	1	The phrase **40 days and 40 nights** refers to 40 periods of 24 hours in a row. Matthew means that Jesus fasted for 40 full days. If it would be helpful in your language, you could use a comparable expression. Alternate translation: “for 40 straight days”
290	4:3	nfiu		rc://*/ta/man/translate/figs-explicit	ὁ πειράζων	1	Here, the phrase **the one tempting** refers to the devil, whom Matthew already mentioned in [4:1](../04/01.md). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the one tempting, the devil,” or “the devil, who was tempting him,”
291	4:3	oyws		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται	1	The devil is suggesting that this is a hypothetical condition, that the **stones** will only **become bread** if Jesus is **the Son of God**. The devil is speaking as if it is uncertain who Jesus is in order to challenge him to do this miracle to prove that he really is the Son of God. Use a natural form in your language for introducing something that could be true. Alternate translation: “Prove that you are the Son of God by speaking so that these stones might become bread”
292	4:3	c1ac		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸς & τοῦ Θεοῦ	1	The phrase **Son of God** is an important title for Jesus.
293	4:3	vpnf		rc://*/ta/man/translate/figs-explicit	εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται	1	Here the devil wants Jesus to tell the **stones** to **become bread**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “tell these stones to become bread” or “speak words that make these stones become bread”
294	4:3	uyv4		rc://*/ta/man/translate/figs-quotations	εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “speak to these stones, ‘Become bread!’”
295	4:4	o3a6		rc://*/ta/man/translate/writing-quotations	ὁ & ἀποκριθεὶς εἶπεν	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “he answered” or “he said to him”
296	4:4	sph9		rc://*/ta/man/translate/writing-quotations	γέγραπται	1	In Matthew’s culture, **it is written** was a normal way to introduce a quotation from an important text, in this case, the book of Deuteronomy (see [Deuteronomy 8:3](../deu/08/03.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “You can read in the Scriptures” or “It says in the book of Deuteronomy”
297	4:4	fd67		rc://*/ta/man/translate/figs-activepassive	γέγραπται	1	If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “Moses wrote this in the Scriptures”
298	4:4	i33v			οὐκ & ζήσεται	1	The author of the quotation could be using the future tense to give: (1) a general statement. Alternate translation: “does not live” (2) a command. Alternate translation: “should not live”
299	4:4	d010		rc://*/ta/man/translate/figs-genericnoun	ὁ ἄνθρωπος	1	The word **Man** represents people in general, not one particular man. If it would be helpful in your language, you could use a different expression. Alternate translation: “Humans”
300	4:4	d5tw		rc://*/ta/man/translate/figs-gendernotations	ὁ ἄνθρωπος	1	Although the term **Man** is masculine, the author of the quotation is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “Man and woman” or “A person”
301	4:4	xbai		rc://*/ta/man/translate/figs-metonymy	ἄρτῳ	1	Here, **bread** represents food and eating in general. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” or “eating”
302	4:4	wuqm		rc://*/ta/man/translate/figs-ellipsis	ἀλλ’ ἐπὶ	1	The author of the quotation is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “he will live by”
303	4:4	rzh4		rc://*/ta/man/translate/figs-metonymy	παντὶ ῥήματι	1	The author of the quotation is using the term **word** to mean a message spoken in words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “every message” or “everything”
304	4:4	jl6f		rc://*/ta/man/translate/figs-idiom	ἐκπορευομένῳ διὰ στόματος Θεοῦ	1	Here, the phrase **coming through the mouth of God** indicates that God is the one speaking **every word**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternative translation: “that God has spoken” or “that God says”
305	4:5	qhg2		rc://*/ta/man/translate/translate-tense	παραλαμβάνει	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “took”
306	4:5	x6i4		rc://*/ta/man/translate/figs-explicit	τὸ πτερύγιον τοῦ ἱεροῦ	1	Here, the phrase **highest point** could refer to: (1) the top part of the roof. Alternate translation: “the roof top of the temple” (2) the edge of the roof. Alternate translation: “the edge of the temple’s roof”
307	4:6	z1xx		rc://*/ta/man/translate/writing-quotations	λέγει αὐτῷ	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “he tells him”
308	4:6	bbx1		rc://*/ta/man/translate/translate-tense	λέγει	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said”
309	4:6	wgtk		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν κάτω	1	The devil is suggesting that this is a hypothetical condition, that the angels will only rescue Jesus if Jesus is **the Son of God**. The devil is speaking as if it is uncertain who Jesus is in order to challenge him to throw himself down to prove that he really is the Son of God. Use a natural form in your language for introducing something that could be true. Alternate translation: “Prove that you are the Son of God by throwing yourself down”
310	4:6	x2vg		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸς & τοῦ Θεοῦ	1	The phrase **Son of God** is an important title for Jesus.
311	4:6	dnrp		rc://*/ta/man/translate/figs-explicit	βάλε σεαυτὸν κάτω	1	When Satan tells Jesus to **throw yourself down**, he means that Jesus should jump off the top of the temple. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “jump from here on top of the temple”
312	4:6	fa8l		rc://*/ta/man/translate/writing-quotations	γέγραπται γὰρ	1	In Matthew’s culture, **for it is written** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book of Psalms (see [Psalm 91:11–12](../psa/91/11.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “for it is written in the book of Psalms” or “for the psalmist wrote”
313	4:6	x6zc		rc://*/ta/man/translate/figs-activepassive	γέγραπται	1	If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “a poet wrote this in the Scriptures”
314	4:6	zofd		rc://*/ta/man/translate/figs-quotesinquotes	γέγραπται & ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, καὶ, ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.	1	If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. If you do, you will need to delete the single quotation mark at the end of the second quotation. Alternate translation: “it is written that he will command his angels concerning you, and they will lift you up in their hands, lest you strike your foot against a stone”
315	4:6	zd4z		rc://*/ta/man/translate/writing-pronouns	ἐντελεῖται	1	The pronoun **He** refers to God. If this is not clear for your readers, you could use the person's name here. Alternate translation: “God will command”
316	4:6	s9i7		rc://*/ta/man/translate/figs-yousingular	σοῦ & σε & προσκόψῃς & σου	1	Since the author of the quotations is addressing each specific person who is part of God’s people, every occurrence of **you** and **your** in the quotations is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “each of you … each of you … any of you strike your”
317	4:6	azpz		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	2	Here, the word **and** connects the two quotations, which are two verses from Psalm 91. If it would be helpful in your language, you could use a word or phrase that connects two closely related quotations. Alternate translation: “and further” or “and then”
318	4:6	f1mm		rc://*/ta/man/translate/figs-synecdoche	προσκόψῃς πρὸς λίθον τὸν πόδα σου	1	The author of the quotation is using one way of being hurt to mean all ways of being hurt. Alternate translation: “even your foot strikes a stone” or “you get hurt”
319	4:7	qish		rc://*/ta/man/translate/writing-quotations	ἔφη αὐτῷ ὁ Ἰησοῦς	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “Jesus answered”
320	4:7	eerm		rc://*/ta/man/translate/writing-quotations	πάλιν γέγραπται	1	In Matthew’s culture, **it is written** was a normal way to introduce a quotation from an important text, in this case, the book of Deuteronomy (see [Deuteronomy 6:16](../deu/06/16.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “Again, you can read in the Scriptures” or “Again, it says in the book of Deuteronomy”
321	4:7	fn07		rc://*/ta/man/translate/figs-activepassive	πάλιν γέγραπται	1	If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “Again, Moses wrote this in the Scriptures”
322	4:7	wri7		rc://*/ta/man/translate/figs-quotesinquotes	γέγραπται, οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you do, you will need to delete the single quotation mark at the end of the second quotation. Alternate translation: “it is written that you will not test the Lord your God”
323	4:7	xl3q		rc://*/ta/man/translate/figs-declarative	οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου	1	The author of the quotation is using a statement to give a command. If it would be helpful in your language, you could use a command form. Alternate translation: “You must not test the Lord your God”
324	4:7	c7t5		rc://*/ta/man/translate/figs-yousingular	οὐκ ἐκπειράσεις	1	Since the author of the quotation is addressing each specific person who is part of God’s people, the word **You** here is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “None of you will test”
325	4:8	fvnf		rc://*/ta/man/translate/figs-explicit	πάλιν	1	Here Matthew means that **the devil** tempted Jesus again. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Tempting him again”
326	4:8	elcs		rc://*/ta/man/translate/translate-tense	παραλαμβάνει & δείκνυσιν	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “took … showed”
327	4:8	d12q		rc://*/ta/man/translate/figs-abstractnouns	τὴν δόξαν αὐτῶν	1	If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “how great they are” or “how glorious they are”
328	4:9	oo0u		rc://*/ta/man/translate/writing-quotations	εἶπεν αὐτῷ	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “he declared to him”
329	4:9	al72		rc://*/ta/man/translate/figs-infostructure	ταῦτά σοι πάντα δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι	1	If it would be helpful in your language, you could put the condition before its consequence. Alternate translation: “If having fallen down, you would worship me, all these things I will give to you”
330	4:9	crez		rc://*/ta/man/translate/figs-explicit	ταῦτά & πάντα	1	Here, the phrase **All these things** refers to the “kingdoms” and “their glory” that the devil showed to Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “All these kingdoms and their glory” or “Everything I have showed to you”
331	4:9	eas8		rc://*/ta/man/translate/figs-explicit	πεσὼν	1	Here the devil refers to kneeling on the ground or bowing down very low. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having kneeled down” or “having prostrated yourself”
332	4:10	hsky		rc://*/ta/man/translate/writing-quotations	λέγει αὐτῷ ὁ Ἰησοῦς	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “Jesus tells him”
333	4:10	itxs		rc://*/ta/man/translate/writing-quotations	γέγραπται γάρ	1	In Matthew’s culture, **it is written** was a normal way to introduce a quotation from an important text, in this case, the book of Deuteronomy (see [Deuteronomy 6:13](../deu/06/13.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “For you can read in the Scriptures” or “For it says in the book of Deuteronomy”
334	4:10	k49q		rc://*/ta/man/translate/figs-activepassive	γέγραπται	1	If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “Moses wrote this in the Scriptures”
335	4:10	ohjc		rc://*/ta/man/translate/figs-quotesinquotes	γέγραπται & Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις.	1	If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you do, you will need to delete the single quotation mark at the end of the second quotation. Alternate translation: “it is written that you will worship the Lord your God, and you will serve only him”
336	4:10	mmx3		rc://*/ta/man/translate/figs-parallelism	Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις	1	These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “You will worship the Lord your God, yes, you will serve only him”
337	4:10	ah9a		rc://*/ta/man/translate/figs-declarative	προσκυνήσεις & λατρεύσεις	1	The author of the quotation is using a statement to give a command. If it would be helpful in your language, you could use a command form. Alternate translation: “You must worship … you must serve”
338	4:10	rig8		rc://*/ta/man/translate/figs-yousingular	σου προσκυνήσεις & λατρεύσεις	1	Since the author of the quotations is addressing each specific person who is part of God’s people, the words **You**, **your**, and **you** in the quotation are singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “Each of you will worship … your … each of you will serve”
339	4:11	b0p5		rc://*/ta/man/translate/translate-tense	ἀφίησιν	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “left”
340	4:11	ko5d		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
341	4:12	v7p4		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,”
342	4:12	d1vi		rc://*/ta/man/translate/figs-activepassive	Ἰωάννης παρεδόθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context (see [14:1–12](../14/01.md)) that it was King Herod Antipas, the son of the king who had tried to kill Jesus. Alternate translation: “the king had arrested John”
343	4:13	pph4		rc://*/ta/man/translate/figs-explicit	καταλιπὼν τὴν Ναζαρὰ	1	Here Matthew implies that when Jesus “withdrew into Galilee,” he first went to the city of **Nazareth**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he first went to Nazareth. Then, having left Nazareth”
344	4:13	fgsd		rc://*/ta/man/translate/figs-infostructure	ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ	1	It may be more natural in your language to say where Jesus went before saying where he **lived**. If so, you could move **in Capernaum** so that it goes with **having come**. Alternate translation: “having come to Capernaum, he lived there”
345	4:13	knjg		rc://*/ta/man/translate/figs-explicit	τὴν παραθαλασσίαν	1	Here Matthew is referring to **the sea** of Galilee. The town of **Capernaum** was at the edge of this sea. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by the Galilee sea”
346	4:13	hpm4		rc://*/ta/man/translate/figs-explicit	ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ	1	The words **Zebulun** and **Naphtali** are the names of the tribes that lived in these territories many years earlier. Matthew uses these names to connect where Jesus lived with the prophecy he will quote in [4:15](../04/15.md). If it would be helpful in your language, you could clarify that these are names of tribes. Alternate translation: “in the territories that the tribes of Zebulun and Naphtali formerly lived in”
347	4:14	z5rv		rc://*/ta/man/translate/grammar-connect-logic-result	ἵνα	1	Here, the phrase **so that** could introduce: (1) a result from Jesus living in Capernaum. Alternate translation: “with the result that” (2) a purpose for which Jesus lived in Capernaum. Alternate translation: “in order that”
348	4:14	tj7c		rc://*/ta/man/translate/figs-activepassive	πληρωθῇ τὸ ῥηθὲν	1	See how you translated the similar passive forms in [2:15](../02/15.md) and [2:17](../02/17.md). Alternate translation: “this might fulfill what God spoke”
349	4:14	bifn		rc://*/ta/man/translate/writing-quotations	λέγοντος	1	In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by **Isaiah the prophet** (see [Isaiah 9:1–2](../isa/09/01.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in his book” or “who declared”
350	4:15	egx6		rc://*/ta/man/translate/figs-metonymy	γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν	1	Here, the areas that Isaiah refers to represent the people who live in those areas. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The people who live in the land of Zebulun and the land of Naphtali, the people who live on the way of the sea, beyond the Jordan, the people who live in Galilee of the Gentiles”
351	4:15	hbg7		rc://*/ta/man/translate/figs-parallelism	γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν	1	Each of the three lines of poetry in this verse gives a different description of the same area. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including all three descriptions in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word or phrase that indicates that these lines are all descriptions of one place. Alternate translation: “The land of Zebulun and the land of Naphtali, which is the way of the sea, beyond the Jordan, which is Galilee of the Gentiles”
352	4:15	se2r		rc://*/ta/man/translate/figs-explicit	ὁδὸν θαλάσσης	1	The phrase **the way of the sea** could refer to: (1) areas near **the sea** of Galilee. Alternate translation: “the areas around the Sea of Galilee” (2) a road that ended at the Mediterranean **sea**. Alternate translation: “the road that goes to the Mediterranean sea”
353	4:15	uv17		rc://*/ta/man/translate/figs-possession	Γαλιλαία τῶν ἐθνῶν	1	Here, Isaiah is using the possessive form to describe **Galilee** as a place where **Gentiles** live. If this is not clear in your language, you could express the idea in another way. Alternate translation: “Galilee, home of Gentiles”
354	4:16	fsl6		rc://*/ta/man/translate/figs-parallelism	ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς	1	These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “the people sitting in darkness have seen a great light; yes, to the ones sitting in the region and shadow of death, upon them has a light arisen”
355	4:16	h2xr		rc://*/ta/man/translate/figs-exmetaphor	ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς	1	Here Isaiah refers to sin, trouble, and hopelessness as if they were **darkness** and the **shadow of death**. He refers to God’s deliverance and salvation as if it were **a great light**. If possible, preserve these metaphors or express them in simile form. Alternate translation: “the people sitting in spiritual darkness have seen the great light of God’s salvation, and to the ones sitting in the region and shadow where there is spiritual death, upon them the light of God’s deliverance has arisen”
356	4:16	j6gz		rc://*/ta/man/translate/figs-metaphor	ὁ καθήμενος & τοῖς καθημένοις	1	Here, Isaiah refers to living as if it were **sitting**. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternative translation: “dwelling … to the ones dwelling”
357	4:16	zd49		rc://*/ta/man/translate/figs-abstractnouns	ἐν σκοτίᾳ	1	If your language does not use an abstract noun for the idea of **darkness**, you could express the same idea in another way. Alternate translation: “where it is dark”
358	4:16	s2r2		rc://*/ta/man/translate/translate-tense	εἶδεν & φῶς ἀνέτειλεν	1	Isaiah uses the past tense here in order to refer to something that will certainly happen in the future. If it would not be natural to do that in your language, you could use the future tense. Alternate translation: “will see … will a light arise”
359	4:16	wk62		rc://*/ta/man/translate/figs-possession	χώρᾳ καὶ σκιᾷ θανάτου	1	Here, Isaiah is using the possessive form to describe a **region** and a **shadow**, or darkness, that is characterized by **death**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the deadly region and the deathly shadow” or “the region and shadow characterized by death”
360	4:16	hxmh		rc://*/ta/man/translate/figs-abstractnouns	θανάτου	1	If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “that are deadly”
361	4:17	ad4s		rc://*/ta/man/translate/figs-explicit	ἀπὸ τότε	1	Here, the word **time** refers to when Jesus began to live in Capernaum (see [4:13](../04/13.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “From when he began to live in Capernaum,” or “After he moved to Capernaum,”
362	4:17	v18b		rc://*/ta/man/translate/writing-quotations	κηρύσσειν καὶ λέγειν	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “to preach” or “to preach, saying”
363	4:17	eu34		rc://*/ta/man/translate/figs-yousingular	μετανοεῖτε	1	Because Jesus is speaking to people in general, the command **Repent** is plural here.
364	4:17	dku3		rc://*/ta/man/translate/figs-explicit	ἤγγικεν	1	Here Matthew uses this phrase in the sense of near in time. If it would be helpful in your language, you could make this idea more explicit. See how you translated the similar phrase in [3:2](../03/02.md) Alternate translation: “is about to begin” or “is about to happen”
365	4:18	yrx7		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” or “Some time later,”
366	4:18	twab		rc://*/ta/man/translate/writing-participants	δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν; ἦσαν γὰρ ἁλιεῖς	1	Here Matthew introduces two new characters into the story. Consider how you might introduce new characters into a story, and follow that form here. You may need to rearrange some elements of the sentence to do so. Alternate translation: “two fishermen who were casting a net into the sea. They were Simon called Peter, and Andrew his brother”
367	4:18	shea		rc://*/ta/man/translate/figs-activepassive	Σίμωνα τὸν λεγόμενον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Simon, whose other name was” or “Simon, whom people also called”
368	4:18	xlw5		rc://*/ta/man/translate/translate-kinship	τὸν ἀδελφὸν αὐτοῦ	1	Matthew never says whether **Simon** or **Andrew** was older, but he mentions **Simon** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **Andrew** was younger. Alternate translation: “his younger brother”
369	4:18	yfh5		rc://*/ta/man/translate/figs-explicit	βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν	1	They were **casting a net** in order to catch fish. If it would be helpful in your language, you can make this idea more explicit. Alternate translation: “casting a net into the sea to catch fish”
370	4:18	yyiy		rc://*/ta/man/translate/translate-unknown	βάλλοντας ἀμφίβληστρον εἰς	1	Some cultures use a **net** to catch fish. A net is a mesh or network of cords or ropes which fishermen throw into the water to trap fish. If it would be helpful in your language, you could refer to how people catch fish in your culture, or you could use a general phrase. Alternate translation: “fishing in” or “trying to catch fish in”
371	4:18	qmzo		rc://*/ta/man/translate/grammar-connect-time-background	γὰρ	1	Matthew is providing this background information to help readers understand why **Simon** and **Andrew** were **casting a net**. If it would be helpful in your language, you could use a form that introduces this kind of background information. Alternate translation: “which they did because” or “since”
372	4:19	q12l		rc://*/ta/man/translate/translate-tense	λέγει	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said”
373	4:19	y3zg		rc://*/ta/man/translate/figs-idiom	δεῦτε ὀπίσω μου	1	Here, the phrase **Come after me** is a command to travel with Jesus and be his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Be my disciples” or “Travel with me as my students”
374	4:19	n9h3		rc://*/ta/man/translate/figs-metaphor	ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων	1	Here Jesus speaks of preaching the gospel and helping people believe in Jesus as if it were fishing. He means that, just as fishermen catch many fish, so Simon and Andrew will help many people believe. If possible, preserve the metaphor here, since it relates directly to what Simon and Andrew were doing when Jesus saw them. If it would be helpful in your language, you could express the idea as a simile. Alternate translation: “I will make you into people who collect men for me, just as you now collect fish”
375	4:19	kdpw		rc://*/ta/man/translate/figs-yousingular	ὑμᾶς	1	Because Jesus is speaking to Simon and Andrew, the word **you** is plural here.
376	4:19	hm4y		rc://*/ta/man/translate/figs-gendernotations	ἀνθρώπων	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of humans” or “of men and women”
377	4:20	ssi5		rc://*/ta/man/translate/translate-unknown	ἀφέντες τὰ δίκτυα	1	Translate the word **nets** as you did in [4:18](../04/18.md). Alternate translation: “having stopped fishing”
378	4:20	jney		rc://*/ta/man/translate/figs-idiom	ἠκολούθησαν αὐτῷ	1	Here, the phrase **followed him** indicates that they traveled with Jesus and were his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “became his disciples” or “traveled with him as his students”
379	4:21	b3hq		rc://*/ta/man/translate/writing-participants	ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν, καταρτίζοντας τὰ δίκτυα αὐτῶν	1	Here Matthew introduces two more new characters into the story. Consider how you might introduce new characters into a story, and follow that form here. You may need to rearrange some elements of the sentence to do so. Alternate translation: “two men who were in a boat, mending their nets with their father, Zebedee. They were James, the son of Zebedee, and his younger brother John”\n
380	4:21	ssae		rc://*/ta/man/translate/translate-kinship	τὸν ἀδελφὸν αὐτοῦ	1	Matthew never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. Alternate translation: “his younger brother”
381	4:21	kp8d		rc://*/ta/man/translate/translate-unknown	τὰ δίκτυα αὐτῶν	1	Translate the word **nets** as you did in [4:18](../04/18.md) and [4:20](../04/20.md). Alternate translation: “the tools they used for fishing”
382	4:21	utn4		rc://*/ta/man/translate/figs-explicit	ἐκάλεσεν αὐτούς	1	Here Matthew implies that Jesus **called them** to “come after him,” that is, to travel with him and be his disciples. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he called them to come after him” or “he called them to travel with him as his students”
383	4:21	gila		rc://*/ta/man/translate/writing-pronouns	ἐκάλεσεν	1	The pronoun **he** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus called”
384	4:22	auyr		rc://*/ta/man/translate/figs-idiom	ἠκολούθησαν αὐτῷ	1	Translate this phrase as you did in [4:20](../04/20.md). Alternate translation: “became his disciples” or “traveled with him as his students”
385	4:23	cz8u		rc://*/ta/man/translate/figs-explicit	περιῆγεν ἐν	1	Here, the phrase **going around in** indicates that Jesus traveled through many places in the region of **Galilee**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he was traveling to many places in” or “he took trips through”
386	4:23	jt3m		rc://*/ta/man/translate/figs-possession	τὸ εὐαγγέλιον τῆς βασιλείας	1	Here, Matthew is using the possessive form to describe a **gospel** that is about the **kingdom**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the gospel concerning the kingdom”
387	4:23	qx7c		rc://*/ta/man/translate/figs-metonymy	πᾶσαν νόσον καὶ πᾶσαν μαλακίαν	1	Here, the phrase **every disease and every sickness** represents people with these diseases and sicknesses. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “every diseased person and every sick person”
388	4:23	nr8m		rc://*/ta/man/translate/figs-doublet	πᾶσαν νόσον καὶ πᾶσαν μαλακίαν	1	The terms **every disease** and **every sickness** mean similar things. Matthew is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “every ailment” or “every sickness”
389	4:23	ljkd		rc://*/ta/man/translate/figs-hyperbole	πᾶσαν νόσον καὶ πᾶσαν μαλακίαν	1	Matthew says **every** here as a generalization to emphasize how Jesus healed many different kinds of **disease** and **sickness**. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “many kinds of diseases and many kinds of sicknesses”
390	4:23	v4ev		rc://*/ta/man/translate/figs-explicit	τῷ λαῷ	1	Here, the phrase **the people** refers specifically to Jewish people living in **Galilee**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the Jewish people there”
391	4:24	hwa0		rc://*/ta/man/translate/figs-personification	ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν	1	Here Matthew speaks of **the news** as if it were a person who could go **out into all Syria**. He means that people throughout **Syria** heard about Jesus. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “the news of him was heard in all Syria”
392	4:24	bmvs		rc://*/ta/man/translate/figs-possession	ἡ ἀκοὴ αὐτοῦ	1	Here, Matthew is using the possessive form to describe **news** that concern **him**, that is, Jesus. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the news about him”
393	4:24	fiao		rc://*/ta/man/translate/writing-pronouns	προσήνεγκαν	1	Here, the word **they** refers to any people who heard **the news of him**. If it would be helpful in your language, you could use a form that refers to people in general. Alternate translation: “many people that heard brought”
394	4:24	unqn		rc://*/ta/man/translate/figs-hyperbole	πάντας	1	Matthew says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “very many of”
395	4:24	ogxs		rc://*/ta/man/translate/figs-doublet	τοὺς κακῶς, ἔχοντας ποικίλαις νόσοις, καὶ βασάνοις συνεχομένους	1	Here, the terms **sickness**, **diseases**, and **pains** mean similar things. Matthew is using the three terms together to include any kind of physical sickness or pain. If it would be clearer for your readers, you could use only one or two terms to refer to any kind of sickness or pain. Alternate translation: “the ones being sick or in pain” or “the ones having diseases or injuries”
396	4:24	xn8b		rc://*/ta/man/translate/figs-abstractnouns	τοὺς κακῶς, ἔχοντας	1	If your language does not use an abstract noun for the idea of **sickness**, you could express the same idea in another way. Alternate translation: “the ones being sick”
397	4:24	zenl		rc://*/ta/man/translate/figs-activepassive	ποικίλαις νόσοις, καὶ βασάνοις συνεχομένους	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “experiencing various diseases and pains”
398	4:24	i296		rc://*/ta/man/translate/figs-activepassive	δαιμονιζομένους	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “those whom demons possessed”
399	4:24	k3pw		rc://*/ta/man/translate/figs-nominaladj	σεληνιαζομένους, καὶ παραλυτικούς	1	Matthew is using the adjectives **epileptic** and **paralytic** as nouns to mean people who are **epileptic** and **paralytic**. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “epileptic and paralytic people”
400	4:24	p3nf		rc://*/ta/man/translate/translate-unknown	σεληνιαζομένους	1	An **epileptic** is someone who sometimes passes out and then moves uncontrollably. If your readers would not be familiar with this sickness, you could use the name of something like this from your language, or you could use a general expression. Alternate translation: “people with seizures” or “those who sometimes become unconscious and move uncontrollably”
401	4:24	qk4c		rc://*/ta/man/translate/translate-unknown	παραλυτικούς	1	A **paralytic** is someone who is not able to use or control some or all of their arms and legs because of injury or sickness. If your readers would not be familiar with this sickness, you could use the name of something like this in your language, or you could use a general expression. Alternate translation: “the paralyzed” or “people who could not move their limbs”
402	4:25	j63v		rc://*/ta/man/translate/figs-explicit	ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας, καὶ Δεκαπόλεως, καὶ Ἱεροσολύμων, καὶ Ἰουδαίας, καὶ πέραν τοῦ Ἰορδάνου	1	Here Matthew indicates that **large crowds** traveled wherever Jesus went. The people who made up these crowds came from all the regions and towns that Matthew mentions in this verse. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “large crowds of people from Galilee and Decapolis and Jerusalem and Judea and beyond the Jordan followed him”
403	4:25	i9m7		rc://*/ta/man/translate/translate-names	Δεκαπόλεως	1	The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.”
404	4:25	yfgi		rc://*/ta/man/translate/figs-explicit	πέραν τοῦ Ἰορδάνου	1	Here, the phrase **beyond the Jordan** refers to regions to the east of the Jordan River. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the areas on the east side of the Jordan River”
405	5:intro	awz8				0	# Matthew 5 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * The Beatitudes (5:1–12)\n * Salt and light (5:13–16)\n * The law and righteousness (5:17–20)\n * Moses’ law and Jesus’ commands (5:21–48)\n * Murder and anger (5:21–26)\n * Adultery and divorce (5:27–32)\n * Oaths and promises (5:33–37)\n * Punishment and retaliation (5:38–42)\n * Loving everyone (5:43–48)\n\nMany people call the words in Matthew 5–7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.\n\nMatthew 5:3–10, known as the Beatitudes or Blessings, has been set farther to the right on the page than the rest of the text. This way of placing the words on the page highlights the poetic form of this section.\n\n## Special Concepts in this Chapter\n\n### The “Beatitudes”\n\nIn [5:3–12](../05/03.md), Jesus speaks nine blessings, or “Beatitudes.” He uses poetic form, repetition, and contrasting statements. Use forms in your language that people would recognize as poetry. See the notes on these verses for translation options.\n\n### “You have heard that it was said”\n\nWhen Jesus quotes commands that his audience would be familiar with, he uses a phrase like “you have heard that it was said.” Usually when he uses this phrase, he is quoting or summarizing commands directly from the Old Testament law. However, in [5:43](../05/43.md), he quotes a command from the Old Testament (“love your neighbor”) and then includes what some people would add to that command (“hate your enemy”). You may need to clarify that only the clause “love your neighbor” is from the Old Testament law. See the notes on each verse for information about what commands Jesus is quoting or summarizing.\n\n### Jesus and the law\n\nThroughout this chapter, Jesus quotes commands that his audience would be familiar with. Then, he introduces his response to these commands with a phrase like “but I say to you.” In each case, Jesus is not contradicting or annulling the commands from God that he quotes. Instead, Jesus is correcting misunderstandings about what these commands mean. He wants his disciples to apply the commands properly. Use a form that indicates that Jesus is clarifying the commands, not contradicting them.\n\n## Important Figures of Speech in this Chapter\n\n### Salt metaphor\n\nIn [5:13](../05/13.md), Jesus describes his disciples as if they were salt that seasons the world. He means that, just as salt preserves food and makes it taste better, so his disciples help save people in the world and make the world a better place. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Light metaphor\n\nIn [5:14–16](../05/14.md), Jesus describes his disciples as if they were lamps that give light. He means specifically that their good deeds are like lights that shine on other people, which allows these people to learn what is true and to praise God. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hyperbole\n\nIn [5:29–30](../05/29.md), Jesus commands his disciples to cut off body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using you in the singular and you in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-crowd]])
406	5:1	c5rq		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,”
407	5:1	xpes		rc://*/ta/man/translate/figs-extrainfo	τὸ ὄρος	1	Matthew does not clarify what **mountain** this is or how high up it is. If possible, use a general word for a hill or small **mountain** without indicating one particular place. Alternate translation: “a high place” or “a small mountain”
408	5:1	z880		rc://*/ta/man/translate/figs-explicit	καθίσαντος αὐτοῦ	1	In Jesus’ culture, teachers usually **sat down** when they were going to teach. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he having sat down to teach” or “he having sat down as a teacher does”
409	5:1	elyd		rc://*/ta/man/translate/figs-go	προσῆλθον	1	In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went”
410	5:2	q9mm		rc://*/ta/man/translate/figs-idiom	ἀνοίξας τὸ στόμα αὐτοῦ	1	Here, the phrase **having opened his mouth** refers to beginning to speak. If it would be helpful in your language, you could use an comparable phrase or state the meaning plainly. Alternate translation: “having begun to speak”
411	5:2	fnje		rc://*/ta/man/translate/figs-explicitinfo	ἀνοίξας τὸ στόμα αὐτοῦ, ἐδίδασκεν	1	Here, the phrase **having opened his mouth** introduces what Jesus said, and the phrase **he taught** also introduces what Jesus said. Matthew uses both phrases to indicate that what Jesus is about to say is very important. If it would be helpful in your language, you could use just one phrase that introduces important speech. Alternate translation: “he starting teaching”
412	5:2	h9bx		rc://*/ta/man/translate/writing-quotations	λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared”
413	5:3	egbs		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ Βασιλεία τῶν Οὐρανῶν	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The kingdom of the heavens belongs to the poor in spirit, so they are blessed”
414	5:3	jhdg		rc://*/ta/man/translate/figs-idiom	μακάριοι	1	This expression indicates that God is giving favor to people and that their situation is positive or good. If it would be helpful in your language, you could express this idea in another way. Alternate translation: “God will bless” or “How good it is for”
415	5:3	o3y4		rc://*/ta/man/translate/figs-nominaladj	οἱ πτωχοὶ	1	Jesus is using the adjective **poor** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who are poor”
416	5:3	j7ct		rc://*/ta/man/translate/figs-metaphor	οἱ πτωχοὶ τῷ πνεύματι	1	Here Jesus speaks of people who know that they disobey and that they depend on God totally as if they were **poor in spirit**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “the spiritually poor” or “those who totally depend upon God”
417	5:3	wpi6		rc://*/ta/man/translate/figs-possession	αὐτῶν ἐστιν ἡ Βασιλεία τῶν Οὐρανῶν	1	Here, Jesus is using the possessive form to describe people who belong in **the kingdom of the heavens**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the kingdom of the heavens belongs to them” or “they belong in the kingdom of the heavens”
418	5:4	n8zv		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The ones mourning will be comforted, so they are blessed”
419	5:4	u8s3		rc://*/ta/man/translate/figs-idiom	μακάριοι	1	See how you translated this phrase in [5:3](../05/03.md). Alternate translation: “God will bless” or “How good it is for”
420	5:4	lie5		rc://*/ta/man/translate/figs-activepassive	αὐτοὶ παρακληθήσονται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will comfort them”
421	5:5	cf72		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The meek will inherit the earth, so they are blessed”
422	5:5	hqm8		rc://*/ta/man/translate/figs-idiom	μακάριοι	1	See how you translated this phrase in [5:3](../05/03.md). Alternate translation: “God will bless” or “How good it is for”
423	5:5	mvb1		rc://*/ta/man/translate/figs-nominaladj	οἱ πραεῖς	1	Jesus is using the adjective **meek** as a noun to mean **meek** people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “meek people”
424	5:5	pajw		rc://*/ta/man/translate/figs-metaphor	κληρονομήσουσι	1	Here the author speaks as if **the meek** were children who would receive property from a relative. He speaks in this way to indicate that **the meek** will receive **the earth** from God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will receive” or “will be given”
425	5:5	kn65		rc://*/ta/man/translate/figs-explicit	τὴν γῆν	1	Here Jesus refers to the whole **earth**, but he implies that it will be the renewed or recreated **earth**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the renewed earth” or “the recreated earth”
426	5:6	a302		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The ones hungering and thirsting for righteousness will be fed, so they are blessed”
427	5:6	ila1		rc://*/ta/man/translate/figs-idiom	μακάριοι	1	See how you translated this phrase in [5:3](../05/03.md). Alternate translation: “God will bless” or “How good it is for”
428	5:6	bi1j		rc://*/ta/man/translate/figs-metaphor	οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται	1	Here Jesus speaks of desiring to do what is right as if it were **hungering and thirsting for righteousness**. He also speaks of becoming righteous and doing what is right as if it were being **fed**. He speaks in this way to indicate that these people desire **righteousness** as much as they desire food and drink. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “the ones who desire righteousness as if it were food or drink, for they will receive it as if they were being fed”
429	5:6	rbfk		rc://*/ta/man/translate/figs-abstractnouns	τὴν δικαιοσύνην	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “for what is just” or “to be righteous”
430	5:6	hlq2		rc://*/ta/man/translate/figs-activepassive	αὐτοὶ χορτασθήσονται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will feed them”
431	5:7	h8b2		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The merciful will obtain mercy, so they are blessed”
432	5:7	ytjt		rc://*/ta/man/translate/figs-idiom	μακάριοι	1	See how you translated this phrase in [5:3](../05/03.md). Alternate translation: “God will bless” or “How good it is for”
433	5:7	zy1e		rc://*/ta/man/translate/figs-nominaladj	οἱ ἐλεήμονες	1	Matthew is using the adjective **merciful** as a noun to mean **merciful** people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “merciful people”
434	5:7	b7vt		rc://*/ta/man/translate/figs-abstractnouns	αὐτοὶ ἐλεηθήσονται	1	If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “God will act mercifully to them”
435	5:8	qap3		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The pure in heart will see God, so they are blessed”
436	5:8	c8qa		rc://*/ta/man/translate/figs-idiom	μακάριοι	1	See how you translated this phrase in [5:3](../05/03.md). Alternate translation: “God will bless” or “How good it is for”
437	5:8	s9gd		rc://*/ta/man/translate/figs-idiom	οἱ καθαροὶ τῇ καρδίᾳ	1	Here, the phrase **pure in heart** describes people who only think about and desire what is pure and good. If it would be helpful in your language, you could use an equivalent phrase or state the meaning plainly. Alternate translation: “those who are pure on the inside” or “the ones who think about and want what is pure”
438	5:8	cr20		rc://*/ta/man/translate/figs-nominaladj	οἱ καθαροὶ	1	Matthew is using the adjective **pure** as a noun to mean **pure** people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who are pure”
439	5:8	t6ni		rc://*/ta/man/translate/figs-idiom	αὐτοὶ τὸν Θεὸν ὄψονται	1	Here, the clause **they will see God** indicates that these people will be with God, in his presence. If it would be helpful in your language, you could use an equivalent figure of speech or state the meaning plainly. Alternate translation: “they will be in God’s presence”
440	5:9	y5bk		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The peacemakers will be called sons of God, so they are blessed”
441	5:9	rxgx		rc://*/ta/man/translate/figs-idiom	μακάριοι	1	See how you translated this phrase in [5:3](../05/03.md). Alternate translation: “God will bless” or “How good it is for”
442	5:9	jh6v		rc://*/ta/man/translate/figs-explicit	οἱ εἰρηνοποιοί	1	Here Jesus implies that the **peacemakers** are those who help people act peacefully with each other. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “those who make peace among people” or “the ones who cause people to act peaceably”
443	5:9	tv19		rc://*/ta/man/translate/figs-activepassive	αὐτοὶ υἱοὶ Θεοῦ κληθήσονται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will call them his sons”
444	5:9	mivu		rc://*/ta/man/translate/figs-explicit	κληθήσονται	1	Here, by using the phrase **will be called**, Jesus implies that they also will actually be **sons of God**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “will be people who are” or “will be called and so become”
445	5:9	sfph		rc://*/ta/man/translate/figs-metaphor	υἱοὶ Θεοῦ	1	Jesus speaks of these people as if God were their physical father. He means that these people have a father-son relationship with God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “spiritual sons of God”
446	5:9	h0av		rc://*/ta/man/translate/figs-gendernotations	υἱοὶ	1	Although the term **sons** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “sons and daughters” or “offspring”
447	5:10	q4og		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ Βασιλεία τῶν Οὐρανῶν	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The kingdom of the heavens belongs to the ones persecuted for the sake of righteousness, so they are blessed”
448	5:10	mxri		rc://*/ta/man/translate/figs-idiom	μακάριοι	1	See how you translated this phrase in [5:3](../05/03.md). Alternate translation: “God will bless” or “How good it is for”
449	5:10	bqu7		rc://*/ta/man/translate/figs-activepassive	οἱ δεδιωγμένοι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones whom people persecute”
450	5:10	hfox		rc://*/ta/man/translate/figs-abstractnouns	ἕνεκεν δικαιοσύνης	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “because they act justly”
451	5:10	f3li		rc://*/ta/man/translate/figs-possession	αὐτῶν ἐστιν ἡ Βασιλεία τῶν Οὐρανῶν	1	See how you translated the same clause in [5:3](../05/03.md). Alternate translation: “the kingdom of the heavens belongs to them” or “they belong in the kingdom of the heavens”
452	5:11	ohjs		rc://*/ta/man/translate/grammar-connect-logic-result	μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ’ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “When they insult you and persecute you and say every evil thing against you falsely because of me, you are blessed”
453	5:11	t5kb		rc://*/ta/man/translate/figs-idiom	μακάριοί ἐστε	1	See how you translated the similar phrase in [5:3](../05/03.md). Alternate translation: “God will bless you” or “How good it is for you”
454	5:11	m65m		rc://*/ta/man/translate/writing-pronouns	ὀνειδίσωσιν	1	Here, the word **they** refers to any people who mistreat Jesus’ disciples. If it would be helpful in your language, you could use a form that refers to people in general. Alternate translation: “others insult” or “some people insult”
455	5:11	mflf		rc://*/ta/man/translate/figs-hyperbole	πᾶν	1	Jesus says **every** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “very many” or “all kinds of”
456	5:11	puh3		rc://*/ta/man/translate/translate-textvariants	ψευδόμενοι	1	Many ancient manuscripts include **lying**. The ULT follows that reading. Other ancient manuscripts do not include the word. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
457	5:11	eez3		rc://*/ta/man/translate/figs-explicit	ἕνεκεν ἐμοῦ	1	When Jesus says **because of me**, he means that people will persecute them because they are his disciples. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “because you are my disciples” or “because you believe in me”
458	5:12	jegd		rc://*/ta/man/translate/grammar-connect-logic-result	χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς; οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν	1	Here Jesus gives a command followed by two reasons. If it would be helpful in your language, you could rearrange these clauses so that one or both reasons come before the command. Alternate translation: “In fact, in this way they persecuted the prophets before you. Also, great is your reward in the heavens. So, rejoice and be very glad”
459	5:12	ssk9		rc://*/ta/man/translate/figs-doublet	χαίρετε καὶ ἀγαλλιᾶσθε	1	The terms **Rejoice** and **be very glad** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Be exceedingly glad”\n
460	5:12	bpwb		rc://*/ta/man/translate/figs-explicit	ἐν τοῖς οὐρανοῖς	1	Here, the phrase **in the heavens** indicates where God is currently keeping the **reward**. It does not indicate where people will receive the **reward**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “that is stored in the heavens” or “that you will receive from the heavens”
461	5:12	wimk		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces another reason why Jesus’ disciples should rejoice, which is that they are like **the prophets** who served God. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “and you should also rejoice because” or “and in fact,”
462	5:12	eh8r		rc://*/ta/man/translate/writing-pronouns	οὕτως	1	Here, the word **this** refers back to what Jesus said in [5:11](../05/11.md) about how people mistreat his disciples. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “in those same ways”
463	5:12	rh0j		rc://*/ta/man/translate/figs-explicit	τοὺς πρὸ ὑμῶν	1	Here, the phrase **before you** indicates that the **prophets** lived before the people to whom Jesus is speaking. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who lived before you did”
464	5:13	i3zp		rc://*/ta/man/translate/figs-exmetaphor	ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς; ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται? εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βληθὲν ἔξω, καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων	1	Here Jesus calls his disciples **salt** that seasons **the earth**. Just as **salt** makes food better in many ways, so Jesus’ disciples make the world better in many ways. However, just as **salt** that no longer functions properly is **thrown out** because it cannot be fixed, so Jesus’ disciples will be punished if they do not make the world better. If possible, preserve the metaphor or use simile form. Alternate translation: “You are like salt for the earth. But if you are like salt that has been made tasteless, how can you be made salty again? Just like that salt, you are good for nothing any longer. That salt will be thrown out to be trampled by men, and you will be punished in a similar way”\n
465	5:13	zctk		rc://*/ta/man/translate/figs-possession	τὸ ἅλας τῆς γῆς	1	Here, Jesus is using the possessive form to describe **salt** that seasons **the earth**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the salt that seasons the earth”
466	5:13	wxci		rc://*/ta/man/translate/figs-metonymy	τῆς γῆς	1	Here, the word **earth** refers primarily to the people who live on the **earth**. If it would be helpful in your language, you could refer specifically to people here. Alternate translation: “of the people on the earth” or “of all people”
467	5:13	k3u2		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐὰν & τὸ ἅλας μωρανθῇ, ἐν τίνι	1	Jesus means that it is possible for **salt** to lose **its taste**, and he is speaking about what can or cannot happen after **salt has lost its taste**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “suppose that the salt is made tasteless. With what”
468	5:13	ws0o		rc://*/ta/man/translate/figs-activepassive	μωρανθῇ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “has become tasteless” or “has lost its taste”
469	5:13	yoif		rc://*/ta/man/translate/figs-rquestion	ἐν τίνι ἁλισθήσεται?	1	Jesus is using the question form to show that no one can make ruined salt **salty** again. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “it cannot be made salty again!” or “it is not possible to make it salty again.”
470	5:13	h7z8		rc://*/ta/man/translate/figs-activepassive	ἁλισθήσεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “might someone make it salty again”
471	5:13	ojrg		rc://*/ta/man/translate/grammar-connect-exceptions	εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βληθὲν ἔξω, καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων	1	If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only thing it is good for is, having been thrown out, to be trampled by men”
472	5:13	e7cz		rc://*/ta/man/translate/figs-activepassive	εἰ μὴ βληθὲν ἔξω, καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “except, after people have thrown it out, for men to trample it”
473	5:13	ilya		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀνθρώπων	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “people”
474	5:14	wgh5		rc://*/ta/man/translate/figs-metaphor	ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου	1	Here Jesus calls his disciples **light** that illuminates **the world**. Just as **light** helps people know where they are and where to go, so Jesus’ disciples tell people the truth about God and Jesus. If possible, preserve the metaphor or use simile form. Alternate translation: “When you tell others about me, you are like lights that shine on the world”
475	5:14	eh93		rc://*/ta/man/translate/figs-possession	τὸ φῶς τοῦ κόσμου	1	Here, Jesus is using the possessive form to describe **light** that illuminates **the world**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the light that shines on the world”
476	5:14	bz3a		rc://*/ta/man/translate/figs-metonymy	τοῦ κόσμου	1	Here, the word **world** refers primarily to the people who live in the **world**. If it would be helpful in your language, you could refer specifically to people here. Alternate translation: “of the people in the world” or “of all people”
477	5:14	bn28		rc://*/ta/man/translate/figs-metaphor	οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη	1	Here Jesus implicitly calls his disciples a **city** that is on a **mountain**, so it **is not able to be hidden**. Just as everyone can see this city, so everyone can see how Jesus’ disciples behave. If possible, preserve the metaphor or use simile form. Alternate translation: “When you do what is right, you are like a city being set on a mountain that is not able to be hidden”
478	5:14	ny4h		rc://*/ta/man/translate/figs-activepassive	οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People cannot hide a city that they set on top of a mountain”
479	5:15	rz4n		rc://*/ta/man/translate/figs-extrainfo	οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ’ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ	1	Here Jesus implicitly calls his disciples a **a lamp**. However, he explains this figure of speech in the next verse, so you should not explain its meaning in this verse.
480	5:15	s5sb		rc://*/ta/man/translate/writing-pronouns	καίουσιν	1	The pronoun they refers to people in general. If this is not clear for your readers, you could use a form that refers to people in general. Alternate translation: “does anyone light”
481	5:15	uqpe		rc://*/ta/man/translate/translate-unknown	ὑπὸ τὸν μόδιον	1	A **basket** is a large circular container that stores food or other items. If someone put **a lamp** under this kind of container, it would completely hide the light from the lamp. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “in a box” or “under a container that hides its light”
482	5:15	hkm5		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	2	Here, the word **and** introduces the result of putting a lamp on a lampstand. If it would be helpful in your language, you could use a different word or phrase that introduces a result. Alternate translation: “and so” or “with the result that”
483	5:16	qhp8		rc://*/ta/man/translate/figs-metaphor	λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων	1	Here Jesus speaks of proper behavior as if it were a **light** that could **shine**. He means that everyone notices and benefits from this proper behavior. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “Let what you do be like a light that shines before men” or “Live your life before men”
484	5:16	nz8z		rc://*/ta/man/translate/figs-imperative3p	λαμψάτω τὸ φῶς ὑμῶν	1	If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “Make sure that your light shines” or “Your light should shine”
485	5:16	l0kz		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀνθρώπων	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “people”
486	5:16	f9uv		rc://*/ta/man/translate/figs-explicit	οὕτως	1	Here, the phrase **in such a way** refers back to what Jesus said in [5:15](../05/15.md) about a lamp shining on everyone in a house. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “just as that lamp shines”
487	5:16	iiu8		rc://*/ta/man/translate/figs-metaphor	τὸν Πατέρα ὑμῶν	1	Jesus speaks of his disciples as if God were their physical father. He means that they have a father-son relationship with God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your spiritual Father” or “God, who is like a Father to you,”\n
488	5:16	ouqi		rc://*/ta/man/translate/figs-explicit	τὸν ἐν τοῖς οὐρανοῖς	1	Here, the phrase **in the heavens** identifies the location in which God **the Father** is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens”
489	5:17	jirt		rc://*/ta/man/translate/figs-idiom	ἦλθον	-1	Here, the phrase **I came** refers to Jesus entering this world as a human to do what God called him to do. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “I came to this world … I came to this world” or “I am acting … I am acting”
490	5:17	d30i		rc://*/ta/man/translate/translate-names	τὸν νόμον ἢ τοὺς προφήτας	-1	The word **law** is the name for one part of the Hebrew Scriptures, and the word **prophets** is the name for another part of the Hebrew Scriptures. Show this in your translation in the way that is natural in your language. Alternate translation: “any part of the Scriptures, either the Law or the Prophets”
491	5:17	gg3k		rc://*/ta/man/translate/figs-metonymy	τοὺς προφήτας	1	Here, **the prophets** represents what the prophets said and wrote. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the writings of the prophets”
492	5:17	re9h		rc://*/ta/man/translate/figs-ellipsis	οὐκ ἦλθον καταλῦσαι, ἀλλὰ πληρῶσαι	1	Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “I came not to destroy them. Rather, I came to fulfill them”
493	5:18	kgjk		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason or basis for Jesus’ statement that he did not come to destroy the Scriptures but to fulfill them. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “In fact,” or “That is because,”
494	5:18	cqiz			ἀμὴν & λέγω ὑμῖν	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you”
495	5:18	rpye		rc://*/ta/man/translate/figs-explicit	ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ	1	Here Jesus refers to how **the heaven and the earth** that currently exist will pass away, and God will either renew them or make new ones. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “until this world ends” or “until God recreates the heaven and the earth”
496	5:18	cv3m		rc://*/ta/man/translate/figs-merism	ὁ οὐρανὸς καὶ ἡ γῆ	1	Here, Jesus is referring to all of the created world by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all creation” or “the universe”
497	5:18	ylz6		rc://*/ta/man/translate/translate-unknown	ἰῶτα ἓν ἢ μία κερέα	1	A **jot** is a very small letter or character used in writing. A **tittle** is a small part of a letter or character. If your readers would not be familiar with these terms, you could use the names of the smallest parts of the writing system in your area or you could use more general terms. Alternate translation: “one word or one part of a word” or “one character or stroke in a character”
498	5:18	v4wj		rc://*/ta/man/translate/figs-doublet	ἰῶτα ἓν ἢ μία κερέα	1	The terms **jot** and **tittle** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “one jot” or “one tittle”
499	5:18	ucl8		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means”
500	5:18	ah3o		rc://*/ta/man/translate/figs-explicit	τοῦ νόμου	1	Here, the phrase **the law** could refer to: (1) the Old Testament Scriptures in general, just as the phrases “the law” and “the prophets” in [5:17](../05/17.md) refer to the Old Testament Scriptures. Alternate translation: “the law and the prophets” or “the Old Testament” (2) just the law, which is the first five books of the Old Testament. Alternate translation: “the Old Testament law” or “the law in the Scriptures”
501	5:18	ozda		rc://*/ta/man/translate/figs-activepassive	πάντα γένηται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “all things take place” or “they accomplish all things”
502	5:18	ya2c		rc://*/ta/man/translate/figs-explicit	πάντα	1	Here, the phrase **all things** could refer to: (1) everything that is written in **the law**. Alternate translation: “all things written in the law” (2) everything that God has planned for this world and history. Alternate translation: “all things that God has planned” or “all things that will happen in this world”
503	5:19	dv5c		rc://*/ta/man/translate/figs-activepassive	ὃς ἐὰν & λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων, καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ Βασιλεία τῶν Οὐρανῶν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. You may also need to rearrange the elements in the sentence. Alternate translation: “God will call least in the kingdom of the heavens anyone who annuls one of the least of these commandments and teaches men to do so”
504	5:19	uxz2		rc://*/ta/man/translate/figs-explicit	τῶν ἐλαχίστων & ἐλάχιστος	1	Here, the word **least** identifies something that is not very important. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the least important … least important”
505	5:19	hxl1		rc://*/ta/man/translate/figs-gendernotations	τοὺς ἀνθρώπους	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “others”
506	5:19	yc45		rc://*/ta/man/translate/figs-activepassive	ὃς δ’ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ Βασιλεία τῶν Οὐρανῶν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. You may also need to rearrange the elements in the sentence. Alternate translation: “But God will call great in the kingdom of the heavens anyone who does and teaches them”
507	5:20	zvia		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what Jesus said in the previous verse about how important it is to obey even the least important laws. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Even more,”
508	5:20	p2yq			λέγω & ὑμῖν	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you”
509	5:20	zqr6		rc://*/ta/man/translate/grammar-connect-exceptions	ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν Βασιλείαν τῶν Οὐρανῶν	1	If, in your language, it would appear that Jesus was contradicting a statement that he was about to make, you could reword this to avoid using an exception clause. Alternate translation: “you will only enter into the kingdom of the heavens if your righteousness abounds more than that of the scribes and Pharisees”
510	5:20	ipn3		rc://*/ta/man/translate/figs-abstractnouns	περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “you are more righteous than the scribes”
511	5:20	l3lv		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means”
512	5:21	y8lu		rc://*/ta/man/translate/writing-quotations	ἐρρέθη τοῖς ἀρχαίοις	1	Here Jesus quotes from the Old Testament scriptures, specifically from [Exodus 20:13](../exo/20/13.md) or [Deuteronomy 5:17](../deu/05/17.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “the ancient ones were commanded in the law”
513	5:21	t6k5		rc://*/ta/man/translate/figs-activepassive	ἐρρέθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through Moses. Alternate translation: “God said” or “Moses said”
514	5:21	nyud		rc://*/ta/man/translate/figs-explicit	τοῖς ἀρχαίοις	1	Here, the phrase **the ancient ones** refers to the ancestors of the Jewish people to whom Jesus was speaking. The phrase most specifically refers to the Israelites who received the law at Mount Sinai. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to the Israelites who lived long ago”
515	5:21	v7o5		rc://*/ta/man/translate/figs-yousingular	οὐ φονεύσεις	1	Since the author of the quotation is addressing each specific person who is part of God’s people, the command here is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “Each of you, do not kill”
516	5:21	zp63		rc://*/ta/man/translate/writing-quotations	δ’	1	Here, the word **and** introduces Jesus’ summary of what the law required when someone committed murder. If it would be helpful to your readers, you could use a form that clarifies that this is a summary, not a direct quotation from the Old Testament. Alternate translation: “and they were told” or “and they followed this principle:”
517	5:21	mij2		rc://*/ta/man/translate/figs-explicit	ἔνοχος ἔσται τῇ κρίσει	1	Here Jesus implies that the person who **kills** deserves to be judged and also punished by other people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “will be subject to judgment and punishment” or “deserves to be judged and punished”
518	5:21	niea		rc://*/ta/man/translate/figs-abstractnouns	τῇ κρίσει	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “being judged” or “human authorities who will judge him or her”
519	5:22	p9fh		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a contrast with what Jesus said in the previous verse ([5:21](../05/21.md)). Jesus is not contradicting what he said. Rather, he is making it stronger. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However,” or “Even more,”
520	5:22	mg2r		rc://*/ta/man/translate/figs-explicit	ἐγὼ & λέγω ὑμῖν, ὅτι	1	Jesus uses the clause **I say to you** to emphasize what he is about to say and to contrast it with what “was said to the ancient ones” ([5:21](../05/21.md)). If it would be helpful in your language, you could express the emphatic contrast in another way. Alternate translation: “listen to this:” or “here is what you need to know:”
521	5:22	x3as		rc://*/ta/man/translate/translate-textvariants	ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ	1	Many ancient manuscripts read **being angry with his brother**. The ULT follows that reading. Other ancient manuscripts read “being angry with his brother without cause.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
522	5:22	d5nl		rc://*/ta/man/translate/figs-metaphor	τῷ ἀδελφῷ αὐτοῦ & τῷ ἀδελφῷ αὐτοῦ	1	Jesus is using the term **brother** to mean a person who follows Jesus and shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with a fellow disciple … to a fellow disciple”
523	5:22	rbi3		rc://*/ta/man/translate/figs-gendernotations	τῷ ἀδελφῷ αὐτοῦ & τῷ ἀδελφῷ αὐτοῦ	1	Although the terms **his** and **brother** are masculine, Jesus is using the words in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “his or her brother or sister” to indicate this.
524	5:22	popw		rc://*/ta/man/translate/figs-explicit	ἔνοχος ἔσται τῇ κρίσει	1	See how you translated this clause in [5:21](../05/21.md). Alternate translation: “will be subject to judgment and punishment” or “deserves to be judged and punished”
525	5:22	b08b		rc://*/ta/man/translate/figs-abstractnouns	τῇ κρίσει	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “being judged” or “human authorities who will judge him or her”
526	5:22	hf7n		rc://*/ta/man/translate/figs-quotations	εἴπῃ τῷ ἀδελφῷ αὐτοῦ, ῥακά, ἔνοχος ἔσται & εἴπῃ, μωρέ, ἔνοχος ἔσται	1	It may be more natural in your language to have indirect quotations here. Alternate translation: “calls his brother Raka will be subject to … says that someone is a fool will be subject”
527	5:22	w721		rc://*/ta/man/translate/translate-transliterate	ῥακά	1	**Raka** is a word borrowed from Aramaic. You will need to decide if you will also borrow this word into your language or if you will translate the meaning. Either approach has broad support. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. Alternative translation: “Fool” or “Idiot”
528	5:22	qwdj		rc://*/ta/man/translate/figs-explicit	ἔνοχος ἔσται τῷ Συνεδρίῳ	1	Here Jesus implies that any person who calls **his brother** a bad name like **Raka** deserves to be judged and punished by **the council**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “will be subject to judgment and punishment by the council” or “deserves to be judged and punished by the council”
529	5:22	i9r5		rc://*/ta/man/translate/figs-explicit	ὃς δ’ ἂν εἴπῃ	2	Here Jesus implies that the person is speaking to **his brother**, just as with the earlier examples in the verse. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “And whoever says to his brother”
530	5:22	alfa		rc://*/ta/man/translate/figs-explicit	μωρέ	1	This is an insulting expression. Use an expression in your language that a person might use to insult another person. Alternate translation: “You are an idiot”
531	5:22	p42x		rc://*/ta/man/translate/figs-explicit	ἔνοχος ἔσται εἰς τὴν Γέενναν τοῦ πυρός	1	Here Jesus implies that any person who calls a fellow disciple a **fool** deserves to be judged by God and punished in **the Gehenna of fire**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “will be subject to judgment and punishment in the Gehenna of fire” or “deserves to be judged by God and punished in the Gehenna of fire”
532	5:22	ryio		rc://*/ta/man/translate/figs-metaphor	τὴν Γέενναν τοῦ πυρός	1	Here Jesus uses the name **Gehenna** to refer to hell. The valley named **Gehenna** was outside the city of Jerusalem and was a place where people threw out and burned garbage. If it would be helpful in your language, you could use a simile or state the meaning plainly. Alternate translation: “a place of fire like the valley of Gehenna” or “fiery hell, which is like Gehenna valley”
533	5:22	xd6x		rc://*/ta/man/translate/figs-possession	τὴν Γέενναν τοῦ πυρός	1	Here, Jesus is using the possessive form to describe **Gehenna** as a place that has much **fire**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the fiery Gehenna” or “the fires in Gehenna”
534	5:23	ck09		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces an inference or conclusion based on what Jesus has said about being angry and insulting fellow believers. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “So” or “Because of that”
535	5:23	m0jg		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐὰν & προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ	1	Jesus is suggesting that this is a hypothetical condition, that people in his audience might be **at the altar** and **remember** that a **brother has something against** them. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “consider this situation: you are offering your gift at the altar, and there you remember that your brother has something against you. If that were to happen”
536	5:23	he2v		rc://*/ta/man/translate/figs-youcrowd	προσφέρῃς & σου & μνησθῇς & σου & σοῦ	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
537	5:23	chv4		rc://*/ta/man/translate/figs-explicit	τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον	1	Here Jesus is referring to giving a **gift** to God at the **altar** in the temple in Jerusalem. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “your gift to God at the altar in the temple”
538	5:23	wh1d		rc://*/ta/man/translate/figs-metaphor	ὁ ἀδελφός σου	1	Jesus is using the term **brother** to mean a person who follows Jesus and shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a fellow disciple”
539	5:23	zkec		rc://*/ta/man/translate/figs-gendernotations	ὁ ἀδελφός σου	1	Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “your brother or sister” to indicate this.
540	5:23	lrsx		rc://*/ta/man/translate/figs-idiom	ἔχει τι κατὰ σοῦ	1	Here, the phrase **has something against you** indicates that the **brother** has been offended or injured by **you**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “is upset with you” or “has been offended by you”
541	5:24	hxl6		rc://*/ta/man/translate/figs-youcrowd	ἄφες & σου & ὕπαγε & διαλλάγηθι & σου & πρόσφερε & σου	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
542	5:24	lrx6		rc://*/ta/man/translate/figs-explicit	ὕπαγε	1	Here Jesus implies that the person needs to **go** to his or her **brother**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “go to him”
543	5:24	q08w		rc://*/ta/man/translate/grammar-connect-time-sequential	πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν, πρόσφερε τὸ δῶρόν σου	1	Here Jesus emphasizes that these two events must happen in this sequence. If it would be helpful in your language, you could emphasize the sequence in another way. Alternate translation: “before you can come back and offer your gift, you need to be reconciled with your brother”
544	5:24	z9m5		rc://*/ta/man/translate/figs-activepassive	διαλλάγηθι τῷ ἀδελφῷ σου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “reconcile with your brother” or “restore the relationship with your brother”
545	5:24	h4ch		rc://*/ta/man/translate/figs-metaphor	τῷ ἀδελφῷ σου	1	Jesus is using the term **brother** to mean a person who follows Jesus and shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with that fellow disciple”
546	5:24	z0hy		rc://*/ta/man/translate/figs-gendernotations	τῷ ἀδελφῷ σου	1	Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “with your brother or sister” to indicate this.
547	5:24	cxe2		rc://*/ta/man/translate/figs-explicit	ἐλθὼν	1	Here Jesus implies that the person can **come** back to the **altar**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having come back to your gift at the altar”
548	5:24	aa4j		rc://*/ta/man/translate/figs-go	ἐλθὼν	1	In a context such as this, your language might say “go” instead of **come**. Alternate translation: “having gone”
549	5:25	mhr1		rc://*/ta/man/translate/figs-abstractnouns	ἴσθι εὐνοῶν	1	If your language does not use an abstract noun for the idea of **agreement**, you could express the same idea in another way. Alternate translation: “Agree”
550	5:25	d3p1		rc://*/ta/man/translate/figs-youcrowd	ἴσθι & σου & εἶ & σε & ὁ & βληθήσῃ	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
551	5:25	sr9d		rc://*/ta/man/translate/figs-possession	τῷ ἀντιδίκῳ σου & ὁ ἀντίδικος	1	Here, Jesus is using the possessive form to describe someone who accuses another person (“you”). If this is not clear in your language, you could express the idea in another way. Alternate translation: “with the one who is accusing you … the one who is accusing you”
552	5:25	lr2n		rc://*/ta/man/translate/figs-explicit	εἶ μετ’ αὐτοῦ ἐν τῇ ὁδῷ	1	Here, **on the way** is referring to the time when the person and the person’s **accuser** are walking to the place where the judge is. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “you are walking with him on the road to the law court”
553	5:25	unun		rc://*/ta/man/translate/figs-gendernotations	αὐτοῦ	1	Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her”
554	5:25	nev9		rc://*/ta/man/translate/figs-idiom	σε παραδῷ	1	Here, the phrase **hand you over** refers to putting someone under the authority and control of another person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “might transfer you” or “might entrust you”
555	5:25	pq6d		rc://*/ta/man/translate/figs-ellipsis	ὁ κριτὴς τῷ ὑπηρέτῃ	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the judge might hand you over to the officer”
556	5:25	gcm5		rc://*/ta/man/translate/translate-unknown	τῷ ὑπηρέτῃ	1	Here, **the officer** is a person who has authority to carry out the decisions of a judge. Usually this involves bringing people to jail if they have been declared guilty by the judge. Alternate translation: “to the one who carries out the judge’s orders”
557	5:25	drhp		rc://*/ta/man/translate/figs-idiom	εἰς φυλακὴν βληθήσῃ	1	Here, the phrase **thrown into prison** refers to someone being locked up in **prison**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “you will be put into prison” or “you will be locked up in prison”
558	5:25	pzh4		rc://*/ta/man/translate/figs-activepassive	βληθήσῃ	1	If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “the officer will throw you”
559	5:26	e5ip			ἀμὴν, λέγω σοι	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you”
560	5:26	uu76		rc://*/ta/man/translate/figs-youcrowd	σοι, οὐ μὴ ἐξέλθῃς & ἀποδῷς	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **you** in your translation.
561	5:26	l1xl		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means”
562	5:26	z8sl		rc://*/ta/man/translate/figs-go	οὐ μὴ ἐξέλθῃς	1	In a context such as this, your language might say “go” instead of **come**. Alternate translation: “you will certainly not go out”
563	5:26	z2mc		rc://*/ta/man/translate/figs-explicit	ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην	1	Here Jesus implies that the “judge” required the person to pay a fine or give money to the person who accused him or her. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “until you have paid the last quadrans that the judge required”
564	5:26	zlil		rc://*/ta/man/translate/translate-bmoney	τὸν ἔσχατον κοδράντην	1	A **quadrans** was one of the smallest and least valuable coins in circulation in this place and time. It was equivalent to about an eighth of an hour’s wage. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might use the name of the least valuable coin in your culture, or a general expression. Alternate translation: “the last penny” or “every bit of money that your creditor demands”
565	5:27	jxg5		rc://*/ta/man/translate/figs-activepassive	ἐρρέθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through Moses. Alternate translation: “God commanded” or “Moses said”
566	5:27	u2d8		rc://*/ta/man/translate/writing-quotations	ἐρρέθη	1	Here Jesus quotes from the Old Testament scriptures, specifically from [Exodus 20:14](../exo/20/14.md) or [Deuteronomy 5:18](../deu/05/18.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “it was commanded in the law”
567	5:27	dsek		rc://*/ta/man/translate/figs-yousingular	οὐ μοιχεύσεις	1	Since the author of the quotation is addressing each specific person who is part of God’s people, the command here is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “Each of you, do not commit adultery”
568	5:27	gdpu		rc://*/ta/man/translate/figs-abstractnouns	οὐ μοιχεύσεις	1	If your language does not use an abstract noun for the idea of **adultery**, you could express the same idea in another way. Alternate translation: “Do not be an adulterer or adulteress” or “Do not do what is adulterous”
569	5:28	faww		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a contrast with what Jesus said in the previous verse ([5:27](../05/27.md)). Jesus is not contradicting what he said. Rather, he is making it stronger. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However,” or “Even more,”
570	5:28	o6w7		rc://*/ta/man/translate/figs-explicit	ἐγὼ & λέγω ὑμῖν, ὅτι	1	Jesus uses the clause **I say to you** to emphasize what he is about to say and to contrast it with the command he quoted in the previous verse ([5:27](../05/27.md)). If it would be helpful in your language, you could express the emphatic contrast in another way. Alternate translation: “listen to this:” or “here is what you need to know:”
571	5:28	mchs		rc://*/ta/man/translate/figs-explicit	γυναῖκα	1	Here Jesus implies that this **woman** is not the man’s wife. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “another woman” or “a woman to whom he is not married”
572	5:28	y8sf		rc://*/ta/man/translate/grammar-connect-logic-goal	πρὸς τὸ ἐπιθυμῆσαι αὐτὴν	1	Here, the phrase **to lust after her** could describe: (1) the purpose for which the man is **looking**. Alternate translation: “in order to lust after her” (2) the result of the man **looking**. Alternate translation: “with the result that he lusts after her”
573	5:28	z70s		rc://*/ta/man/translate/figs-abstractnouns	ἤδη ἐμοίχευσεν	1	If your language does not use an abstract noun for the idea of **adultery**, you could express the same idea in another way. Alternate translation: “has already become an adulterer” or “has already done what is adulterous”
574	5:28	glg9		rc://*/ta/man/translate/figs-metonymy	ἐν τῇ καρδίᾳ αὐτοῦ	1	In Matthew’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “in his thoughts” or “in his desires”
575	5:29	g850		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a further development in what Jesus has been speaking about. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Now”
576	5:29	wm6n		rc://*/ta/man/translate/figs-youcrowd	σου & σε, ἔξελε & βάλε & σοῦ & σοι & σου & σου	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
577	5:29	ikp5		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ & ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε	1	Jesus is suggesting that this is a hypothetical condition, that people in his audience might experience their **right eye** causing them **to stumble**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “consider this situation: your right eye causes you to stumble. If that were to happen”\n
578	5:29	y0f2		rc://*/ta/man/translate/figs-personification	ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε	1	Here, Jesus speaks of **your right eye** as if it were a person who could cause **you to stumble**. He means that the **right eye** is the part of the body that is involved in the stumbling. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it is your right eye’s fault that you stumble” or “you stumble with your right eye”
579	5:29	aro9		rc://*/ta/man/translate/figs-metaphor	σκανδαλίζει σε	1	Here, Jesus is speaking of sinning as if it were **stumbling**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “causes you to sin”
580	5:29	v6jr		rc://*/ta/man/translate/figs-hyperbole	ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ	1	Here Jesus provides the most extreme response to sinning. He does not mean that this should be the normal way to deal with sin. You should preserve the extreme language Jesus uses, but use a form that indicates that this is the most extreme example. Alternate translation: “if necessary you should even pluck it out and throw it away from you!”
581	5:29	xvdo		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, the word **For** introduces a reason why people should pluck out their eyes. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave **For** untranslated. Alternate translation: “That is because” or “Indeed,”
582	5:29	v687		rc://*/ta/man/translate/figs-explicit	ἓν τῶν μελῶν σου	1	Here, the phrase **one of your members** refers to a body part. If it would be helpful in your language, you could use an equivalent phrase or state the meaning plainly. Alternate translation: “one of your body parts”
583	5:29	x2dz		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	2	Here, the word **and** introduces the result of one of **your members** perishing. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so” or “with the result that”
584	5:29	v1cn		rc://*/ta/man/translate/figs-activepassive	μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς Γέενναν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God would not throw your whole body into Gehenna”
585	5:29	cxyk		rc://*/ta/man/translate/figs-metaphor	Γέενναν	1	Here Jesus uses the name **Gehenna** to refer to hell. Translate the name as you did in [5:22](../05/22.md). Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna valley”
586	5:30	wtyk		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	This verse means basically the same thing as the previous verse, but Jesus uses the example of a **right hand** instead of a “right eye.” If it would be helpful in your language, you could use a word other than **and** to make this clear. Alternate translation: “Again,” or “Here is another example:”
587	5:30	llw9		rc://*/ta/man/translate/figs-youcrowd	σου & σε, ἔκκοψον & βάλε & σοῦ & σοι & σου & σου	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
588	5:30	zx8x		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε	1	Jesus is suggesting that this is a hypothetical condition, that people in his audience might experience their **right hand** causing them **to stumble**. Use a natural form in your language for introducing a situation that could happen. See how you translated the similar clause in [5:29](../05/29.md). Alternate translation: “consider this situation: your right hand causes you to stumble. If that were to happen”\n
589	5:30	klwl		rc://*/ta/man/translate/figs-personification	ἡ δεξιά σου χεὶρ σκανδαλίζει σε	1	Here, Jesus speaks of **your right hand** as if it were a person who could cause **you to stumble**. He means that the **right hand** is the part of the body that is involved in the stumbling. See how you translated the similar clause in [5:29](../05/29.md). Alternate translation: “it is your right hand’s fault that you stumble” or “you stumble with your right hand”
590	5:30	qqom		rc://*/ta/man/translate/figs-metaphor	σκανδαλίζει σε	1	Here, Jesus is speaking of sinning as if it were stumbling. See how you translated this phrase in [5:29](../05/29.md). Alternate translation: “causes you to sin”
591	5:30	qs74		rc://*/ta/man/translate/figs-hyperbole	ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ	1	Here Jesus provides the most extreme response to sinning. He does not mean that this should be the normal way to deal with sin. You should preserve the extreme language Jesus uses, but use a form that indicates that this is the most extreme example. See how you translated the similar command in [5:29](../05/29.md). Alternate translation: “if necessary you should even cut it off and throw it away from you!”
592	5:30	xtus		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, the word **For** introduces a reason why people should cut off their hands. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave For untranslated. Alternate translation: “That is because” or “Indeed,”
593	5:30	pdkq		rc://*/ta/man/translate/figs-explicit	ἓν τῶν μελῶν σου	1	Here, the phrase **one of your members** refers to a body part. See how you translated this phrase in [5:29](../05/29.md). Alternate translation: “one of your body parts”\n
594	5:30	r4d2		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	2	Here, the word **and** introduces the result of one of **your members** perishing. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so” or “with the result that”
595	5:30	i3yo		rc://*/ta/man/translate/figs-personification	μὴ ὅλον τὸ σῶμά σου εἰς Γέενναν ἀπέλθῃ	1	Here, Jesus speaks of **your whole body** as if it were a person who could **go into Gehenna**. He means that the person ends up in **Gehenna** with their **whole body**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your whole body would not be sent into Gehenna” or “God would not throw your whole body into Gehenna”\n
596	5:30	wfbh		rc://*/ta/man/translate/figs-metaphor	Γέενναν	1	Here Jesus uses the name **Gehenna** to refer to hell. Translate the name as you did in [5:29](../05/29.md). Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna valley”
597	5:31	evxt		rc://*/ta/man/translate/grammar-connect-words-phrases	δέ	1	Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,”
598	5:31	dh23		rc://*/ta/man/translate/figs-activepassive	ἐρρέθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through Moses. Alternate translation: “God commanded” or “Moses said”
599	5:31	dy9y		rc://*/ta/man/translate/writing-quotations	ἐρρέθη	1	Here Jesus summarizes a command from the Old Testament scriptures, which can be found in [Deuteronomy 24:1](../deu/24/01.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “it was commanded in the law”
600	5:31	mibe		rc://*/ta/man/translate/figs-imperative3p	δότω	1	If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “he needs to give”
601	5:31	gagq		rc://*/ta/man/translate/translate-unknown	ἀποστάσιον	1	A **certificate of divorce** is a written document that makes the divorce official. If your readers would not be familiar with this type of document, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a written paper that testifies to the divorce”
602	5:32	nodq		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a contrast with what Jesus said in the previous verse ([5:31](../05/31.md)). Jesus is not contradicting what he said. Rather, he is making it stronger. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However,” or “Even more,”
603	5:32	zl66		rc://*/ta/man/translate/figs-explicit	ἐγὼ & λέγω ὑμῖν, ὅτι	1	Jesus uses the clause **I say to you** to emphasize what he is about to say and to contrast it with the command he quoted in the previous verse ([5:31](../05/31.md)). See how you translated the same phrase in [5:28](../05/28.md). Alternate translation: “listen to this:” or “here is what you need to know:”
604	5:32	j2aq		rc://*/ta/man/translate/grammar-connect-exceptions	πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ, παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι	1	If it would appear in your language that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only time a man is allowed to divorce his wife is when there is a report of sexual immorality. Otherwise, when he divorces her, he causes her to commit adultery”
605	5:32	xp5z		rc://*/ta/man/translate/figs-explicit	λόγου πορνείας	1	Here Jesus implies that the **report** is about the wife having done something that is sexually immoral. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “a report that she has been sexually immoral”
606	5:32	fi3w		rc://*/ta/man/translate/figs-abstractnouns	πορνείας	1	If your language does not use an abstract noun for the idea behind **immorality**, you could express the idea in another way. Alternate translation: “concerning what is sexually immoral” or “of sexually immoral behavior”
607	5:32	c899		rc://*/ta/man/translate/figs-explicit	ποιεῖ αὐτὴν μοιχευθῆναι	1	Here, the phrase **causes her to commit adultery** could imply that: (1) the wife marries again, since that was expected in Matthew’s culture. When she does, she commits adultery. Alternate translation: “causes her to commit adultery when she marries another man” (2) the man marries again, since that was expected in Matthew’s culture. When he does, he makes his previous wife the victim of **adultery**. Alternate translation: “commits adultery against her when he marries another woman”
608	5:32	k3oj		rc://*/ta/man/translate/figs-abstractnouns	μοιχευθῆναι & μοιχᾶται	1	If your language does not use an abstract noun for the idea of **adultery**, you could express the same idea in another way. Alternate translation: “to become an adulteress … becomes an adulterer” or “to do what is adulterous … does what is adulterous”
609	5:32	zai7		rc://*/ta/man/translate/figs-activepassive	ἀπολελυμένην	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the woman’s husband. Alternate translation: “her after her husband has divorced her”
610	5:33	ztzy		rc://*/ta/man/translate/grammar-connect-words-phrases	πάλιν	1	Here, the word **Again** introduces a new group of contrasts between what the disciples have heard and what Jesus says to them. If it would be helpful in your language, you could use a word or phrase that introduces a second, similar section, or you could leave **Again** untranslated. Alternate translation: “Further” or “Even more”
611	5:33	nfvn		rc://*/ta/man/translate/writing-quotations	ἐρρέθη τοῖς ἀρχαίοις	1	Here Jesus summarizes several commands in the Old Testament that require people to do what they promised to do. If it would be helpful in your language, you could clarify that Jesus is summarizing commands from the Old Testament Scriptures. Alternate translation: “the ancient ones were commanded in the law”
612	5:33	fk86		rc://*/ta/man/translate/figs-activepassive	ἐρρέθη	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through Moses. Alternate translation: “God declared” or “Moses said”
613	5:33	m4lb		rc://*/ta/man/translate/figs-explicit	τοῖς ἀρχαίοις	1	Here, the phrase **the ancient ones** refers to the ancestors of the Jewish people to whom Jesus was speaking. The phrase most specifically refers to the Israelites who received the law at Mount Sinai. See how you translated the phrase in [5:21](../05/21.md). Alternate translation: “to the Israelites who lived long ago”
614	5:33	qkme		rc://*/ta/man/translate/figs-yousingular	οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ Κυρίῳ τοὺς ὅρκους σου	1	Since the author of the quotation is addressing each specific person who is part of God’s people, the command here is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “Each of you, do not break an oath, but carry out your oaths to the Lord”
615	5:33	ic29		rc://*/ta/man/translate/figs-explicit	οὐκ ἐπιορκήσεις	1	Here, the command **Do not break an oath** could be forbidding people from: (1) swearing to do something and then not doing it. Alternate translation: “Do not fail to accomplish what you said in an oath” (2) swearing that something is true when it is not true. Alternate translation: “Do not swear falsely” or “Do not use an oath to say that something false is actually true”
616	5:33	tk9y		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here the word **but** introduces what to do instead of breaking an oath. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but instead”
617	5:33	f6zz		rc://*/ta/man/translate/figs-idiom	ἀποδώσεις & τῷ Κυρίῳ τοὺς ὅρκους σου	1	Here, the phrase **carry out your oaths to the Lord** means that people do to do what they promised **the Lord** that they would do. If it would be helpful in your language, you could use a comparable clause or state the meaning plainly. Alternate translation: “accomplish what you said in your oath to the Lord”
618	5:34	dqgv		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word But introduces a contrast with what Jesus said in the previous verse ([5:33](../05/33.md)). Jesus is not contradicting what he said. Rather, he is adding new information. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However,” or “Yet”
619	5:34	idtm		rc://*/ta/man/translate/figs-explicit	ἐγὼ & λέγω ὑμῖν μὴ ὀμόσαι	1	Jesus uses the clause **I tell you** to emphasize what he is about to say and to contrast it with what “was said to the ancient ones” ([5:33](../05/33.md)). If it would be helpful in your language, you could express the emphatic contrast in another way. Alternate translation: “listen to this: do not swear” or “here is what you need to know: do not swear”
620	5:34	nldv		rc://*/ta/man/translate/grammar-connect-logic-result	ὅλως; μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ Θεοῦ	1	Here, the word **for** introduces a reason why people should not swear **by heaven**. If it would be helpful in your language, you could put the reason before the command. Alternate translation: “at all. Heaven is the throne of God, so do not swear by it”
621	5:34	u7su		rc://*/ta/man/translate/figs-metaphor	θρόνος ἐστὶν τοῦ Θεοῦ	1	Here, Jesus speaks of **heaven** as if it were **the throne of God**. He means that **heaven** is the place from which God rules. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternative translation: “it is where God’s throne is” or “it is the place from which God rules”
622	5:35	e7z8		rc://*/ta/man/translate/grammar-connect-logic-result	μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ	1	Here, the word **for** introduces a reason why people should not swear **by the earth**. If it would be helpful in your language, you could put the reason before the command. Alternate translation: “and the earth is a footstool for his feet, so do not swear by it either”
623	5:35	mvcd		rc://*/ta/man/translate/figs-metaphor	ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ	1	Here, Jesus speaks of **the earth** as if it were **a footstool for his feet**. He means that **the earth** is a place over which God rules. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “it is where God exercises his authority” or “it is the place over which God rules”
624	5:35	uhvy		rc://*/ta/man/translate/grammar-connect-logic-result	μήτε εἰς Ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου Βασιλέως	1	Here, the word **for** introduces a reason why people should not swear **by Jerusalem**. If it would be helpful in your language, you could put the reason before the command. Alternate translation: “and Jerusalem is the city of the great King, so do not swear by it either”
625	5:35	hqn6		rc://*/ta/man/translate/figs-possession	πόλις & τοῦ μεγάλου Βασιλέως	1	Here, Jesus is using the possessive form to describe a **city** that belongs to **the great King**. It is the **city** where **the great King** is present in a special way. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the city where the great King is present” or “the city that the great King possesses”
626	5:35	hsk8		rc://*/ta/man/translate/figs-explicit	τοῦ μεγάλου Βασιλέως	1	Here Jesus implies that **the great King** is God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the great King, God”
627	5:36	l9c8		rc://*/ta/man/translate/grammar-connect-logic-result	μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν	1	Here, the word **for** introduces a reason why people should not swear by their **head**. If it would be helpful in your language, you could put the reason before the command. Alternate translation: “Also, you are not able to make one hair on your head white or black, so you should not swear by your head”
628	5:36	gbwp		rc://*/ta/man/translate/figs-youcrowd	σου ὀμόσῃς & οὐ δύνασαι	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
629	5:36	z5vu		rc://*/ta/man/translate/figs-explicit	μίαν τρίχα	1	Here Jesus implies that this **hair** is on a person’s head. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “one hair on your head”
630	5:37	v8ej		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a contrast with what Jesus tells the disciples not to do in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “Instead,” or “Rather,”
631	5:37	iqqt		rc://*/ta/man/translate/figs-imperative3p	ἔστω & ὁ λόγος ὑμῶν	1	If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “your word should be” or “you should only say”
632	5:37	hjrc		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος ὑμῶν	1	Here, **word** represents what a person says using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what you say”
633	5:37	opmi		rc://*/ta/man/translate/figs-explicit	ναὶ ναί, οὒ οὔ	1	Here Jesus implies that a person is using the word **yes** to make a promise to say or do something and the word **no** to make a promise not to say or do something. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “‘yes I will’ or ‘no I will not’”
634	5:37	gbni		rc://*/ta/man/translate/figs-explicit	τὸ & περισσὸν τούτων	1	Here Jesus is referring to saying anything more than **yes** or **no** when making a promise. He is particularly referring to swearing an oath. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “using more words in your promise” or “including an oath”
635	5:37	l664		rc://*/ta/man/translate/figs-explicit	τοῦ πονηροῦ	1	Here, the phrase **the evil one** could refer to: (1) the devil, or Satan. Alternate translation: “the devil” (2) **evil** in general. Alternate translation: “an evil source” or “what is evil”
636	5:38	zar1		rc://*/ta/man/translate/figs-activepassive	ἐρρέθη	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God commanded” or “Moses said”
637	5:38	n50o		rc://*/ta/man/translate/writing-quotations	ἐρρέθη	1	Here Jesus quotes from the Old Testament scriptures. These words can be found in [Exodus 21:24](../exo/21/24.md); [Leviticus 24:20](../lev/24/20.md); and [Deuteronomy 19:21](../deu/19/21.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “it was commanded in the law”
638	5:38	og6p		rc://*/ta/man/translate/figs-explicit	ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος	1	Here Jesus implies that this command deals with the proper way to punish people when they injure others. The command indicates that the punishment should match what the person did to hurt another person. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “If someone injured another person’s eye, his or her eye should be injured as punishment; if someone injured another person’s tooth, his or her tooth should be injured as punishment” or “If you hurt someone’s eye, your eye will be hurt; if you hurt someone’s tooth, your tooth will be hurt”
639	5:39	gu6k		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a contrast with what Jesus said in the previous verse ([5:38](../05/38.md)). Jesus is not contradicting what he said. Rather, he is adding new information. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However,” or “Yet”
640	5:39	xjgo		rc://*/ta/man/translate/figs-explicit	ἐγὼ & λέγω ὑμῖν, μὴ ἀντιστῆναι	1	Jesus uses the clause **I tell you** to emphasize what he is about to say and to contrast it with what he quoted in the previous verse ([5:38](../05/38.md)). If it would be helpful in your language, you could express the emphatic contrast in another way. Alternate translation: “listen to this: do not resist” or “here is what you need to know: do not resist”
641	5:39	eiqi		rc://*/ta/man/translate/figs-explicit	ἀντιστῆναι	1	Here, the word **resist** could refer to: (1) trying to stop someone from doing something. Alternate translation: “to oppose” (2) trying to fight back or get revenge. Alternate translation: “to fight back against” or “to get revenge on”
642	5:39	qrx1		rc://*/ta/man/translate/figs-explicit	τῷ πονηρῷ	1	Here, the phrase **the evil one** could refer to: (1) any person who acts in **evil** ways. Alternate translation: “an evil person” or “any person who is evil” (2) any action or thing that is **evil**. Alternate translation: “anything evil” or “evil actions”
643	5:39	oslz		rc://*/ta/man/translate/figs-hypo	ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην	1	Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if anyone strikes you on the right cheek, you should turn to him the other also”
644	5:39	kgnb		rc://*/ta/man/translate/figs-youcrowd	σε & στρέψον	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this sentence. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **you** in your translation.
645	5:39	i13f		rc://*/ta/man/translate/figs-explicit	στρέψον αὐτῷ καὶ τὴν ἄλλην	1	Here Jesus implies that turning the **other** cheek **to him** will allow the person to strike this **other** cheek. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “turn to him the other so that he can strike it also”
646	5:39	ztvk		rc://*/ta/man/translate/figs-gendernotations	αὐτῷ	1	Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “to him or her”
647	5:40	d5pb		rc://*/ta/man/translate/figs-hypo	τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον	1	Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if someone wants to have judgment passed upon you and to take away your tunic, you should let him also have your cloak”
648	5:40	gr2x		rc://*/ta/man/translate/figs-abstractnouns	σοι κριθῆναι	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “to have someone judge you” or “you to be judged”
649	5:40	rkhi		rc://*/ta/man/translate/figs-youcrowd	σοι & σου & ἄφες & τὸ	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
650	5:40	fcgl		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ τὸν χιτῶνά σου λαβεῖν	1	Here, the word **and** introduces the result of **judgment** being **passed upon you**. If it would be helpful in your language, you could use a word or phrase that makes this more explicit. Alternate translation: “with the result that he takes away your tunic”
651	5:40	t9f4		rc://*/ta/man/translate/translate-unknown	τὸν χιτῶνά & ἱμάτιον	1	The **tunic** was worn close to the body, like a heavy shirt or a sweater. The **cloak**, the more valuable of the two, was worn over the **tunic** for warmth and could be used as a blanket for warmth at night. If your readers would not be familiar with these kinds of garments, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “inner garment … outer garment”\n
652	5:40	ckn9		rc://*/ta/man/translate/figs-gendernotations	αὐτῷ	1	Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her”
653	5:41	hv2q		rc://*/ta/man/translate/figs-hypo	ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ’ αὐτοῦ δύο	1	Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if someone presses you into service for one mile, you should go with him two”
654	5:41	i867		rc://*/ta/man/translate/figs-explicit	σε ἀγγαρεύσει	1	Here, the phrase **press you into service** refers to a person in authority forcing someone else to carry his or her pack or belongings. If it would be helpful in your language, you could use a word or phrase that makes this idea explicit. Alternate translation: “will force you to carry his pack” or “will make you act as his porter”
655	5:41	bmme		rc://*/ta/man/translate/figs-youcrowd	σε & ὕπαγε	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **you** in your translation.
656	5:41	i86s		rc://*/ta/man/translate/translate-bdistance	μίλιον ἕν	1	Here, **one mile** refers to the Roman mile, which was 1,000 paces. In modern measurements, this is about 4,860 feet or 1,480 meters. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. It is not important to the meaning of the passage to be precise about the distance, so you could use round numbers. Alternate translation: “for one kilometer”
657	5:41	zv6i		rc://*/ta/man/translate/figs-ellipsis	ὕπαγε μετ’ αὐτοῦ δύο	1	Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “go with him two miles”
658	5:41	s4kl		rc://*/ta/man/translate/figs-gendernotations	αὐτοῦ	1	Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her”
659	5:42	i90h		rc://*/ta/man/translate/figs-explicit	τῷ αἰτοῦντί σε, δός	1	Here Jesus does not specify what the person is **asking** for or what should be given. He does this to include many things that a person might ask for. If it would be helpful in your language, you could include a generic or general object. Alternate translation: “Give to the one asking you for anything” or “When a person asks you for anything, give it to him or her”
660	5:42	qkit		rc://*/ta/man/translate/figs-youcrowd	σε, δός & σοῦ & μὴ ἀποστραφῇς	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation.
661	5:42	h6j9		rc://*/ta/man/translate/figs-metaphor	μὴ ἀποστραφῇς	1	Here Jesus speaks of refusing to help someone as if it were turning away from that person. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “do not refuse” or “do not reject”
662	5:42	znk7		rc://*/ta/man/translate/figs-explicit	δανίσασθαι	1	Here, the word **borrow** usually indicates borrowing money. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to borrow money”
663	5:43	fp6x		rc://*/ta/man/translate/figs-activepassive	ἐρρέθη	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God commanded” or “Moses said”
664	5:43	cyz3		rc://*/ta/man/translate/writing-quotations	ἐρρέθη	1	Here Jesus quotes from the Old Testament scriptures. The words **Love your neighbor** are from [Leviticus 19:18](../lev/19/18.md). The words **hate your enemy** are what some people would say in addition to the quotation from the Old Testament. If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “people often quote the law by saying”\n
665	5:43	ufba		rc://*/ta/man/translate/figs-yousingular	ἀγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρόν σου	1	Since the author of the quotation is addressing each specific person who is part of God’s people, the command here is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “Each of you, love your neighbor and hate your enemy”
666	5:43	itz8		rc://*/ta/man/translate/figs-genericnoun	τὸν πλησίον σου & τὸν ἐχθρόν σου	1	The words **neighbor** and **enemy** represent neighbors and enemies in general, not one particular neighbor or enemy. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “each of your neighbors … each of your enemies”
667	5:43	tqj3		rc://*/ta/man/translate/figs-metaphor	τὸν πλησίον σου	1	Here Jesus refers to any member of one’s community or group as a **neighbor**. He is not referring just to people who live nearby. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your countrymen” or “everyone who belongs to your group”
668	5:44	tudc		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a contrast with what Jesus said in the previous verse ([5:43](../05/43.md)). Jesus is not contradicting what God said about loving neighbors, but he is contradicting what some people say about hating enemies. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However,” or “Yet”
669	5:44	vq8l		rc://*/ta/man/translate/figs-explicit	ἐγὼ & λέγω ὑμῖν	1	Jesus uses the clause **I say to you** to emphasize what he is about to say and to contrast it with what he quoted in the previous verse ([5:43](../05/43.md)). If it would be helpful in your language, you could express the emphatic contrast in another way. Alternate translation: “listen to this:” or “here is what you need to know:”
670	5:44	ogqi		rc://*/ta/man/translate/translate-textvariants	ἐχθροὺς ὑμῶν, καὶ προσεύχεσθε	1	Many ancient manuscripts only include these two commands in this verse. The ULT follows that reading. Other ancient manuscripts include the commands “bless the ones cursing you, do good to the ones hating you” between the words **enemies** and **and**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.\n
671	5:45	ir75		rc://*/ta/man/translate/grammar-connect-logic-goal	ὅπως	1	The connecting words **so that** introduce a goal or purpose relationship. The purpose for loving enemies and praying for persecutors (see [5:44](../05/44.md)) is to **be sons of your Father**. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in order that”
672	5:45	my3d		rc://*/ta/man/translate/figs-metaphor	υἱοὶ τοῦ Πατρὸς ὑμῶν	1	Jesus speaks of his disciples as if God were their physical **Father**. He means that they have a father-son relationship with God, which indicates that they act or behave like God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “spiritual sons of your spiritual Father” or “like God, whom you can call your Father”
673	5:45	jzu9		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατρὸς ὑμῶν	1	**Father** is an important title for the first person in the Trinity. He is the **Father** also of Jesus.
674	5:45	syjz		rc://*/ta/man/translate/figs-metonymy	ἐν οὐρανοῖς	1	Here, the phrase **in the heavens** identifies the location in which God **the Father** is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens”
675	5:45	sxvq		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, the word **For** introduces a reason why those who treat their enemies well will **be sons** of their **Father**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “You will be his sons because” or “That is because”
676	5:45	hwxb		rc://*/ta/man/translate/figs-infostructure	πονηροὺς καὶ ἀγαθοὺς & δικαίους καὶ ἀδίκους	1	In the first clause, Jesus mentions the wicked person first, but in the second clause he mentions the wicked person second. This structure sounded good in his culture. If your language would not use this structure, you could consistently refer to either the wicked or the good person first. Alternate translation: “the good and the evil … the just and the unjust” or “the evil and the good … the unjust and the just”
677	5:45	qj7n		rc://*/ta/man/translate/figs-nominaladj	πονηροὺς καὶ ἀγαθοὺς & δικαίους καὶ ἀδίκους	1	Jesus is using the adjectives **evil**, **good**, **just**, and **unjust** as nouns to mean people who are characterized by these qualities. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “evil people and good people … just people and unjust people”
678	5:46	qjwb		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces further support for Jesus’ command to love enemies. If it would be helpful in your language, you could use a word or phrase that introduces support for a claim, or you could leave **For** untranslated. Alternate translation: “You should love your enemies because” or “You should do what I am saying since”
679	5:46	se4k		rc://*/ta/man/translate/figs-rquestion	τίνα μισθὸν ἔχετε?	1	Jesus uses this question to show that people who only love others who love them will not receive any **reward**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you have no reward.” or “there is no reward for you!”
680	5:46	cb77		rc://*/ta/man/translate/figs-rquestion	οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν?	1	Jesus uses this question to show that even **tax collectors**, who were often considered to be unloving people, love people who love them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Even the tax collectors do the same.” or “Even tax collectors do that very thing!”
681	5:47	qpvk		rc://*/ta/man/translate/figs-metaphor	τοὺς ἀδελφοὺς ὑμῶν	1	Jesus is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fellow disciples” or “other believers”
682	5:47	ebw3		rc://*/ta/man/translate/figs-gendernotations	τοὺς ἀδελφοὺς	1	Although the term **brothers** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this.
683	5:47	ba6e		rc://*/ta/man/translate/figs-rquestion	τί περισσὸν ποιεῖτε?	1	Jesus uses this question to show that people who **greet** only their **brothers** do not do anything **more**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you do nothing more.” or “you have not done anything more!”
684	5:47	ah5w		rc://*/ta/man/translate/figs-explicit	περισσὸν	1	Here Jesus implies that they are not doing anything **more** than people who do not know God do. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “more than anyone else” or “more than people who do not know God”
685	5:47	cjkf		rc://*/ta/man/translate/figs-rquestion	οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν?	1	Jesus uses this question to show that even **Gentiles**, who do not know God, greet their friends. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Even the Gentiles do the same thing.” or “Even Gentiles do that very thing!”
686	5:47	hayf		rc://*/ta/man/translate/translate-textvariants	οἱ ἐθνικοὶ	1	Many ancient manuscripts read **the Gentiles**. The ULT follows that reading. Other ancient manuscripts read “the tax collectors.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
687	5:48	x9xh		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces the conclusion to what Jesus has been telling his disciples about how to live. He could be concluding everything he said in [5:21–47](../05/21.md), or he could be concluding only what he said in [5:43–47](../05/43.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In summary”
688	5:48	l6pa		rc://*/ta/man/translate/figs-metaphor	Πατὴρ ὑμῶν ὁ οὐράνιος	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father”
689	6:intro	jrj2				0	# Matthew 6 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Giving alms (6:1–4)\n * Praying to God (6:5–15)\n * Fasting (6:16–18)\n * Storing up treasure (6:19–21)\n * The eye and the body (6:22–23)\n * Two masters (6:24)\n * Being anxious (6:25–34)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the prayer in [6:9–13](../06/09.md).\n\nJesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.\n\n## Special Concepts in this Chapter\n\n### Giving alms\n\nGiving alms was an important practice for religious people in Jesus’ culture. To give alms, a person would offer money or possessions to other people who were poor or in need. Sometimes they would give the money or possessions directly to poor people. Other times, they would give it to the priests, who would give to poor people. Make sure that your translation refers to this kind of practice.\n\n### “The Lord’s Prayer”\n\nIn [6:9–13](../06/09.md), Jesus speaks a prayer that he wants his disciples to imitate when they pray. The prayer is very poetic, and it is sometimes called “the Lord’s Prayer.” Many churches use this prayer during their meetings, and the form that churches use is often not the same form that Matthew wrote down. If churches already use a form of this prayer in your language, you could use the same words. However, you should follow the form of the prayer as Mathew wrote it down, and you should not include any extra lines or pieces of the prayer beyond what Matthew included.\n\n### Fasting\n\nIn [6:16–18](../06/16.md), Jesus gives instructions related to fasting. Just as with giving alms, fasting was an important practice for religious people in Jesus’ culture. Fasting usually required avoiding all food and drink, but some kinds of fasting only required avoiding certain kinds of food. Also, some fasts were public (that is, many people fasted on these set days) and some fasts were private (that is, individuals would choose to fast for certain reasons). Many fasts lasted part of a day or a full day. Jesus does not condemn fasting; instead, he gives instructions for how to behave while fasting. Make sure that your translation refers to these kinds of practices.\n\n### Storing up treasures\n\nIn [6:19–21](../06/19.md), Jesus speaks about storing up treasures either on earth or in heaven. He is speaking not only of possessions or money but also of anything that one considers to be valuable. Jesus points out that valuable things in heaven cannot be ruined like valuable things on earth can. Also, he states that a person’s “heart” is where they store their treasures. If possible, use a word for “treasure” that can refer to money, possessions, and any other valuable things.\n\n## Important Figures of Speech in this Chapter\n\n### The lamp and light metaphor in [6:22–23](../06/22.md)\n\nIn these verses, Jesus speaks about eyes as if they were lamps for the body. This figure of speech has two pieces to it. First, Jesus speaks of how bodies work using the metaphor of lamps and light. Second, Jesus speaks of Christian living using the metaphor of how bodies work. It is important to consider both of these pieces as you translate these verses.\n\nFirst, Jesus speaks of how bodies work using the metaphor of lamps and light. There are two major options for understanding what Jesus means when he refers to an eye as the lamp of the body. First, in Matthew’s culture, some people thought that eyes worked by sending out a form of light that would shine on what they saw. In this case, eyes are like lamps because they have light inside them that shines out. So, the whole body is light or dark inside based on whether the eyes shine properly. Second, the eyes could be like windows that let light into the body. Since they let light into a place, they are like lamps. So, the whole body is light or dark inside based on whether the eyes let light in. Consider how you might best express one of these meanings while maintaining the light and dark language, which is very important for understanding the figure of speech.\n\nSecond, Jesus speaks of Christian life using the metaphor of how bodies work. Scholars debate what Jesus means when he talks about a “healthy eye” and “light” in contrast to an “evil eye” and “darkness.” He might mean devotion to God in contrast to evil desires. He might mean generosity in contrast to greed and selfishness. He might mean paying attention to what he is saying in contrast to ignoring his instructions. Since Jesus most likely intended this figure of speech to be like a riddle or puzzle, you should retain the body metaphor. If necessary, you could indicate that this is a figure of speech without stating exactly what it means.\n\n### Rhetorical questions\n\nIn [6:25–28](../06/25.md) and [6:30](../06/30.md), Jesus uses rhetorical questions. He asks these questions to include the disciples in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
690	6:1	zvn1		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,”\n
691	6:1	bgc7		rc://*/ta/man/translate/figs-abstractnouns	τὴν δικαιοσύνην ὑμῶν	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “what is righteous” or “your righteous deeds”
692	6:1	p335		rc://*/ta/man/translate/figs-gendernotations	ἔμπροσθεν τῶν ἀνθρώπων	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “before men and women”
693	6:1	z7ts		rc://*/ta/man/translate/figs-metonymy	πρὸς τὸ θεαθῆναι	1	Here, the phrase **to be seen** refers to being recognized or praised. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to be praised” or “to be honored”
694	6:1	vvm4		rc://*/ta/man/translate/figs-activepassive	πρὸς τὸ θεαθῆναι αὐτοῖς	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that they see you”
695	6:1	jyir		rc://*/ta/man/translate/grammar-connect-logic-contrast	εἰ δὲ μή γε	1	Here, the word **otherwise** introduces a contrast that specifies what will happen if people disobey the command in the first part of the verse. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but if you disobey this command” or “because if you do act in that way”
696	6:1	juj5		rc://*/ta/man/translate/figs-metaphor	τῷ Πατρὶ ὑμῶν	1	Jesus speaks of his disciples as if God were their physical **Father**. He means that they have a father-son relationship with God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your spiritual Father” or “God, who is like a Father to you”\n
697	6:1	x9wq		rc://*/ta/man/translate/figs-explicit	ἐν τοῖς οὐρανοῖς	1	Here, the phrase in the heavens identifies the location in which God the Father is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens”
698	6:2	qg4s		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **So** introduces an application of the general principle that Jesus gave in [6:1](../06/01.md). If it would be helpful in your language, you could use a word or phrase that introduces an application. Alternate translation: “Therefore,” or “So then,”
699	6:2	dcwv		rc://*/ta/man/translate/figs-youcrowd	ποιῇς & μὴ σαλπίσῃς & σου	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **yourself** are singular throughout this sentence. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **yourself** in your translation.
700	6:2	g834		rc://*/ta/man/translate/figs-metaphor	μὴ σαλπίσῃς ἔμπροσθέν σου	1	Here Jesus could be referring to: (1) how people actually had someone with a **trumpet** announce that they were giving **alms**. This would be an extreme example of calling attention to oneself. Alternate translation: “do not have someone with a trumpet announce it before you” (2) how people draw attention to how they give **alms**, and he describes it as if they were sounding a **trumpet**. Alternate translation: “do not draw attention to yourself” or “do not announce it publicly, as if you were using a trumpet,”
701	6:2	d8kw		rc://*/ta/man/translate/figs-explicit	μὴ σαλπίσῃς ἔμπροσθέν σου	1	Here Jesus implies that people would have someone else **sound a trumpet** in front of them as they went to **give alms**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “do not have someone sound a trumpet in front of you”
702	6:2	bc9b		rc://*/ta/man/translate/figs-explicit	ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις	1	These locations were public places where many people would hear the **trumpet**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in public areas like synagogues and streets”
703	6:2	dk6u		rc://*/ta/man/translate/figs-activepassive	ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that men may glorify them”
704	6:2	snan		rc://*/ta/man/translate/figs-gendernotations	τῶν ἀνθρώπων	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “humans”
705	6:2	uh89			ἀμὴν, λέγω ὑμῖν	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you”
706	6:2	q6dq		rc://*/ta/man/translate/figs-explicit	ἀπέχουσιν τὸν μισθὸν αὐτῶν	1	Here Jesus means that they have received their entire **reward** from **men**, and God will not reward them any further. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that”
707	6:3	z4c1		rc://*/ta/man/translate/figs-youcrowd	σοῦ & σου & σου	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
708	6:3	t3s1		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ποιοῦντος ἐλεημοσύνην	1	Here, the phrase **giving alms** identifies the situation in which people should follow this command. If it would be helpful in your language, you could use a word or phrase that makes this relationship clearer. Alternate translation: “whenever you give alms” or “as you are giving alms”
709	6:3	vca2		rc://*/ta/man/translate/figs-personification	μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου	1	Here Jesus speaks of **your left hand** and **your right hand** as if they were people who could **know** and do things on their own. He means that **giving alms** should be done so secretly that even other body parts, if they could know things, would not know about it. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “do not yet your best friend know what you are doing” or “do it so privately that, if your left hand were a person, it would not know what you had done”
710	6:4	jvju		rc://*/ta/man/translate/grammar-connect-logic-goal	ὅπως	1	Here, the phrase **so that** introduces the purpose for which the disciples should give alms privately. If it would be helpful in your language, you could use a different word or phrase that introduces a purpose. Alternate translation: “in order that”
711	6:4	iio4		rc://*/ta/man/translate/figs-metaphor	ὁ Πατήρ σου	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate Father with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God, who is your Father,”
712	6:4	rlt6		rc://*/ta/man/translate/translate-textvariants	ἀποδώσει σοι	1	Many ancient manuscripts read **will reward you**. The ULT follows that reading. Other ancient manuscripts read “will reward you in the open.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
713	6:5	m54u		rc://*/ta/man/translate/figs-you	προσεύχῃ, οὐκ ἔσεσθε	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this sentence (the word **you** in the second sentence is plural). But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation.
714	6:5	d6t7		rc://*/ta/man/translate/figs-explicit	φιλοῦσιν & ἑστῶτες προσεύχεσθαι	1	Here Jesus that they **love to pray** in public places, not simply that they **love to pray** in general. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they love to pray publicly, for example standing”
715	6:5	hh45		rc://*/ta/man/translate/figs-explicit	ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν	1	These locations were public places where many people would hear the prayers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in public areas like synagogues and the corners of the streets”
716	6:5	rzpj		rc://*/ta/man/translate/figs-activepassive	φανῶσιν τοῖς ἀνθρώποις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may see them”
717	6:5	c3tr		rc://*/ta/man/translate/figs-explicit	φανῶσιν	1	Here Jesus implies not only that these people want to be **seen** but also that they want to be honored or praised. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they may be seen and honored” or “they may be seen and praised”
718	6:5	ub7u		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀνθρώποις	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “humans”
719	6:5	t44t			ἀμὴν, λέγω ὑμῖν	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you”
720	6:5	s8vh		rc://*/ta/man/translate/figs-explicit	ἀπέχουσι τὸν μισθὸν αὐτῶν	1	Here Jesus means that they have received their entire **reward** from men, and God will not reward them any further. See how you translated this clause in [6:2](../06/02.md). Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that”
721	6:6	yb5k		rc://*/ta/man/translate/grammar-connect-logic-contrast	σὺ δὲ	1	Here, the phrase **But you** introduces what Jesus wants each of his disciples to do in contrast to what the “hypocrites” do, which he described in the previous verse ([6:5](../06/05.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “As for you, however”
722	6:6	ef9a		rc://*/ta/man/translate/figs-youcrowd	σὺ & εἴσελθε & σου & σου, πρόσευξαι & σου & σου & σοι	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
723	6:6	dqv4		rc://*/ta/man/translate/translate-unknown	τὸ ταμεῖόν σου	1	The **inner chamber** was a small, private room in a house. It could be a bedroom or a storage room. If your readers would not be familiar with this type of room, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “your private area” or “your own room”
724	6:6	kkn7		rc://*/ta/man/translate/figs-metaphor	τῷ Πατρί σου & ὁ Πατήρ σου	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “to God, who is your Father, … God, who is your Father,”
725	6:6	agxo		rc://*/ta/man/translate/figs-explicit	τῷ Πατρί σου τῷ ἐν τῷ κρυπτῷ	1	Here, the phrase **your Father in secret** could mean that: (1) the **Father** is present even when a person prays **in secret**. Alternate translation: “to your Father who is with you in secret” (2) the **Father** himself is **in secret**, which means that no one can see or observe him. Alternate translation: “to your Father, whom no one can see” (3) the disciple should pray **in secret**. Alternate translation: “in secret to your Father”
726	6:6	kw6n		rc://*/ta/man/translate/translate-textvariants	ἀποδώσει σοι	1	Many ancient manuscripts read **will reward you**. The ULT follows that reading. Other ancient manuscripts read “will reward you in the open.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
727	6:7	t9p1		rc://*/ta/man/translate/grammar-connect-words-phrases	προσευχόμενοι δὲ	1	Here, the word **Now** introduces Jesus’ next teaching about **praying**. If it would be helpful in your language, you could use a different word or phrase that introduces another teaching, or you could leave **Now** untranslated. Alternate translation: “As for what to say when you pray” or “As for when you are praying”
728	6:7	hw30		rc://*/ta/man/translate/figs-explicit	μὴ βατταλογήσητε	1	Here, the phrase **make useless repetitions** could refer to: (1) repeating words. Alternate translation: “do not repeat your words” (2) using meaningless words. Alternate translation: “do not use meaningless words”
729	6:7	yp3z		rc://*/ta/man/translate/figs-abstractnouns	μὴ βατταλογήσητε	1	If your language does not use an abstract noun for the idea of **repetitions**, you could express the same idea in another way. Alternate translation: “do not repeat yourself in useless ways”
730	6:7	z0v4		rc://*/ta/man/translate/figs-ellipsis	οἱ ἐθνικοί	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the Gentiles do”
731	6:7	y8dx		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why **the Gentiles** make **repetitions** when they pray. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “which they do because”
732	6:7	a8ai		rc://*/ta/man/translate/figs-activepassive	εἰσακουσθήσονται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be the gods to whom they are praying. Alternate translation: “their gods will hear them”
733	6:8	h0ll		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces a conclusion based on what Jesus implied in the previous verse. He implied that repeating words does not cause God to listen, and so (**Therefore**) his disciples should not act like the “Gentiles,” who repeats words when they pray. If it would be helpful in your language, you could use a word or phrase that introduces this kind of conclusion, or you could leave **Therefore** untranslated. Alternate translation: “Since they are not heard because of their repetitions” or “Because they are wrong about that”
734	6:8	wdj6		rc://*/ta/man/translate/figs-explicit	μὴ & ὁμοιωθῆτε αὐτοῖς	1	When Jesus says that his disciples should **not be like them**, he means that his disciples should not pray as they do. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “you should not pray in the ways that they pray”
735	6:8	isih		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces a reason why Jesus’ disciples should not repeat themselves as the Gentiles do. Jesus tells them that God already knows what they need, so they do not need to worry about being heard, as the Gentiles do. If it would be helpful in your language, you could use a word or phrase that introduces a reason, or you could leave **for** untranslated. Alternate translation: “since”
736	6:8	nv9i		rc://*/ta/man/translate/figs-metaphor	ὁ Πατὴρ ὑμῶν	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “to God, who is your Father,”
737	6:8	ijs6		rc://*/ta/man/translate/figs-explicit	πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν	1	Here Jesus implies that his disciples are asking God about the **need** that they have. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “before you ask him about that need”
738	6:9	m87a		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces the conclusion to what Jesus has said about prayer in [6:5–8](../06/05.md). If it would be helpful in your language, you could use a different word that introduces a conclusion, or you could leave **Therefore** untranslated. Alternate translation: “So then” or “In the end”
739	6:9	sxsy		rc://*/ta/man/translate/figs-metaphor	Πάτερ ἡμῶν	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God, who is our Father”
740	6:9	l9ll		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	By **Our**, Jesus means himself and his disciples, so use the inclusive form of that word in your translation if your language marks that distinction.
741	6:9	sc3d		rc://*/ta/man/translate/figs-explicit	ὁ ἐν τοῖς οὐρανοῖς	1	Here, the phrase in the heavens identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens”
742	6:9	ffn0		rc://*/ta/man/translate/figs-imperative3p	ἁγιασθήτω τὸ ὄνομά σου	1	If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “we want your name to be made holy” or “we pray that your name is made holy”
743	6:9	knx7		rc://*/ta/man/translate/figs-activepassive	ἁγιασθήτω τὸ ὄνομά σου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “let people treat your name as holy” or “let people regard your name as holy”
744	6:9	tqm4		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά σου	1	Here, the word **name** refers primarily to the person who has that name, and it focuses especially on who that person is. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “you yourself” or “who you are”
745	6:9	syaa		rc://*/ta/man/translate/figs-yousingular	σου	1	Since Jesus is praying to God the Father, the word **your** here is singular.
746	6:10	n67c		rc://*/ta/man/translate/figs-imperative3p	ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου	1	If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “we want your kingdom to come, we want your will to be done” or “we pray that your kingdom comes, we pray that your will is done”
747	6:10	v7mb		rc://*/ta/man/translate/figs-personification	ἐλθέτω ἡ βασιλεία σου	1	Here Jesus speaks as if God’s **kingdom** were a person who could **come**. He means that disciples should pray for God to establish or begin his **kingdom**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Let your kingdom grow” or “Let your kingdom begin”
748	6:10	wrox		rc://*/ta/man/translate/figs-yousingular	σου	-1	Since Jesus is praying to God the Father, the word **your** here is singular.
749	6:10	pdc5		rc://*/ta/man/translate/figs-activepassive	γενηθήτω τὸ θέλημά σου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could use an indefinite subject. Alternate translation: “let all people do your will” or “let your will take place”
750	6:10	rtnz		rc://*/ta/man/translate/figs-abstractnouns	τὸ θέλημά σου	1	If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what you desire”
751	6:10	pv3w		rc://*/ta/man/translate/figs-explicit	ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς	1	Here Jesus implies that God’s **will** is always done **in heaven**, and believers should pray that this will also be true **on earth**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “on earth, just as it already is done in heaven”
752	6:11	kevh		rc://*/ta/man/translate/figs-imperative	δὸς ἡμῖν	1	This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you give us”
753	6:11	a40p		rc://*/ta/man/translate/figs-explicit	τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον	1	Here, the word **daily** means that the **bread** is the amount a person needs each day. If it would be helpful in your language, you could express this idea in another way. Alternate translation: “our bread for this day” or “the bread that we need today”
754	6:11	dft8		rc://*/ta/man/translate/figs-synecdoche	τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον	1	Jesus refers to **bread**, one common food, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what we eat daily”
755	6:12	a9na		rc://*/ta/man/translate/figs-imperative	ἄφες ἡμῖν	1	This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “we ask that you forgive us”
756	6:12	yi9s		rc://*/ta/man/translate/figs-metaphor	τὰ ὀφειλήματα ἡμῶν & τοῖς ὀφειλέταις ἡμῶν	1	A **debt** is what one person owes another person. A **debtor** is a person who owes a debt to another person. Jesus is not speaking primarily about money, however. He is referring to when people do not act properly or rightly. If it would be helpful in your language, you could state the meaning plainly. Alternative translation: “sins … those who sin against us” or “the wrong things we have done … people who have wronged us”
757	6:12	c7m3		rc://*/ta/man/translate/figs-possession	τοῖς ὀφειλέταις ἡμῶν	1	Here, Jesus is using the possessive form to describe **debtors** who are in debt to the people praying this prayer. If this is not clear in your language, you could express the idea in another way. Alternate translation: “people in debt to us”
758	6:13	kj0v		rc://*/ta/man/translate/figs-imperative	μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ	1	These are imperatives, but they should be translated as polite requests rather than as commands. It may be helpful to add an expression such as “please” in each case to make this clear. Alternate translation: “we ask that you do not bring us into temptation, but that you deliver us from the evil one”
759	6:13	jswb		rc://*/ta/man/translate/figs-metaphor	μὴ εἰσενέγκῃς ἡμᾶς εἰς	1	Here Jesus speaks as if **temptation** were a location that someone could **bring** someone else into. He means that believers should pray that God would keep them out of situations where they might experience **temptation**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “do not allow us to experience” or “keep us away from”
760	6:13	l8u6		rc://*/ta/man/translate/figs-abstractnouns	μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν	1	If your language does not use an abstract noun for the idea of **temptation**, you could express the same idea in another way. Alternate translation: “do not let anything tempt us” or “do not allow us to be tempted”
761	6:13	cdk4		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλὰ	1	Here, the word **but** introduces a contrast with being brought **into temptation**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “instead,” or “rather,”
762	6:13	r6v6		rc://*/ta/man/translate/figs-explicit	τοῦ πονηροῦ	1	Here, the phrase **the evil one** could refer to: (1) the devil, or Satan. Alternate translation: “the devil” (2) evil in general. Alternate translation: “evil” or “what is evil”
763	6:13	zfsy		rc://*/ta/man/translate/translate-textvariants	τοῦ πονηροῦ	1	Many ancient manuscripts only include these two clauses in this verse. The ULT follows that reading. Other ancient manuscripts include as part of the prayer the following sentences after **the evil one**: “For yours is the kingdom and the power and the glory forever. Amen.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
764	6:14	g4fa		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what Jesus said about forgiveness in [6:12](../06/12.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “You should pray in that way because” or “Indeed,”
765	6:14	xvfv		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀνθρώποις	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women”
766	6:14	z79a		rc://*/ta/man/translate/figs-abstractnouns	τὰ παραπτώματα αὐτῶν	1	If your language does not use an abstract noun for the idea of **trespasses**, you could express the same idea in another way. Alternate translation: “when they trespass”
767	6:14	v7ne		rc://*/ta/man/translate/figs-metaphor	ὁ Πατὴρ ὑμῶν ὁ οὐράνιος	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father”\n
768	6:15	lk8a		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀνθρώποις	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the men and women”
769	6:15	j46r		rc://*/ta/man/translate/translate-textvariants	τοῖς ἀνθρώποις	1	Many ancient manuscripts read **the men**. The ULT follows that reading. Other ancient manuscripts read “men their trespasses.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
770	6:15	xh6p		rc://*/ta/man/translate/figs-metaphor	ὁ Πατὴρ ὑμῶν	1	See how you translated the phrase **your Father** in the previous verse ([6:14](../06/14.md)). Alternate translation: “your Father, God,”
771	6:15	pi3z		rc://*/ta/man/translate/figs-abstractnouns	τὰ παραπτώματα ὑμῶν	1	If your language does not use an abstract noun for the idea of **trespasses**, you could express the same idea in another way. Alternate translation: “you when you trespass”
772	6:16	g65p		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,”
773	6:16	hpz2		rc://*/ta/man/translate/figs-ellipsis	ὡς οἱ ὑποκριταὶ	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “as the hypocrites are mournful”
774	6:16	xv6b		rc://*/ta/man/translate/figs-explicit	ἀφανίζουσιν & τὰ πρόσωπα αὐτῶν	1	This phrase could refer how the **hypocrites** would: (1) make **their faces** look unusual. This could refer to intentionally looking sad or tired, or it could refer to making their faces dirty. Alternate translation: “they make their faces look distressed” or “they make their faces dirty” (2) wear something to cover **their faces**. Alternate translation: “they cover their faces”
775	6:16	gtdz		rc://*/ta/man/translate/figs-explicit	φανῶσιν τοῖς ἀνθρώποις νηστεύοντες	1	Here Jesus implies not only that these people want to **be seen** but also that they want to be honored or praised. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they may be seen and honored as fasting” or “they may be seen and praised as fasting”
776	6:16	za06		rc://*/ta/man/translate/figs-activepassive	φανῶσιν τοῖς ἀνθρώποις νηστεύοντες	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may see them as fasting”
777	6:16	l5bh		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀνθρώποις	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “by men and women” or “by humans”
778	6:16	n3ez			ἀμὴν, λέγω ὑμῖν	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you”
779	6:16	ix6h		rc://*/ta/man/translate/figs-explicit	ἀπέχουσιν τὸν μισθὸν αὐτῶν	1	Here Jesus means that they have received their entire **reward** from **men**, and God will not reward them any further. See how you translated this clause in [6:2](../06/02.md). Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that”
780	6:17	zou5		rc://*/ta/man/translate/grammar-connect-logic-contrast	σὺ δὲ	1	Here, the phrase **But you** introduces what Jesus wants each of his disciples to do in contrast to what the “hypocrites” do, which he described in the previous verse ([6:16](../06/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “As for you, however”
781	6:17	c20j		rc://*/ta/man/translate/figs-youcrowd	σὺ & σου & σου	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
782	6:17	k283		rc://*/ta/man/translate/figs-explicit	ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι	1	Here, to **anoint** the **head** and to **wash** the **face** is to take normal care of one’s self. Doing this gives the appearance that you are living life as normal. If it would be helpful to your readers, you could use similar phrases that refer to normal bodily care, or you could use a general statement. Alternate translation: “comb your hair and wash your face as you normally do” or “take care of yourself as you usually do”
783	6:18	urwm		rc://*/ta/man/translate/grammar-connect-logic-goal	ὅπως	1	Here, the phrase **so that** introduces the purpose for which the disciples should anoint their heads and wash their faces ([6:17](../06/17.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a purpose. Alternate translation: “in order that”
784	6:18	gbty		rc://*/ta/man/translate/figs-youcrowd	μὴ φανῇς & σου & σου & σοι	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
785	6:18	s4kn		rc://*/ta/man/translate/figs-activepassive	μὴ φανῇς τοῖς ἀνθρώποις νηστεύων	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may not see you as fasting”
786	6:18	trc6		rc://*/ta/man/translate/figs-explicit	τῷ Πατρί σου τῷ ἐν τῷ κρυφαίῳ	1	Here, much as in [6:6](../06/06.md), the phrase **your Father in secret** could mean that: (1) the **Father** is present even when a person fasts **in secret**. Alternate translation: “by your Father who is with you in secret” (2) the **Father** himself is **in secret**, which means that no one can see or observe him. Alternate translation: “by your Father, whom no one can see” (3) the disciple should fast **in secret**. Alternate translation: “in secret by your Father”
787	6:18	m56a		rc://*/ta/man/translate/figs-metaphor	τῷ Πατρί σου & ὁ Πατήρ σου	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “by God, who is your Father, … God, who is your Father”
788	6:18	sm6q		rc://*/ta/man/translate/translate-textvariants	ἀποδώσει σοι	1	Many ancient manuscripts read **will reward you**. The ULT follows that reading. Other ancient manuscripts read “will reward you in the open.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
789	6:19	tqc9		rc://*/ta/man/translate/translate-unknown	σὴς	1	A **moth** is a small, flying insect that destroys cloth by eating it. If your readers would not be familiar with this type of insect, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “insects that eat your belongings” or “flies”
790	6:19	czl1		rc://*/ta/man/translate/figs-genericnoun	σὴς	1	The word **moth** represents moths in general, not one particular **moth**. If it would be helpful in your language, you use a form that refers to moths in general. Alternate translation: “moths”
791	6:19	z9wd		rc://*/ta/man/translate/translate-unknown	βρῶσις	1	Here, the word translated **rust** refers most generally to anything that destroys things by eating them or corroding them. The word could more specifically refer to: (1) how metals corrode. Alternate translation: “corrosion” (2) how insects, especially worms, eat cloth and food. Alternate translation: “worms” or “bugs”
792	6:19	mxsl		rc://*/ta/man/translate/figs-explicit	διορύσσουσιν	1	Here, the phrase **break in** refers to how **thieves** force their way into private buildings in order to **steal**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “break in to houses”
793	6:20	v5tn		rc://*/ta/man/translate/translate-unknown	οὔτε σὴς οὔτε βρῶσις	1	See how you translated these words in [6:19](../06/19.md). Alternate translation: “neither flies nor corrosion”
794	6:20	lk51		rc://*/ta/man/translate/figs-explicit	οὐ διορύσσουσιν	1	See how you translated this phrase in [6:19](../06/19.md). Alternate translation: “do not break in to houses”
795	6:21	jdx2		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, the word **For** introduces a reason why the disciples should store up treasure in heaven (see [6:20](../06/20.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “You should store up treasure in heaven because” or “I say that because”
796	6:21	aujv		rc://*/ta/man/translate/figs-infostructure	ὅπου & ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου	1	If it would be more natural in your language, you could reverse the order of these two clauses. Alternate translation: “your heart will be where your treasure is”
797	6:21	nkqd		rc://*/ta/man/translate/figs-metaphor	ἐκεῖ ἔσται καὶ ἡ καρδία σου	1	Here Jesus speaks as if a person’s **heart** could be somewhere besides in the person’s body. He means that the person’s **heart** will be focused on that place and what is in that place. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “there will your heart be focused” or “there will your heart be directed”
798	6:21	b74q		rc://*/ta/man/translate/figs-metonymy	ἡ καρδία σου	1	In Matthew’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “your desires” or “your attention”\n
799	6:22	sbl1		rc://*/ta/man/translate/figs-exmetaphor	ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός	1	Here Jesus describes **the eye** as if it were a **lamp**. Since Jesus develops this image in the following sentences, you should preserve the figure of speech or use simile form. The sentence could mean: (1) that **the eye** enables a person to see, just as a **lamp** enables a person to see. Alternate translation: “The eye is like a lamp for the body” or “Just as a lamp shines on things, so your eye sees those things” (2) that **the eye** receives light, which is like light from a **lamp**. Alternate translation: “The eye lets light from a lamp into the body” or “When a lamp sends out light, the eye receives that light into the body”
800	6:22	gck3		rc://*/ta/man/translate/figs-genericnoun	ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός	1	The words **body** and **eye** represent bodies and eyes in general, not one particular **body** and **eye**. If it would be helpful in your language, you could use a different expression. Alternate translation: “The lamps of people’s bodies are their eyes”
801	6:22	g215		rc://*/ta/man/translate/figs-youcrowd	σου & σου	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **your** in your translation.
802	6:22	b794		rc://*/ta/man/translate/grammar-collectivenouns	ᾖ ὁ ὀφθαλμός σου	1	In this verse, the word **eye** is singular in form, but it refers to both of the person’s eyes as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “your eyes are”
803	6:22	m256		rc://*/ta/man/translate/figs-explicit	ἁπλοῦς	1	Here, the word **healthy** could mean that the **eye** is: (1) functioning properly. Alternate translation: “sound” or “working well” (2) focused on one thing. Alternate translation: “focused” or “attentive to one thing”
804	6:22	hvrq		rc://*/ta/man/translate/figs-exmetaphor	ὅλον τὸ σῶμά σου φωτεινὸν ἔσται	1	Here Jesus speaks as if the **whole body** were **illuminated**. Since this statement develops the idea of the **lamp**, you should preserve the figure of speech or use simile form. The clause could mean: (1) that the **whole body** experiences the benefits of the **eye** working properly. Alternate translation: “your whole body receives the benefits, as if the eye shone on the whole body” (2) that a **healthy** eye shows that the **whole body** is healthy. Alternate translation: “that shows that your whole body is healthy, as if it were illuminated by your eye”
805	6:22	fadj		rc://*/ta/man/translate/translate-tense	ἔσται	1	Here Jesus uses the future tense to indicate that the **body** being **illuminated** is the logical result of the **eye** being **healthy**. If it would be helpful in your language, you could use whatever tense would be natural in a general statement like this one. Alternate translation: “is”
806	6:22	piis		rc://*/ta/man/translate/figs-explicit	φωτεινὸν	1	Here, the phrase **illuminated** could mean that the **body**: (1) experiences **light**. Alternate translation: “full of light” (2) shines with **light**. Alternate translation: “shining with light”
807	6:23	idbj		rc://*/ta/man/translate/figs-youcrowd	σου & σου & σοὶ	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
808	6:23	gv1g		rc://*/ta/man/translate/grammar-collectivenouns	ὁ ὀφθαλμός σου & ᾖ	1	In this verse, the word **eye** is singular in form, but it refers to both of the person’s eyes as a group. See how you translated the similar phrase in [6:22](../06/22.md). Alternate translation: “your eyes are”
809	6:23	ld02		rc://*/ta/man/translate/figs-explicit	πονηρὸς	1	Here, the word **evil** could mean that the **eye** is: (1) damaged or functioning improperly. Alternate translation: “unhealthy” or “working poorly” (2) focused on what is evil or selfish. Alternate translation: “wicked” or “attentive only to yourself”
810	6:23	dl86		rc://*/ta/man/translate/figs-exmetaphor	ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται	1	Here Jesus speaks as if the **whole body** were **dark**. Since this statement continues to develop the idea of the lamp, you should preserve the figure of speech or use simile form. The clause could mean: (1) that the **whole body** is injured when the **eye** does not work properly. Alternate translation: “your whole body is injured, as if the eye were not shining on the whole body” (2) that an **evil** eye shows that the **whole body** is evil. Alternate translation: “that shows that your whole body is evil, as if it were dark”
811	6:23	hg9n		rc://*/ta/man/translate/translate-tense	ἔσται	1	Here Jesus uses the future tense to indicate that the **body** being **dark** is the logical result of the **eye** being **evil**. See how you translated the similar form in [6:22](../06/22.md). Alternate translation: “is”
812	6:23	grpp		rc://*/ta/man/translate/figs-explicit	σκοτεινὸν ἔσται	1	Here, the phrase **dark** could mean that the **body**: (1) experiences darkness. Alternate translation: “will be darkened” (2) does not shine at all. Alternate translation: “will not shine at all”
813	6:23	pi01		rc://*/ta/man/translate/figs-abstractnouns	σκότος, ἐστίν τὸ σκότος πόσον!	1	If your language does not use an abstract noun for the idea of **darkness**, you could express the same idea in another way. Alternate translation: “is dark, how very dark it is”
814	6:23	nny6		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces the conclusion to what Jesus has said about eyes and lamps. If it would be helpful in your language, you could use a word or phrase that introduces a conclusion, or you could leave **Therefore** untranslated. Alternate translation: “In conclusion” or “So then”
815	6:23	kvkm		rc://*/ta/man/translate/figs-exmetaphor	εἰ & τὸ φῶς τὸ ἐν σοὶ σκότος, ἐστίν τὸ σκότος πόσον	1	Here Jesus concludes the figure of speech that uses lamps and light, so you should preserve the figure of speech or use simile form. The sentence could mean: (1) that when the **eye** does not work properly, even the most healthy parts of the body are still negatively affected. Alternate translation: “if the parts least affected by unhealthy eyes are injured, how great is the injury” (2) that when the best things about a person (his or her **light**) are evil (**darkness**), then the worst things about that person are very evil. Alternate translation: “if what is best about you is evil, as if it were darkness, how evil are the worst things about you”
816	6:23	hzk7		rc://*/ta/man/translate/figs-explicit	τὸ φῶς τὸ ἐν σοὶ σκότος, ἐστίν τὸ σκότος πόσον	1	Here Jesus means that what some people think of as **light** is actually **darkness**. In that case, what these people consider to be **darkness** is very **great** darkness. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “what you consider to be light is actually darkness, how dark is what you consider to be darkness” or “what you call light is darkness, how great the darkness itself”
817	6:23	crag		rc://*/ta/man/translate/figs-exclamations	τὸ σκότος πόσον	1	This is an exclamation that is emphasizing that **the darkness** is very **great**. Use an exclamation that would communicate that meaning in your language. Alternate translation: “the darkness is very great”
818	6:24	z5ol		rc://*/ta/man/translate/figs-explicit	δυσὶ κυρίοις	1	The implication is that a servant could not meet the competing demands of **two** different **masters** at the same time with equal loyalty. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “two different masters equally well at the same time”
819	6:24	ijn3		rc://*/ta/man/translate/figs-parallelism	ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει	1	These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, or you could combine the two clauses into one. Alternate translation: “for he will hate and despise the one and will love and be devoted to the other” or “for he is certain to love and serve one of them much better than the other”
820	6:24	shfb		rc://*/ta/man/translate/figs-nominaladj	τὸν ἕνα & τὸν ἕτερον & ἑνὸς & τοῦ ἑτέρου	1	Jesus is using the adjectives **one** and **other** as nouns to refer to the two different masters. Your language may use adjectives in the same way. If not, you could translate these word with equivalent phrases. Alternate translation: “one master … the other master … one master … the other master”
821	6:24	n3v6		rc://*/ta/man/translate/grammar-connect-logic-result	οὐ δύνασθε	1	Here Jesus introduces the application of his general statement about **two masters**. If it would be helpful in your language, you could use a word or phrase that introduces an application. Alternate translation: “Similarly, you are not able”
822	6:24	zt2u		rc://*/ta/man/translate/figs-personification	οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ	1	Here, Jesus speaks of **wealth** as if it were a person whom someone could serve. He means that it is impossible to focus on serving God and also to focus on becoming wealthy. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You are not able to serve God and also focus on gaining wealth”
823	6:24	hjcn		rc://*/ta/man/translate/figs-abstractnouns	μαμωνᾷ	1	If your language does not use an abstract noun for the idea of **wealth**, you could express the same idea in another way. Alternate translation: “money” or “focus on becoming wealthy”
824	6:25	s5uy		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦτο	1	Here, the phrase **Because of this** introduces a conclusion based on what Jesus said in the previous verse about how it is not possible to serve both God and wealth ([6:24](../06/24.md)). In this verse, Jesus says that this means that his disciples should not worry about even basic things required for living. If it would be helpful in your language, you could use a word or phrase that introduces a conclusion or inference. Alternate translation: “So” or “Therefore,”
825	6:25	bcan			λέγω ὑμῖν, μὴ μεριμνᾶτε	1	Jesus uses the clause **I say to you** this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I want you to know that you should not worry”
826	6:25	pj1s		rc://*/ta/man/translate/figs-abstractnouns	τῇ ψυχῇ ὑμῶν & ἡ ψυχὴ	1	If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “about being alive … being alive”
827	6:25	qkg0		rc://*/ta/man/translate/translate-textvariants	ἢ τί πίητε	1	Many ancient manuscripts read **or what you might**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
828	6:25	nt96		rc://*/ta/man/translate/figs-rquestion	οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος?	1	Jesus is using the question form to show that **life** and **the body** are more important than **food** and **clothing**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Life is more than food, and the body, than clothing” or “Life is certainly more than food, and the body, than clothing!”
829	6:25	f8dy		rc://*/ta/man/translate/figs-explicit	οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος	1	Here Jesus is making comparisons about value or importance. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Is not life more valuable than food, and the body more valuable than clothing”
830	6:25	j412		rc://*/ta/man/translate/figs-ellipsis	καὶ τὸ σῶμα τοῦ ἐνδύματος	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and is not the body more than clothing”
831	6:25	ntit		rc://*/ta/man/translate/figs-genericnoun	τὸ σῶμα	1	The word **body** represents bodies in general, not one particular **body**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “bodies”
832	6:26	uk0k		rc://*/ta/man/translate/figs-metonymy	ἐμβλέψατε εἰς	1	Here, Jesus uses the phrase **Look at** to represent thinking about or considering something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Consider” or “Pay attention to”
833	6:26	jt75		rc://*/ta/man/translate/figs-possession	τὰ πετεινὰ τοῦ οὐρανοῦ	1	Here, Jesus is using the possessive form to describe **birds** that fly in **the sky**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the birds in the sky” or “the birds flying in the sky”
834	6:26	cn8q		rc://*/ta/man/translate/translate-unknown	ἀποθήκας	1	The word **barns** refers to places where food is stored. If your readers would not be familiar with this term, you could use a more general one. Alternate translation: “places where food is stored”
835	6:26	a9w6		rc://*/ta/man/translate/figs-metaphor	ὁ Πατὴρ ὑμῶν ὁ οὐράνιος	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father”\n
836	6:26	nbm5		rc://*/ta/man/translate/figs-rquestion	οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν?	1	Jesus is using the question form to show that **you** are more important than **them**, the birds. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You are more valuable than them.” or “You are certainly more valuable than them!”
837	6:26	iien		rc://*/ta/man/translate/figs-ellipsis	αὐτῶν	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “they are”
838	6:27	cm6a		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a development in what Jesus is saying. The word does not introduce a contrast. If it would be helpful in your language, you could use a different word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Indeed,” or “Further,”
839	6:27	ivmg		rc://*/ta/man/translate/figs-rquestion	τίς & ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα?	1	Jesus is using the question form to show that people cannot add to their **lifespan** by **being anxious**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “none of you, being anxious, is able to add one cubit to his lifespan.” or “not one you, being anxious, can ever add one cubit to his lifespan!”
840	6:27	wp73		rc://*/ta/man/translate/grammar-connect-logic-goal	μεριμνῶν	1	Here, the phrase **being anxious** provides the means by which a person might try to **add one cubit** to his or her **lifespan**. If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “by being anxious”
841	6:27	fr8g		rc://*/ta/man/translate/figs-metaphor	δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα?	1	Here Jesus is speaking of a person’s **lifespan** as if it were measured in length rather than in time. If it would be helpful in your language, you could state the meaning plainly Alternate translation: “is able to make his lifespan any longer” or “is able to add any time to his lifespan”
842	6:27	kub4		rc://*/ta/man/translate/translate-bdistance	πῆχυν ἕνα	1	A **cubit** is a measure of length equal to about half a meter or about a foot and a half. If it would be helpful to your readers, you could express this length using the measure that is customary your culture.
843	6:27	vkl0		rc://*/ta/man/translate/figs-gendernotations	αὐτοῦ	1	Although the term **his** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her”
844	6:28	erj8		rc://*/ta/man/translate/figs-rquestion	καὶ περὶ ἐνδύματος τί μεριμνᾶτε?	1	Jesus is using the question form to show his disciples that they should not be **anxious about clothing**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Further, you should not be anxious about clothing.” or “You should never be anxious about clothing!”
845	6:28	y06z		rc://*/ta/man/translate/figs-infostructure	καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν	1	If it would be helpful in your language, you could rearrange the parts of this sentence. Alternate translation: “Consider how the lilies of the field grow”
846	6:28	t16l		rc://*/ta/man/translate/translate-unknown	τὰ κρίνα	1	The word **lilies** describes beautiful flowers that grow wild in the fields. If your language does not have a word for this flower, you can use the name of a similar flower that your readers would recognize, or you can use a general term. Alternate translation: “the tulips” or “the blossoms”
847	6:28	blpq		rc://*/ta/man/translate/figs-possession	τὰ κρίνα τοῦ ἀγροῦ	1	Here, Jesus is using the possessive form to describe **lilies** that grow in **the field**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the lilies that you see in the field”
848	6:28	rz58		rc://*/ta/man/translate/figs-genericnoun	τοῦ ἀγροῦ	1	The word **field** represents fields in general, not one particular **field**. If it would be helpful in your language, you could use a different expression. Alternate translation: “of the fields”
849	6:28	him2		rc://*/ta/man/translate/translate-unknown	οὐδὲ νήθουσιν	1	In this context, to **spin** means to make thread or yarn for cloth. If it would be helpful in your language, you could explain the meaning with a phrase. Alternate translation: “nor do they make thread for cloth” or “nor do they make yarn for cloth”
850	6:29	dqe4			λέγω & ὑμῖν	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you that not even Solomon”
851	6:29	u7fd		rc://*/ta/man/translate/figs-abstractnouns	ἐν πάσῃ τῇ δόξῃ αὐτοῦ	1	If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. If you use the following alternate translation, you may need to add a comma before **Solomon**. Alternate translation: “as glorious as he was,”
852	6:29	ytdw		rc://*/ta/man/translate/figs-explicit	ἐν πάσῃ τῇ δόξῃ αὐτοῦ	1	Here, the word **glory** refers to how rich and famous Solomon was, with a special emphasis on his rich and beautiful clothing. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with all his wealth and beautiful clothes” or “with all his wonderful possessions”
853	6:29	sqg8		rc://*/ta/man/translate/figs-explicit	ὡς ἓν τούτων	1	Here Jesus means that even **Solomon** could not wear beautiful enough clothing to look as beautiful as **one** flower. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as beautifully as one of these flowers appears” or “in a way that was as glorious as one of these flowers”
854	6:30	d2dn		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a development in what Jesus is saying. The word does not introduce a contrast. If it would be helpful in your language, you could use a different word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Indeed,” or “Further,”
855	6:30	o3ka		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Jesus speaks as if this were a hypothetical situation, but he means that it must be true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is uncertain, then you can translate his words as an affirmative statement. Alternate translation: “since” or “given that”
856	6:30	f7th		rc://*/ta/man/translate/figs-explicit	τὸν χόρτον τοῦ ἀγροῦ & ὁ Θεὸς οὕτως ἀμφιέννυσιν	1	Here, the word **thus** refers back to what Jesus said in the previous verse about plants having more glory than Solomon ([6:29](../06/29.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “God clothes the grass of the field like that” or “God clothes the grass of the field more gloriously than Solomon”
857	6:30	xykl		rc://*/ta/man/translate/figs-metaphor	τὸν χόρτον τοῦ ἀγροῦ & ἀμφιέννυσιν	1	Jesus speaks of God making the **grass** beautiful as if God were putting beautiful clothing on it. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “makes the grass of the field beautiful”
858	6:30	syz0		rc://*/ta/man/translate/figs-possession	τὸν χόρτον τοῦ ἀγροῦ	1	Here, Jesus is using the possessive form to describe **grass** that grows in **the field**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the grass that you see in the field”
859	6:30	uf36		rc://*/ta/man/translate/figs-explicit	χόρτον	1	While Jesus uses a term that typically means **grass**, in this context he must implicitly mean wild plants in general, since he is referring back to the wild lilies he has just mentioned. If it would be helpful in your language, you could use a general term for plants. Alternate translation: “plants” or “vegetation”
860	6:30	u3ta		rc://*/ta/man/translate/figs-genericnoun	τοῦ ἀγροῦ	1	The word **field** represents fields in general, not one particular **field**. If it would be helpful in your language, you could use a different expression. Alternate translation: “of the fields”
861	6:30	uqjs		rc://*/ta/man/translate/grammar-connect-logic-contrast	σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον	1	Here, the word **existing** introduces a clause that states something that is unexpected for things that God **clothes**. If it would be helpful in your language, you could use a word or phrase that introduces something that is unexpected. Alternate translation: “although it exists today and tomorrow is thrown into an oven” or “despite the fact that it exists today and tomorrow is thrown into an oven”
862	6:30	xavg		rc://*/ta/man/translate/figs-hypo	σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον	1	Here Jesus means that **grass** is growing **today**, but someone take it **tomorrow** and burn it. He speaks in this way to emphasize that **grass** often does not last for a long time and is not very valuable. He does not mean that this always happens to **grass**. If it would be helpful in your language, you could use a form that indicates that grass only lasts for a short time and is not valuable. Alternate translation: “growing now but soon being thrown into an oven” or “existing at the moment but quickly being thrown into an oven”
863	6:30	m0kz		rc://*/ta/man/translate/figs-explicit	εἰς κλίβανον βαλλόμενον	1	Here Jesus refers to how dried plant matter would be burned as fuel for heating and cooking. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “being thrown into an oven as fuel” or “being burned in an oven”
864	6:30	m23l		rc://*/ta/man/translate/figs-activepassive	βαλλόμενον	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone throwing it” or “people throwing it”
865	6:30	ym2c		rc://*/ta/man/translate/figs-ellipsis	οὐ πολλῷ μᾶλλον	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “will he not much more clothe you”
866	6:30	cd8w		rc://*/ta/man/translate/figs-rquestion	οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι?	1	Jesus is using the question form to show his disciples that God will give them the clothes they need. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “he will much more clothe you, ones of little faith.” or “he will definitely clothe you, ones of little faith!”
867	6:31	axhh		rc://*/ta/man/translate/figs-quotations	λέγοντες, τί φάγωμεν, ἤ, τί πίωμεν, ἤ, τί περιβαλώμεθα?	1	It may be more natural in your language to have indirect quotations here. Alternate translation: “asking what you might eat or what you might drink or what you might wear.”
868	6:31	g6ac		rc://*/ta/man/translate/figs-exclusive	φάγωμεν & πίωμεν &περιβαλώμεθα	1	By **we**, Jesus means the disciples but not himself, so use the exclusive form of that word in your translation if your language marks that distinction.
869	6:32	q9rs		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of why the disciples should not be anxious. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “As you know,”
870	6:32	i0b9		rc://*/ta/man/translate/figs-explicit	ἐπιζητοῦσιν	1	Here, the word **seek** refers to focusing on and trying to obtain something. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “focus on” or “try to obtain”
871	6:32	xa9t		rc://*/ta/man/translate/figs-explicit	πάντα & ταῦτα & τούτων ἁπάντων	1	Here, the phrases **all these things** and **all of these things** refer to food, drink, clothing, and other necessities. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “food, drink, and clothing … food, drink, and clothing” or “all these necessities … all of these necessities”
872	6:32	rk7f		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	2	Here, the word **for** introduces a reason why the disciples should not be anxious about food, drink, or clothing. The word does not connect the clause to what Jesus just said about **the Gentiles**. If it would be helpful in your language, you could use a word or phrase that introduces a reason for a previous command, or you could leave **for** untranslated. Alternate translation: “you should not seek these things, because” or “but you should not be anxious about these things since”
873	6:32	unz1		rc://*/ta/man/translate/figs-metaphor	ὁ Πατὴρ ὑμῶν ὁ οὐράνιος	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father”\n
874	6:33	w7ff		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a contrast with worrying about food, drink, and clothing. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “Instead of worrying about those things,” or “In contrast to the Gentiles,”
875	6:33	rk4y		rc://*/ta/man/translate/figs-explicit	ζητεῖτε & πρῶτον	1	Here, just as in [6:32](../06/32.md), the word **seek** refers to focusing on and trying to obtain something. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “focus first on” or “try first to obtain”
876	6:33	nork		rc://*/ta/man/translate/figs-explicit	πρῶτον	1	Here, the word **first** identifies seeking the kingdom as something that is most important. The word does not indicate sequence. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as most important”
877	6:33	yaz1		rc://*/ta/man/translate/translate-textvariants	τὴν βασιλείαν	1	Many ancient manuscripts read **the kingdom**. The ULT follows that reading. Other ancient manuscripts read “the kingdom of God.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
878	6:33	jmar		rc://*/ta/man/translate/figs-possession	τὴν δικαιοσύνην αὐτοῦ	1	Here, Jesus is using the possessive form to describe what God considers to be **righteousness**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the righteousness that he requires”
879	6:33	ep2c		rc://*/ta/man/translate/figs-abstractnouns	τὴν δικαιοσύνην αὐτοῦ	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “what he says is right” or “seek to serve him rightly”
880	6:33	qifv		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	2	Here, the word **and** introduces the result of seeking first God’s kingdom and righteousness. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “and then” or “and as a result”
881	6:33	ak39		rc://*/ta/man/translate/figs-activepassive	ταῦτα πάντα προστεθήσεται ὑμῖν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will add all these things to you”
882	6:33	d3tp		rc://*/ta/man/translate/figs-explicit	ταῦτα πάντα	1	Here, just as in [6:32](../06/32.md), the phrase **all these things** refers to food, drink, clothing, and other necessities. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “food, drink, and clothing” or “all these necessities”
883	6:33	px9u		rc://*/ta/man/translate/figs-idiom	προστεθήσεται ὑμῖν	1	Here Jesus uses the phrase **will be added** to indicate that God will give **all these things** to the disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will be set in front of you” or “will be given to you”
884	6:34	iaoa		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces the conclusion to what Jesus has been telling his disciples about not being **anxious** in [6:25–33](../06/25.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So” or “In summary”\n
885	6:34	xdg7		rc://*/ta/man/translate/figs-personification	ἡ & αὔριον μεριμνήσει ἑαυτῆς	1	Jesus speaks of **tomorrow** as if it were a person who could **be anxious**. He could mean: (1) that people should worry about what happens the next day only when that day arrives. Alternate translation: “you can be anxious about tomorrow when it arrives” (2) that worrying about **tomorrow** is as ridiculous as **tomorrow** being a person who can **be anxious**. Alternate translation: “that helps you as much as if tomorrow could be anxious about itself” or “tomorrow is not even here yet”
886	6:34	bqny		rc://*/ta/man/translate/figs-explicit	ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς	1	Here Jesus means that much **evil** happens each day, so people should not add to their troubles by worrying about anything that might happen the next day. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Each day has enough evil already without worrying about tomorrow” or “Evil already happens each day, so you should not add to it by worrying about tomorrow”
887	6:34	c490		rc://*/ta/man/translate/figs-explicit	ἡ κακία αὐτῆς	1	Here, the phrase **its evil** refers to any bad or difficult things that happen each day. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “are the difficult things that happen that day” or “is the trouble that happens during it”
888	7:intro	bz7e				0	# Matthew 7 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Making judgments (7:1–6)\n * Asking and receiving (7:7–12)\n * Narrow and wide gates (7:13–14)\n * Obeying God is what matters (7:15–27)\n * Fruits metaphor (7:15–20)\n * Judgment day (7:21–23)\n * House metaphor (7:24–27)\n * The people are amazed (7:28–29)\n\nJesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.\n\n## Special Concepts in this Chapter\n\n### Judging\n\nIn [7:1–6](../07/01.md), Jesus warns his disciples about judging others. Most specifically, he warns them against mentioning or dealing with someone else’s fault or sin when they themselves have an even more significant fault or sin. Jesus does want his disciples to make choices and decisions about other people, as [7:6](../07/06.md) makes clear. That verse requires people to be careful what they do with holy and valuable things. However, the general message is to avoid making judgments about others, especially when one has one’s own faults and sins.\n\n### Words and deeds\n\nIn [7:15–27](../07/15.md), Jesus teaches about the importance of doing what is right, not just saying the right things. He says that his disciples can recognize false prophets by what they do, that he himself will honor and acknowledge his disciples based on what they do, and that only those who do what is right will survive difficult experiences.\n\n## Important Figures of Speech in this Chapter\n\n### The speck of wood and the log\n\nIn [7:3–5](../07/03.md), Jesus refers to small faults and sins as if they were specks of wood in people’s eyes. He refers to larger faults and sins as if they were logs in people’s eyes. Jesus speaks in this way to contrast how significant these sins and faults are. He also speaks in this way to indicate that larger sins and faults make people spiritually unobservant, just as a log in someone’s eye makes that person unable to see. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Dogs and pigs\n\nIn [7:6](../07/06.md), Jesus speaks of how his disciples should behave as if they were interacting with holy things, pearls, dogs, and pigs. He could be speaking of the gospel as the holy and pearls. In this case, the dogs and pigs represent people who reject the gospel. Or, Jesus could be speaking of his disciples’ possessions and skills as the holy and pearls. In this case, the dogs and pigs represent worthless tasks and goals. Or, Jesus could be speaking of fellow disciples as the holy and pearls. In this case, the dogs and pigs represent unbelievers. Since Jesus speaks these words as a saying or proverb, you should avoid choosing one option. Instead, you should express the idea in a way that allows for all these and other interpretations. If if it would be helpful to your readers, you could use a form that you would normally use for a proverb or saying. See the notes on this verse for translation options. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Gates and roads\n\nIn [7:13–14](../07/13.md), Jesus speaks of how people live as if they were traveling on a road or passing through a gate. He says that the gate and road that lead to eternal life are narrow and difficult, and only a few people travel that way. On the other hand, the gate and road that lead to destruction are wide and easy, and many people travel that way. He means that it is very easy to live in ways that will end in destruction, and it is hard to live in ways that will end in eternal life. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Trees and fruits\n\nIn [7:16–20](../07/16.md), Jesus speaks of people as if they were plants. Just as you can tell what kind of plant it is by what fruit the plant produces, so you can tell whether people are really Jesus’ disciples based on what they do. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Building houses\n\nIn [7:24–27](../07/24.md), Jesus compares obedient people to wise people who build their homes on a solid foundation. When bad things happen, they will be safe and secure, just like those homes will be safe and secure through storms and floods. In contrast, Jesus compares disobedient people to foolish people who build their homes on an insecure foundation. When bad things happen, they will be destroyed, just like those homes will collapse when storms and floods come. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
889	7:1	xk6w		rc://*/ta/man/translate/figs-explicit	μὴ κρίνετε	1	Here Jesus uses the word **judge** to refer to unofficial and improper judging. If it would be helpful in your language, you could make this explicit. Alternate translation: “Do not harshly judge” or “Do not condemn”
890	7:1	l2c2		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Here, the phrase **so that** introduces the goal for which the disciples refrain from judging. If it would be helpful in your language, you could use a different word or phrase that introduces a goal. Alternate translation: “in order that”
891	7:1	bk8y		rc://*/ta/man/translate/figs-activepassive	μὴ κριθῆτε	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will not judge you”
892	7:2	tbi8		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a further explanation of the command that Jesus gave in the previous verse ([7:1](../07/01.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “That is because”
893	7:2	ifm3		rc://*/ta/man/translate/figs-abstractnouns	ἐν ᾧ & κρίματι κρίνετε	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “in the manner that you judge”
894	7:2	kj24		rc://*/ta/man/translate/figs-activepassive	κριθήσεσθε	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will judge you”
895	7:2	bq9z		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	Here, the word **and** introduces a more general statement in proverb form. This general proverb provides further proof that people will be judged as they have judged others. If it would be helpful in your language, you could use a word or phrase that introduces a more general statement or proverb. Alternate translation: “just as some people say:” or “and more generally,”
896	7:2	wmxo		rc://*/ta/man/translate/writing-proverbs	ἐν ᾧ μέτρῳ μετρεῖτε, μετρηθήσεται ὑμῖν	1	Here, Jesus uses or invents a proverb in order to teach that people eventually experience for themselves how they have treated other people. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “what you give to others is what you will get in return” or “what you do to others will be done to you”
897	7:2	c006		rc://*/ta/man/translate/figs-abstractnouns	ἐν ᾧ μέτρῳ μετρεῖτε	1	If your language does not use an abstract noun for the idea of **measure**, you could express the same idea in another way. Alternate translation: “in the manner that you measure”
898	7:2	wgh2		rc://*/ta/man/translate/figs-activepassive	μετρηθήσεται ὑμῖν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will measure it to you”
899	7:2	ry31		rc://*/ta/man/translate/writing-pronouns	μετρηθήσεται	1	Here, the word **it** refers to what **you measure** out to other people. Jesus is speaking in general about anything that people **measure**, so you should avoid making the phrase specific. Alternate translation: “the same thing will be measured” or “that very thing will be measured”
900	7:3	a3pp		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,”
901	7:3	em5r		rc://*/ta/man/translate/figs-rquestion	τί & βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς?	1	Jesus is using the question form to rebuke his disciples for looking at a **speck of wood** in a fellow disciple’s eye while failing to notice **the log** in their own eyes. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you should not look at the speck of wood in the eye of your brother when you do not notice log in your eye.” or “do not look at the speck of wood in the eye of your brother while at the same time not noticing the log in your eye!”
902	7:3	hzb4		rc://*/ta/man/translate/figs-youcrowd	βλέπεις & σου & τῷ σῷ ὀφθαλμῷ & οὐ κατανοεῖς	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
903	7:3	ctb3		rc://*/ta/man/translate/figs-exmetaphor	βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς	1	Here Jesus refers to small faults and mistakes as if they were a **speck of wood** in a person’s **eye**. He speaks of large faults and mistakes as if they were a **log** in a person’s **eye**. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “do you focus on your brother’s small fault, which is like a speck of wood in his eye, but you do not notice your own large fault, which is like a log in your eye” or “do you look at the small mistakes your brother makes, but you do not notice your own large mistakes”
904	7:3	hqnr		rc://*/ta/man/translate/translate-unknown	τὸ κάρφος	1	A **speck of wood** is a tiny piece of wood or plant matter. If your readers would not be familiar with a **speck of wood**, you could use the name of something small that commonly falls into a person’s eyes, or you could use a more general term. Alternate translation: “the grain of sand” or “the tiny object”
905	7:3	d2qc		rc://*/ta/man/translate/figs-metaphor	τοῦ ἀδελφοῦ σου	1	Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of your fellow disciple”
906	7:3	mo6n		rc://*/ta/man/translate/figs-gendernotations	τοῦ ἀδελφοῦ σου	1	Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this.
907	7:3	xdcg		rc://*/ta/man/translate/figs-hyperbole	τὴν & δοκὸν	1	A **log** could not literally go into a person’s **eye**. Jesus is using an extreme example to emphasize his point and make it memorable. If it would be helpful in your language, you could refer to the largest object that could fall into a person’s eye. Alternate translation: “the large piece of wood”\n
908	7:3	q1z4		rc://*/ta/man/translate/translate-unknown	τὴν & δοκὸν	1	A **log** is a long, large piece of wood. If your readers would not be familiar with this type of object, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “beam” or “plank” or “large object”
909	7:4	c1kz		rc://*/ta/man/translate/grammar-connect-words-phrases	ἢ	1	Here, the word **Or** introduces a second question that provides another improper way to behave. If it would be helpful in your language, you could use a word or phrase that introduces a similar situation or command, or you could leave **Or** untranslated. Alternate translation: “Again,” or “Even further,”
910	7:4	k58h		rc://*/ta/man/translate/figs-rquestion	ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ?	1	Jesus asks this question to challenge his disciples to pay attention to the **log** in their own **eye** before they pay attention to a **speck of wood** in another person’s **eye**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should not say to your brother, ‘Let me take out the speck of wood from your eye,’ while behold, the log is in your eye.” or “Do not say to your brother, ‘Let me take out the speck of wood from your eye,’ while behold, the log is in your eye!”
911	7:4	kcgs		rc://*/ta/man/translate/figs-metaphor	τῷ ἀδελφῷ σου	1	Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your fellow disciple”
912	7:4	eaym		rc://*/ta/man/translate/figs-gendernotations	τῷ ἀδελφῷ σου	1	Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this.
913	7:4	kc80		rc://*/ta/man/translate/figs-youcrowd	σου, ἄφες & σου & σοῦ	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **your** in your translation.
914	7:4	d66b		rc://*/ta/man/translate/figs-exmetaphor	ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ	1	Here Jesus continues to refer to small faults and mistakes as if they were a speck of wood in a person’s eye and to large faults and mistakes as if they were a log in a person’s eye. Express the idea as you did in [7:3](../07/03.md). Alternate translation: “‘Let me assist you in getting rid of your small fault, which is like a speck of wood in your eye,’ while behold, you have your own large fault, which is like a log in your eye” or “‘Let me assist you in avoiding the small mistakes you make,’ while behold, you have your own large mistakes”
915	7:4	iwgf		rc://*/ta/man/translate/translate-unknown	τὸ κάρφος	1	Translate the phrase **speck of wood** as you did in [7:3](../07/03.md). Alternate translation: “the grain of sand” or “the tiny object”
916	7:4	uyno		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express behold with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “see”
917	7:4	rark		rc://*/ta/man/translate/figs-hyperbole	ἡ δοκὸς	1	A **log** could not literally go into a person’s **eye**. Jesus is using an extreme example to emphasize his point and make it memorable. If it would be helpful in your language, you could refer to the largest object that could fall into a person’s eye. Alternate translation: “the large piece of wood”
918	7:4	odbi		rc://*/ta/man/translate/translate-unknown	ἡ δοκὸς	1	Translate the word **log** as you did in [7:3](../07/03.md). Alternate translation: “beam” or “plank” or “large object”
919	7:5	kwqu		rc://*/ta/man/translate/figs-youcrowd	ὑποκριτά & ἔκβαλε & σοῦ & διαβλέψεις & σου	1	Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation.
920	7:5	psgh		rc://*/ta/man/translate/figs-exmetaphor	ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου	1	Here Jesus continues to refer to small faults and mistakes as if they were a **speck of wood** in a person’s eye and to large faults and mistakes as if they were a **log** in a person’s eye. Express the idea as you did in [7:3–4](../07/03.md). In this verse, Jesus also adds the idea of being able to **see clearly**, which indicates that a person is spiritually mature and knowledgeable. Alternate translation: “First get rid of your own large fault, which is like a log in your eye, and then you will know how to assist your brother in getting rid of his small fault, which is a like a speck of wood in his eye” or “First get rid of your own large mistakes, and then you will know how to properly assist your brother in avoiding his small mistakes”
921	7:5	cg35		rc://*/ta/man/translate/figs-hyperbole	τὴν δοκόν	1	A **log** could not literally go into a person’s **eye**. Jesus is using an extreme example to emphasize his point and make it memorable. If it would be helpful in your language, you could refer to the largest object that could fall into a person’s eye. Alternate translation: “the large piece of wood”
922	7:5	wtbk		rc://*/ta/man/translate/translate-unknown	τὴν δοκόν	1	Translate the word **log** as you did in [7:3](../07/03.md). Alternate translation: “beam” or “plank” or “large object”
923	7:5	js25		rc://*/ta/man/translate/translate-unknown	τὸ κάρφος	1	Translate the phrase **speck of wood** as you did in [7:3](../07/03.md). Alternate translation: “the grain of sand” or “the tiny object”
924	7:5	cb9q		rc://*/ta/man/translate/figs-metaphor	τοῦ ἀδελφοῦ σου	1	Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of your fellow disciple”
925	7:5	jydm		rc://*/ta/man/translate/figs-gendernotations	τοῦ ἀδελφοῦ σου	1	Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this.
926	7:6	tqpw		rc://*/ta/man/translate/figs-infostructure	μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς.	1	It is likely that Jesus speaks about **dogs** in the first and last clauses in this verse and about **pigs** in the middle two clauses. This was a poetic form in his culture. If your readers would not recognize this as poetry and misunderstand which animals Jesus is speaking about in the last two clauses, you could rearrange the clauses. Alternate translation: “You should not give the holy to the dogs. Otherwise, having turned, they will tear you to pieces. Nor should you throw your pearls in front of the pigs. Otherwise they will trample them under their feet”
927	7:6	wohg		rc://*/ta/man/translate/figs-metaphor	μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς	1	Here Jesus speaks of how his disciples should behave as if they were interacting with **dogs**, **pearls**, and **pigs**. See the chapter introduction for some possible interpretations of this figure of speech. You should express the idea in a way that allows for many interpretations. If it is necessary for you to indicate that Jesus is using a figure of speech here, you could introduce the verse with a form that usually introduces a saying or proverb. Alternate translation: “Think about what this means for your life: You should neither give the holy to the dogs, nor should you throw your pearls in front of the pigs. Otherwise they will trample them under their feet, and having turned, tear you to pieces”\n
928	7:6	id6g		rc://*/ta/man/translate/figs-nominaladj	τὸ ἅγιον	1	Jesus is using the adjective **holy** as a noun to mean anything that is **holy**. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “holy things”
929	7:6	gkn1		rc://*/ta/man/translate/translate-unknown	τοῖς κυσίν	1	A **dog** is an animal that is considered to be unclean and disgusting by Jews and many cultures of the Ancient Near East. It would be very improper to give **the holy** to this kind of animal. If dogs are unfamiliar to your culture and you have a different animal that is considered unclean and disgusting, you could use the name of this animal instead.
930	7:6	xy2e		rc://*/ta/man/translate/translate-unknown	τοὺς μαργαρίτας	1	The word **pearls** refers to beautiful and valuable mineral balls that people use as jewelry. If your readers would not be familiar with **pearls**, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “jewelry” or “valuable beads”
931	7:6	desz		rc://*/ta/man/translate/writing-pronouns	καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς	1	Here, the phrases **they will trample** and **they will tear** could refer to: (1) how the pigs **trample** and the dogs **tear**. Alternate translation: “the pigs will trample them under their feet, and having turned, the dogs will tear you to pieces” (2) how the pigs and the gods will together **trample** and **tear**. Alternate translation: “the pigs and dogs together will trample them under their feet, and having turned, they will tear you to pieces”
932	7:6	kpge		rc://*/ta/man/translate/writing-pronouns	αὐτοὺς	1	Here, the word **them** refers to the pearls. If this is not clear for your readers, you could refer directly to pearls. Alternate translation: “the pearls”\n
933	7:6	atg0		rc://*/ta/man/translate/figs-explicit	στραφέντες	1	Here, the phrase **having turned** indicates that the animals will stop paying attention to the holy things and pearls and start focusing on **you**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “turning to face you” or “focusing on you instead”
934	7:7	ut6i		rc://*/ta/man/translate/figs-explicit	αἰτεῖτε καὶ δοθήσεται ὑμῖν; ζητεῖτε καὶ εὑρήσετε	1	You may need to say what a person would be asking for and seeking. If it would be helpful in your language, you could use general expressions that refer to anything good that a person might want or need. Alternate translation: “ask for a good thing, and it will be given to you; seek a good thing, and you will find it”
935	7:7	tv49		rc://*/ta/man/translate/figs-activepassive	δοθήσεται ὑμῖν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will give it to you”
936	7:7	rt8g		rc://*/ta/man/translate/figs-explicit	κρούετε	1	To **knock** means to hit a door a few times to let a person inside the house know you are standing outside. You could translate this expression with the way people in your culture show that they have arrived at a house. Alternate translation: “call out” or “cough” or “clap”
937	7:7	zu03		rc://*/ta/man/translate/figs-metaphor	κρούετε καὶ ἀνοιγήσεται ὑμῖν	1	Here Jesus speaks of praying as if it were knocking on a door, and he speaks of God answering the prayer as if it were the door being opened. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “ask for permission, and permission will be given to you” or “pray, and God will answer your prayer”
938	7:7	yz3q		rc://*/ta/man/translate/figs-activepassive	ἀνοιγήσεται ὑμῖν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will open it to you”
939	7:8	ykrj		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces some reasons why the disciples should do what Jesus commanded in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “Do those things since” or “That is because”
940	7:8	yva3		rc://*/ta/man/translate/figs-explicit	πᾶς & ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει	1	You may need to say what a person would be asking for and seeking. If so, express the idea as you did in [7:7](../07/07.md). Alternate translation: “everyone asking for a good thing receives it; and the one seeking a good thing finds it”
941	7:8	uvcu		rc://*/ta/man/translate/translate-unknown	τῷ κρούοντι	1	Express the idea of **knocking** as you did in [7:7](../07/07.md). Alternate translation: “to the one calling out” or “to the one coughing” or “to the one clapping”
942	7:8	vcdb		rc://*/ta/man/translate/figs-metaphor	τῷ κρούοντι ἀνοιγήσεται	1	Here Jesus continues to speak of praying as if it were knocking on a door and of God answering the prayer as if it were the door being opened. Express the idea as you did in [7:7](../07/07.md). Alternate translation: “to the one asking for permission, permission will be given” or “to the one praying, it will be answered”
943	7:8	ohhx		rc://*/ta/man/translate/figs-activepassive	ἀνοιγήσεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will open it”
944	7:9	et6p		rc://*/ta/man/translate/grammar-connect-words-phrases	ἢ	1	Here, the word **Or** introduces a contrasting alternative to what Jesus has said about how people who ask will receive. Jesus then uses the question form to show that this alternate is wrong. If it would be helpful in your language, you could use a word or phrase that introduces a false alternative, or you could leave **Or** untranslated. Alternate translation: “Indeed,” or “As a matter of fact,”
945	7:9	p1if			ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ	1	Alternate translation: “Or what man is there from among you who will give his son a stone when he asks for bread”
946	7:9	mq14		rc://*/ta/man/translate/figs-rquestion	ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ?	1	Jesus uses a question to show how parents do not give bad things to their children. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is not a man from among you, of whom his son will ask for bread, and he will give him a stone.” or “No man among you, of whom his son will ask for bread, will give him a stone!”
947	7:9	fscs		rc://*/ta/man/translate/figs-hypo	ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ?	1	Here Jesus uses an imaginary situation to help explain how parents give good things, not bad things, to their children. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Or imagine a man from among you. When his son asks him for bread, he will not give a stone, will he”
948	7:9	n5s1		rc://*/ta/man/translate/figs-gendernotations	τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ	1	Although Jesus uses the example of a **man** and **his son**, he does not mean that this example applies only to fathers and sons. If it would be helpful in your language, you could use a form that includes all parents and children. Alternate translation: “what parents are there from among you, of whom their child will ask for bread—they will not give their child a stone, will they”
949	7:10	z9xu		rc://*/ta/man/translate/grammar-connect-words-phrases	ἢ	1	Here, the word **Or** introduces another similar example. If it would be helpful in your language, you could use a word or phrase that introduces another example, or you could leave **Or** untranslated. Alternate translation: “Again,”
950	7:10	y9q5			ἢ καὶ ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ?	1	Alternate translation: “Or he will not give him a snake when he asks for a fish, will he”
951	7:10	t19o		rc://*/ta/man/translate/figs-rquestion	ἢ καὶ ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ?	1	Jesus asks another question to teach the people about how God gives gifts. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “And there is not one person among you, if his son asks for a fish, will give him a snake.”
952	7:10	kgak		rc://*/ta/man/translate/figs-hypo	ἢ καὶ ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ	1	Here Jesus uses an imaginary situation to help explain how parents give good things, not bad things, to their children. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Or imagine that same man again. When his son asks him for a fish, he will not give him a snake, will he”
953	7:10	mf6n		rc://*/ta/man/translate/figs-gendernotations	καὶ ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ	1	Although Jesus continues to use the example of a father and his son, he does not mean that this example applies only to fathers and sons. If it would be helpful in your language, you could use a form that includes all parents and children. Alternate translation: “the child will also ask for a fish—the parents will not give the child a snake, will they”
954	7:10	tz8z		rc://*/ta/man/translate/figs-explicit	ὄφιν	1	In this culture, people did not eat snakes. So Jesus is saying that a father would not give a son something the son could not eat if the son asked for something that he could eat. If people do eat snakes in your culture, you could use the name of something that they do not eat, or you could use a general expression. Alternate translation: “something he cannot eat”
955	7:11	n1vh		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Jesus speaks as if this were a hypothetical situation, but he means that it is true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “since”
956	7:11	n98d		rc://*/ta/man/translate/grammar-connect-logic-contrast	πονηροὶ ὄντες	1	Here, the phrase **being evil** states something that is unexpected for people who **know how to give good gifts**. If it would be helpful in your language, you could use a word or phrase that introduces something that is unexpected. Alternate translation: “although you are evil” or “despite being evil”
957	7:11	pk31		rc://*/ta/man/translate/figs-rquestion	πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν?	1	Jesus is using the question form to show that God will definitely give **good things** to people who ask for them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “your Father in the heavens will much more give good to the ones asking him.” or “much more will your Father in the heavens give good things to the ones asking him!”
958	7:11	z8zr		rc://*/ta/man/translate/figs-metaphor	ὁ Πατὴρ ὑμῶν	1	This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “your Father, God,”\n
959	7:11	t3p4		rc://*/ta/man/translate/figs-explicit	ὁ ἐν τοῖς οὐρανοῖς	1	Here, the phrase in the heavens identifies the location in which God the Father is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens”\n
960	7:12	wybf		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces a conclusion to what Jesus has said in [5:15–7:11](../05/15.md). If it would be helpful in your language, you could use a word or phrase that introduces this kind of conclusion, or you could leave **Therefore** untranslated. Alternate translation: “In summary” or “So”
961	7:12	wwz4		rc://*/ta/man/translate/figs-infostructure	πάντα & ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς	1	In some languages it might be more natural to reverse the order of these phrases. Alternate translation: “you should do to men all things in the way that you desire them to do to you”
962	7:12	g8c7		rc://*/ta/man/translate/figs-gendernotations	οἱ ἄνθρωποι	1	Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “people” or “men and women”
963	7:12	cywd		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, the word **For** introduces a reason for the command that Jesus has just given. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave **For** untranslated. Alternate translation: “since” or “which you should do because”
964	7:12	y4f6		rc://*/ta/man/translate/figs-explicit	οὗτος & ἐστιν ὁ νόμος καὶ οἱ προφῆται	1	Here, the clause **this is the Law and the Prophets** means that Jesus’ command summarizes what **the Law and the Prophets** require. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “this is what the Law and Prophets require” or “this is a summary of the Law and the Prophets”
965	7:12	wivn		rc://*/ta/man/translate/translate-names	ὁ νόμος καὶ οἱ προφῆται	1	The word **Law** is the name for one part of the Hebrew Scriptures, and the word **Prophets** is the name for another part of the Hebrew Scriptures. Show this in your translation in the way that is natural in your language. Alternate translation: “all the Scriptures, both the Law and the Prophets”
966	7:12	b1x2		rc://*/ta/man/translate/figs-metonymy	οἱ προφῆται	1	Here, the word **Prophets** represents what the prophets said and wrote. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the writings of the prophets”
967	7:13-14	f47a		rc://*/ta/man/translate/translate-versebridge	εἰσέλθατε διὰ τῆς στενῆς πύλης; ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι’ αὐτῆς; & ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.	1	If it would be helpful to your readers, you could combine [7:13](../07/13.md) and [7:14](../07/14.md) into a verse bridge, as UST does, in order to keep the information about the **narrow gate** together. Alternate translation: “Enter through the narrow gate. For the gate {is} narrow and the way has been made narrow that is leading to life, and there are few finding it. But wide {is} the gate and broad {is} the road that is leading to destruction, and there are many entering through it”
968	7:13	dgr2		rc://*/ta/man/translate/figs-exmetaphor	εἰσέλθατε διὰ τῆς στενῆς πύλης; ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι’ αὐτῆς	1	Here Jesus speaks of how people live as if they were walking on a **road** and of what happens when they die as if it were entering through a **gate**. When a **gate** is **narrow**, that means that it is difficult to go through and that not many people go through it. When a **gate** is **wide** and a **road** is **broad**, that means that they are easy to travel on or go through and that many people travel on or through them. Since these are important images that Jesus uses in the following verse as well, you should preserve the figure of speech or express the idea in simile form. Alternate translation: “You should live like a traveler who enters through a narrow gate. Many people live like travelers who enter through a wide gate and travel on a broad road, but this path leads to destruction”
969	7:13	g4be		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, the word **For** introduces a reason why people should enter through the **narrow gate**. If it would be helpful in your language, you could use a word or phrase that introduces a reason for a command, or you could leave **For** untranslated. Alternate translation: “That is because”
970	7:13	zv24		rc://*/ta/man/translate/figs-abstractnouns	εἰς τὴν ἀπώλειαν	1	If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea in another way. Alternate translation: “to being destroyed” or “to God destroying you”
971	7:13	mulg		rc://*/ta/man/translate/figs-nominaladj	πολλοί	1	Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many travelers”
972	7:14	aj95		rc://*/ta/man/translate/translate-textvariants	ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς	1	Many ancient manuscripts read **For the gate is narrow and the road has been made narrow**. The ULT follows that reading. Other ancient manuscripts read “How narrow is the gate and having been made narrow the road.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
973	7:14	mvfv		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, the word **For** introduces another reason why people should enter through the narrow **gate**. If it would be helpful in your language, you could use a word or phrase that introduces a reason for a command, or you could leave **For** untranslated. Alternate translation: “Enter through the narrow gate because”
974	7:14	krug		rc://*/ta/man/translate/figs-exmetaphor	στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν	1	Here Jesus continues to speak of how people live as if they were walking on a **way** and of what happens when they die as if it were entering through a **gate**. When a **gate** is **narrow** and **way** has been made **narrow**, that means that they are difficult to go through and that not many people go through them. Express the idea as you did in [7:13](../07/13.md). Alternate translation: “only a few people live like travelers who find the narrow gate and travel on the road that has been made narrow, and this road leads to life”
975	7:14	jish		rc://*/ta/man/translate/figs-activepassive	τεθλιμμένη ἡ ὁδὸς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “the road is narrow” or “God has made the road narrow”
976	7:14	byw6		rc://*/ta/man/translate/figs-explicit	τὴν ζωήν	1	Here Jesus implies that **life** is eternal or undying life. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “true life” or “eternal life”
977	7:14	wlr9		rc://*/ta/man/translate/figs-abstractnouns	εἰς τὴν ζωήν	1	If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “to being able to live”
978	7:14	gdji		rc://*/ta/man/translate/figs-nominaladj	ὀλίγοι	1	Jesus is using the adjective **few** as a noun to mean few people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “few travelers”
979	7:14	opn7		rc://*/ta/man/translate/writing-pronouns	αὐτήν	1	Here, the word **it** could refer to: (1) both the **gate** and the **road**. Alternate translation: “them” (2) just the **road**. Alternate translation: “this road” (3) just the **gate**. Alternate translation: “this gate”
980	7:15	lj5v		rc://*/ta/man/translate/figs-metaphor	οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες	1	Here Jesus speaks of God’s people as if they were **sheep**. By the **false prophets** wearing **sheep’s clothing**, he means that the **false prophets** pretend to be part of God’s people. However, Jesus says that **inwardly** they are **ravenous wolves**. He means that they hurt and take advantage of God’s people, which is acting just like **wolves** that eat **sheep**. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “who pretend to be part of your group, as if they were dressed in sheep’s clothing. However, inwardly they want to harm you, as if they were ravenous wolves”
981	7:15	bwag		rc://*/ta/man/translate/figs-explicit	ἐν ἐνδύμασι προβάτων	1	Here, the phrase **sheep’s clothing** refers to disguising oneself to look like a sheep. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “disguising themselves as sheep” or “pretending to be sheep”
982	7:15	t21q		rc://*/ta/man/translate/figs-explicit	λύκοι ἅρπαγες	1	When **wolves** are **ravenous**, they want to capture and eat other animals, such as **sheep**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “hungry wolves” or “wolves on the hunt”
983	7:16	pul5		rc://*/ta/man/translate/figs-exmetaphor	ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς, ἢ ἀπὸ τριβόλων σῦκα?	1	Here Jesus speaks of people as if they were plants that produced **fruits**. Just as thorny plants do not produce **fruits**, so evil people who do not trust God do not do what is right. Jesus uses this metaphor for several verses, so you should preserve the figure of speech or use simile form. Alternate translation: “You will know who people are by what they do, just as you know what plants are by their fruits. They do not gather grapes from a thornbush or figs from thistles, do they? Similarly, evil people do not do what is right, do they”
984	7:16	jvxv		rc://*/ta/man/translate/writing-pronouns	ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς	1	The pronouns **their** and **them** refer to any people, but particularly people like the “false prophets” Jesus mentioned in the previous verse. If this is not clear for your readers, you could refer directly to the false prophets or to any people who claim to be believers. Alternate translation: “You will recognize the false prophets by their fruits” or “You will recognize anyone who claims to believe by his or her fruits”
985	7:16	nve4		rc://*/ta/man/translate/figs-rquestion	μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς, ἢ ἀπὸ τριβόλων σῦκα?	1	Jesus is using the question form to to show that **grapes** do not come from **a thornbush** and **figs** do not come from **thistles**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “They do not gather grapes from a thornbush or figs from thistles.” or “No one gathers grapes from a thornbush or figs from thistles!”
986	7:16	gy7s		rc://*/ta/man/translate/writing-pronouns	μήτι συλλέγουσιν	1	The pronoun **they** refers to people in general. If this is not clear for your readers, you could use a form that refers to any person or group of people. Alternate translation: “People do not gather … do they”
987	7:16	d7ac		rc://*/ta/man/translate/figs-parallelism	ἀπὸ ἀκανθῶν σταφυλὰς, ἢ ἀπὸ τριβόλων σῦκα	1	These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could combine the two phrases. Alternate translation: “grapes or figs from thorny plants” or “fruits from scrub plants”
988	7:16	vqnd		rc://*/ta/man/translate/translate-unknown	τριβόλων	1	Here, the word **thistles** refers generally to plants that have points or spikes on their stems or leaves. These plants do not produce fruit. If your readers would not be familiar with this type of plant, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “spiky plants”
989	7:17	f5l3		rc://*/ta/man/translate/figs-exmetaphor	οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ; τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ	1	Here Jesus continues to speak of people as if they were plants that produced **fruits**. Just as a **good tree** produces **good fruits**, so people who follow God do what is right. Just as a **roten tree** produces **rotten fruits**, so people who do not follow God do what is wrong. Jesus uses this metaphor for several verses, so you should preserve the figure of speech or use simile form. Alternate translation: “In the same way, every good tree produces good fruits, but the rotten tree produces bad fruits. Similarly, believers do what is right, but unbelievers do what is wrong”
990	7:17	vy6i		rc://*/ta/man/translate/figs-genericnoun	τὸ & σαπρὸν δένδρον & ποιεῖ	1	The phrase **the rotten tree** represents rotten trees in general, not one particular rotten tree. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “rotten trees produce”
991	7:18	gey5		rc://*/ta/man/translate/figs-exmetaphor	οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν	1	Here Jesus continues to speak of people as if they were plants that produced **fruits**. Express the idea as you did in the previous verse [7:17](../07/17.md). Alternate translation: “A good tree is not able to produce bad fruits, nor a rotten tree to produce good fruits. Similarly, believers do not do what is wrong, and unbelievers do not do what is right”
992	7:18	x849		rc://*/ta/man/translate/figs-ellipsis	οὐδὲ δένδρον σαπρὸν	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “nor is a rotten tree able”
993	7:19	xwrm		rc://*/ta/man/translate/figs-exmetaphor	πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται	1	Here Jesus continues to speak of people as if they were plants that produced **fruit**. Express the idea as you did in the previous verses [7:17–18](../07/17.md). Alternate translation: “Every tree not producing good fruit is cut down and thrown into a fire. Similarly, every person who does not do what is right is judged and punished”
994	7:19	g7fs		rc://*/ta/man/translate/figs-activepassive	πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “They cut down every tree not producing good fruit and throw it into a fire”
995	7:19	a5u1		rc://*/ta/man/translate/grammar-collectivenouns	καρπὸν καλὸν	1	In this verse, the word **fruit** is singular in form, but it refers to many fruits as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “good fruits”
996	7:20	pb7r		rc://*/ta/man/translate/grammar-connect-logic-result	ἄρα γε	1	Here, the phrase **So then** introduces the conclusion to what Jesus has been saying about trees, plants, and fruit. If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “In conclusion” or “As you can see”
997	7:20	x87m		rc://*/ta/man/translate/figs-exmetaphor	ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς	1	Here Jesus continues to speak about about people as if they were plants that produced **fruits**. In this verse, Jesus repeats the general principle he stated in [7:16](../07/16.md), so you should express the idea as you did there. Alternate translation: “you will know who people are by what they do, just as you know what plants are by their fruits”
998	7:20	yaho		rc://*/ta/man/translate/writing-pronouns	ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς	1	The pronouns **their** and **them** refer to any people, but particularly people like the “false prophets” Jesus mentioned in [7:15](../07/15.md). If this is not clear for your readers, you could refer directly to the false prophets or to any people who claim to be believers. Alternate translation: “you will recognize the false prophets by their fruits” or “you will recognize anyone who claims to believe by his or her fruits”
999	7:21	dkh7		rc://*/ta/man/translate/figs-reduplication	μοι, Κύριε, Κύριε	1	Here Jesus could quote these people repeating the word **Lord** in order to: (1) express the urgency or earnestness of the address. Alternate translation: “to me, ‘My Lord!’” (2) show that this address happens often. Alternate translation: “to me repeatedly, ‘Lord’”
1000	7:21	qq3y		rc://*/ta/man/translate/figs-explicit	ἀλλ’ ὁ ποιῶν	1	Here Jesus means that the only people who **enter into the kingdom of the heavens** are those who do God’s will. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “but only the one doing”
1001	7:21	wzoi		rc://*/ta/man/translate/figs-genericnoun	ὁ ποιῶν	1	The the phrase **the one doing** represents anyone who does these things in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “those who do”
1002	7:21	fgdo		rc://*/ta/man/translate/figs-abstractnouns	τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν τοῖς οὐρανοῖς	1	If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what my Father in the heavens desires”
1003	7:21	c6yz		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρός μου	1	**Father** is an important title that describe the relationship between God the **Father** and Jesus.
1004	7:21	l1te		rc://*/ta/man/translate/figs-explicit	τοῦ ἐν τοῖς οὐρανοῖς	1	Here, the phrase **in the heavens** identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens”\n
1005	7:21	m4ny		rc://*/ta/man/translate/figs-ellipsis	τοῦ ἐν τοῖς οὐρανοῖς	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “in the heavens will enter into the kingdom of the heavens”
1006	7:22	t095		rc://*/ta/man/translate/figs-nominaladj	πολλοὶ	1	Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women”
1007	7:22	mp6e		rc://*/ta/man/translate/figs-explicit	ἐν ἐκείνῃ τῇ ἡμέρᾳ	1	Here, the phrase **that day** refers to how God will judge everyone at the end of this time period. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “on the judgment day” or “when God is judging everyone”
1008	7:22	makk		rc://*/ta/man/translate/figs-reduplication	τῇ ἡμέρᾳ, Κύριε, Κύριε	1	Here Jesus again quotes these people repeating the word **Lord**. Express the idea as you did in [7:21](../07/21.md). Alternate translation: “day, ‘My Lord!’” or “day repeatedly, ‘Lord’”
1009	7:22	m9py		rc://*/ta/man/translate/figs-rquestion	οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν?	1	The people speaking are using the question form to to show that they did many good things for Jesus. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “we prophesied in your name, and in your name cast out demons, and in your name did many mighty deeds.” or “we prophesied in your name, and we cast out demons in your name, and we did many mighty deeds in your name!”
1010	7:22	hg17		rc://*/ta/man/translate/figs-metonymy	τῷ σῷ ὀνόματι & τῷ σῷ ὀνόματι & τῷ σῷ ὀνόματι	1	Here, the word **name** refers primarily to the person who has that name, and it focuses especially on that person’s authority. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “by your authority … by your authority … by your authority”
1011	7:22	losr		rc://*/ta/man/translate/figs-yousingular	σῷ	-1	Since the speakers are talking to Jesus, the word **your** in this verse is singular.
1012	7:23	d4y5		rc://*/ta/man/translate/figs-idiom	οὐδέποτε ἔγνων ὑμᾶς	1	Here Jesus speaks of his disciples as those whom he knows. When he says **I never knew you**, he means that the person addressed was never one of his disciples. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “You have never been my disciples”
1013	7:23	zdo4		rc://*/ta/man/translate/figs-explicit	οἱ ἐργαζόμενοι τὴν ἀνομίαν	1	Here Jesus directly addresses those to whom he is speaking as **ones practicing lawlessness**. If it would be helpful in your language, you could make the direct address more explicit. Alternate translation: “you who practice lawlessness”
1014	7:23	fvm3		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀνομίαν	1	If your language does not use an abstract noun for the idea of **lawlessness**, you could express the same idea in another way. Alternate translation: “what is lawless”
1015	7:24	jopr		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces a conclusion that is based on what Jesus has said in [7:21–23](../07/21.md) and perhaps also what he said in [7:15–20](../07/15.md). If it would be helpful in your language, you could use a word or phrase that introduces this kind of conclusion, or you could leave **Therefore** untranslated. Alternate translation: “Because of all that” or “So then”
1016	7:24	f0yd		rc://*/ta/man/translate/figs-explicit	μου τοὺς λόγους τούτους	1	Here, the phrase **these words of mine** could refer to: (1) what Jesus has said in this section of Matthew, which began in [5:3](../05/03.md). Alternate translation: “the words I have been speaking” (2) what Jesus teaches in general. Alternate translation: “the words I speak”
1017	7:24	qjh9		rc://*/ta/man/translate/figs-simile	ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν	1	Jesus compares those who do what he has said to a person who builds **his house** on **the rock**, where it is secure and not easily knocked down. He means that people who do what he has said can be as confident about how God will judge them as the **wise man** is confident about the security of his **house**. If it would be helpful in your language, you could state this idea more explicitly. Alternate translation: “will be as sure about God’s favor as a wise man is sure that his house, which he built upon the rock, is secure”
1018	7:24	iv10		rc://*/ta/man/translate/translate-tense	ὁμοιωθήσεται	1	Here Jesus uses the future tense to speak about something that is generally true. If it would be helpful in your language, you could use whatever tense is most naturally for expressing a general truth. Alternate translation: “is compared to”
1019	7:24	qw6l		rc://*/ta/man/translate/figs-activepassive	ὁμοιωθήσεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the comparing, it is clear from the context that it is Jesus himself. Alternate translation: “I will compare to” or “is comparable to”
1020	7:24	b8hl		rc://*/ta/man/translate/figs-gendernotations	ἀνδρὶ φρονίμῳ & αὐτοῦ	1	Although the terms **man** and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “a wise person … his or her”
1021	7:24	dy1f		rc://*/ta/man/translate/figs-explicit	πέτραν	1	Here, the word **rock** means the bedrock below the topsoil and clay, not a large stone or boulder above the ground. If it would be helpful to your readers, you could express this idea more explicitly. Alternate translation: “bedrock” or “solid ground”
1022	7:25	p99w		rc://*/ta/man/translate/figs-explicit	προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ	1	Here the **winds** strike **against that house** by blowing hard and stressing the **house**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “stressed that house” or “strained the house”
1023	7:25	bv81		rc://*/ta/man/translate/figs-activepassive	τεθεμελίωτο	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the wise man. Alternate translation: “the wise man had founded it”
1024	7:25	cr01		rc://*/ta/man/translate/figs-explicit	τὴν πέτραν	1	Express the idea as you did in [7:25](../07/25.md). Alternate translation: “bedrock” or “solid ground”
1025	7:26	kisb		rc://*/ta/man/translate/figs-explicit	μου τοὺς λόγους τούτους	1	Here, just as in [7:24](../07/24.md), the phrase **these words of mine** could refer to: (1) what Jesus has said in this section of Matthew, which began in [5:3](../05/03.md). Alternate translation: “the words I have been speaking” (2) what Jesus teaches in general. Alternate translation: “the words I speak”
1026	7:26	nw97		rc://*/ta/man/translate/figs-simile	ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον	1	Jesus compares those who do not do what he has said to a person who builds **his house** on **upon the sand**, where it is not secure and easily knocked down. He means that people who do not do what he has said cannot be confident about how God will judge them, just as the **foolish man** cannot be confident about the security of his **house**. If it would be helpful in your language, you could state this idea more explicitly. Alternate translation: “will be as unsure about God’s favor as a foolish man is unsure that his house, which he built upon the sand, is secure”
1027	7:26	ljg6		rc://*/ta/man/translate/translate-tense	ὁμοιωθήσεται	1	Here, just as in [7:24](../07/24.md), Jesus uses the future tense to speak about something that is generally true. If it would be helpful in your language, you could use whatever tense is most naturally for expressing a general truth. Alternate translation: “is compared to”
1028	7:26	o85y		rc://*/ta/man/translate/figs-activepassive	ὁμοιωθήσεται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the comparing, it is clear from the context that it is Jesus himself. Alternate translation: “I will compare to” or “is comparable to”
1029	7:26	ieyg		rc://*/ta/man/translate/figs-gendernotations	ἀνδρὶ μωρῷ & αὐτοῦ	1	Although the terms **man** and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “a foolish person … his or her”
1030	7:26	fzhc		rc://*/ta/man/translate/translate-unknown	ἐπὶ τὴν ἄμμον	1	The word **sand** refers to very small pieces of rock that collect together, often on the edge of a body of water or in a desert. The **sand** constantly moves and shifts, and it is not a solid foundation on which to place anything. If your readers would not be familiar with **sand**, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “upon mud” or “upon what is not solid”
1031	7:27	tkt0		rc://*/ta/man/translate/figs-explicit	προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ	1	Express the idea as you did in [7:25](../07/25.md). Alternate translation: “stressed that house” or “strained the house”
1032	7:27	k4hi		rc://*/ta/man/translate/figs-abstractnouns	ἦν ἡ πτῶσις αὐτῆς μεγάλη	1	If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea in another way. Alternate translation: “it was totally destroyed”
1033	7:28	jrh7		rc://*/ta/man/translate/writing-endofstory	καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ	1	This sentence marks the end of Jesus’ sermon by describing how the people in the crowds reacted to Jesus’ teaching. Use the natural form in your language for expressing the conclusion of a story. Alternate translation: “Then Jesus finished speaking these words. The crowds were astonished at his teaching”
1034	7:28	fo8g		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ τῇ διδαχῇ αὐτοῦ	1	If your language does not use an abstract noun for the idea of **teaching**, you could express the same idea in another way. Matthew could be focusing primarily on: (1) the way in which Jesus taught. Alternate translation: “at how he taught” (2) what Jesus taught. Alternate translation: “at what he taught”
1035	7:29	gnyw		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces the reason why “the crowds were astonished by his teaching” ([7:28](../07/28.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason, or you could leave **for** untranslated. Alternate translation: “since”
1036	7:29	qpp6		rc://*/ta/man/translate/figs-abstractnouns	ἐξουσίαν ἔχων	1	If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “one having been authorized”
1037	7:29	bzur		rc://*/ta/man/translate/figs-ellipsis	οὐχ ὡς οἱ γραμματεῖς αὐτῶν	1	Matthew is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “not as their scribes taught them”
1038	8:intro	f33a				0	# Matthew 8 General Notes\n\n## Structure and Formatting\n\n3. Jesus illustrates the kingdom of God through acts of healing (8:1–9:34)\n * Healing a leper (8:1–4)\n * Healing the centurion’s servant (8:5–13)\n * Healing Peter’s mother-in-law and many others (8:14–17)\n * The cost of following Jesus (8:18–22)\n * Calming the storm (8:23–27)\n * Casting demons out of two men (8:28–34)\n\n## Important Concepts in this Chapter\n\n### Healings\n\nIn this chapter, Matthew narrates how Jesus heals a leper, the paralyzed servant of a centurion, Peter’s mother who had a fever, and many other people who were sick. In every case where Matthew describes what happened, Jesus speaks words, or he touches the sick person, or he does both. These stories show how powerful Jesus is. He does not need to use medicine or magic to heal people. Instead, he can just command the sickness to go away or simply touch the person.\n\n### Casting out demons\n\nMatthew clearly distinguishes sick people from people who are controlled by demons. Demons are evil spiritual beings who can control people. They usually use these people to hurt themselves or others. Matthew briefly mentions that Jesus drives demons out of people in [8:16](../08/16.md). At the end of the chapter, he includes a longer story about how Jesus drives demons out of two men ([8:28–34](../08/28.md)). The demons use the two men to speak, but they say what the demons want them to say. The demons know that Jesus is the Son of God, and they plead with Jesus not to punish them too much. Jesus agrees to do what they ask, but he is the one who is in charge. Again, the story shows how powerful Jesus is.\n\n### Feasting in the kingdom of heaven\n\nIn [8:11–12](../08/11.md), Jesus speaks about how many people will feast with Abraham, Isaac, and Jacob in the kingdom of the heavens. However, some people who are expected to be part of the feast will be cast outside and punished. It is likely that Jesus is referring to a feast that will eventually happen, so do not express the idea as if it were a metaphor.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [8:26](../08/26.md) and [8:29](../08/29.md), characters in the story use rhetorical questions. They ask these questions to make strong points, not because they are looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])
1039	8:1	qb1d		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,”
1040	8:1	wd15		rc://*/ta/man/translate/figs-extrainfo	τοῦ ὄρους	1	Express this phrase as you did in [5:1](../05/01.md). Alternate translation: “the high place” or “the small mountain”
1041	8:2	vas8		rc://*/ta/man/translate/writing-participants	ἰδοὺ, λεπρὸς προσελθὼν, προσεκύνει	1	Here Matthew introduces a **leper** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a man who was a leper. Approaching Jesus, he bowed before”
1042	8:2	yhgp		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
1043	8:2	he5z		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	The pronoun **him** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus”
1044	8:2	yc3f		rc://*/ta/man/translate/figs-declarative	δύνασαί με καθαρίσαι	1	The man is using this statement to make a request. If it would be helpful in your language, you could express the idea in request form. Alternate translation: “please make me clean”
1045	8:2	yjn2		rc://*/ta/man/translate/figs-explicit	με καθαρίσαι	1	The man talks about becoming **clean** ceremonially, but it is implicit that he has become unclean because of his leprosy, so he is primarily asking Jesus to heal him of this disease. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to heal my disease”
1046	8:3	ttdz		rc://*/ta/man/translate/writing-pronouns	ἐκτείνας τὴν χεῖρα, ἥψατο αὐτοῦ	1	The pronouns **his** and **he** refer to Jesus. The pronoun **him** refers to the leper. If this is not clear for your readers, you could use the people’s names here. Alternate translation: “having reached out his hand, Jesus touched the leper”
1047	8:3	cy6z		rc://*/ta/man/translate/writing-quotations	λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared”
1048	8:3	atmx		rc://*/ta/man/translate/figs-explicit	θέλω	1	Here Jesus implies that he is **willing** to cleanse or heal the man. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I am willing to cleanse you”
1049	8:3	lj1x		rc://*/ta/man/translate/figs-activepassive	ἐκαθαρίσθη αὐτοῦ ἡ λέπρα	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “he was clean, with no leprosy” or “Jesus cleansed him of his leprosy”
1050	8:4	akk4		rc://*/ta/man/translate/translate-tense	λέγει	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said”
1051	8:4	g1uf		rc://*/ta/man/translate/figs-explicit	μηδενὶ εἴπῃς	1	The implication is that the man is not to tell anyone that Jesus healed him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “you tell no one that you have been healed”
1052	8:4	zi3a		rc://*/ta/man/translate/figs-explicit	σεαυτὸν, δεῖξον τῷ ἱερεῖ	1	Jesus told the man to **show** himself **to the priest** so that the priest could look at his skin to see if his leprosy was really gone. The law of Moses required people to present themselves to the priest for inspection if they had been unclean but were now clean. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “ask to be inspected by the priest” or “let yourself be examined by the priest”
1053	8:4	tq9l		rc://*/ta/man/translate/figs-explicit	προσένεγκον τὸ δῶρον ὃ προσέταξεν Μωϋσῆς	1	Jesus assumes that the man will know that the law required a person who had been healed from a skin disease to **offer** a specific **gift**. This made the person ceremonially clean, and they could participate once again in community religious activities. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “offer the gift that Moses commanded for making people clean again”
1054	8:4	rj8u		rc://*/ta/man/translate/figs-explicit	εἰς μαρτύριον αὐτοῖς	1	Here Jesus means that the man should show himself to the priest and offer the gift to prove or provide **testimony** that he had been healed. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “for a testimony to them that you have been cleansed”
1055	8:4	b0pz		rc://*/ta/man/translate/figs-abstractnouns	εἰς μαρτύριον αὐτοῖς	1	If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “so that it testifies to them”
1056	8:4	eewm		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς	1	The pronoun **them** could refer to: (1) Jewish people in general. Alternate translation: “to people” (2) the priests specifically. Alternate translation: “to the priests”
1057	8:5	gec7		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “After that,”
1058	8:6	xehl		rc://*/ta/man/translate/writing-quotations	λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “telling him”
1059	8:6	cr8h		rc://*/ta/man/translate/translate-unknown	παραλυτικός	1	People who is **paralyzed** are not able to use or control some or all of their arms and legs because of injury or sickness. If your readers would not be familiar with this sickness, you could use the name of something like this in your language, or you could use a general expression. Alternate translation: “and cannot move his limbs”
1060	8:6	lhmw		rc://*/ta/man/translate/figs-activepassive	δεινῶς βασανιζόμενος	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “suffering much” or “being greatly in pain”
1061	8:6	il8t		rc://*/ta/man/translate/figs-explicit	δεινῶς βασανιζόμενος	1	Here the centurion tells Jesus what is happening to his **servant**. He implies that he wants Jesus to heal the **servant**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “being tormented terribly, so please help him”
1062	8:7	qatk		rc://*/ta/man/translate/writing-pronouns	λέγει αὐτῷ	1	The pronoun **he** refers to Jesus, and the pronoun **him** refers to the centurions. If this is not clear for your readers, you could refer directly to the people. Alternate translation: “Jesus says to the centurion”
1063	8:7	u8er		rc://*/ta/man/translate/translate-tense	λέγει	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said”
1064	8:7	fh56		rc://*/ta/man/translate/figs-explicit	ἐλθὼν	1	Here Jesus implies that he will **come** to the centurion’s house. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when I have come to your house”
1065	8:7	go4z		rc://*/ta/man/translate/figs-go	ἐλθὼν	1	In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “when I have gone”
1066	8:8	p7p4		rc://*/ta/man/translate/figs-idiom	μου ὑπὸ τὴν στέγην εἰσέλθῃς	1	The phrase **enter under my roof** means “come into my house.” If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “you might personally visit me” or “you might enter into my house”
1067	8:8	hig7		rc://*/ta/man/translate/figs-imperative	μόνον εἰπὲ λόγῳ	1	Here, the centurion uses the command form to politely ask Jesus to **speak a word**. Use a form in your language that communicates this. Alternate translation: “please speak only a word”
1068	8:8	uqkz		rc://*/ta/man/translate/figs-explicit	λόγῳ	1	Here the centurion means that Jesus can heal his servant by using a **word** of command, which is how Jesus healed the leper in [8:3](../08/03.md). If it would be helpful in your language, you could clarify that the centurion is referring to a single word of command. Alternate translation: “one order” or “a word of command”
1069	8:8	rk1z		rc://*/ta/man/translate/figs-activepassive	ἰαθήσεται ὁ παῖς μου	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is Jesus. Alternate translation: “you will heal my servant”
1070	8:9	ds2m		rc://*/ta/man/translate/figs-activepassive	ὑπὸ ἐξουσίαν, τασσόμενος	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “whom someone has placed under authority” or “who is under someone’s authority”
1071	8:9	da25		rc://*/ta/man/translate/figs-metaphor	ὑπ’ ἐμαυτὸν	1	Here the centurion speaks of those over whom he has authority as if they were **under** him. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “under my authority” or “whom I command”
1072	8:9	mg4v		rc://*/ta/man/translate/figs-quotesinquotes	καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου, ποίησον τοῦτο, καὶ ποιεῖ	1	If it would be clearer in your language, you could translate this sentence so that there are not quotations within a quotation. Alternate translation: “and I tell this one to go, and he goes, and I tell another one to come, and he comes, and I tell my servant to do something, and he does it”
1073	8:9	qz61		rc://*/ta/man/translate/figs-ellipsis	καὶ ἄλλῳ & καὶ τῷ δούλῳ μου	1	The centurion is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from earlier in the sentence. Alternate translation: “and to another I say … and to my servant, I say”
1074	8:10	znqp		rc://*/ta/man/translate/figs-activepassive	ἐθαύμασεν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “marveled”
1075	8:10	n9ji			ἀμὴν, λέγω ὑμῖν	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you”
1076	8:10	t93t		rc://*/ta/man/translate/figs-yousingular	ὑμῖν	1	Here, the word **you** is plural because Jesus is speaking to everyone who follows him.
1077	8:10	c7y6		rc://*/ta/man/translate/figs-explicit	παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον	1	Here Jesus implies that he expected Jewish people to have this kind of **faith**, but they did not. He did not expect Gentiles to have this kind of faith, yet this man did. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I have found no one in Israel, the people who should trust me, who trusts me as much as this Gentile does”
1078	8:10	bhdp		rc://*/ta/man/translate/translate-textvariants	παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον	1	Many ancient manuscripts read **I have found such great faith from no one in Israel**. The ULT follows that reading. Other ancient manuscripts read “not even in Israel have I found such great faith.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
1079	8:10	al6b		rc://*/ta/man/translate/figs-idiom	εὗρον	1	Here, the word **found** represents experiencing or observing something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have experienced” or “I have observed”
1080	8:10	z5gt		rc://*/ta/man/translate/figs-abstractnouns	παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “no one in Israel who believes so much”
1081	8:10	fjgc		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ Ἰσραὴλ	1	Here, the word **Israel** refers to the people who live in the country of **Israel**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “among the people of Israel”
1082	8:11	xee4		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a development of what Jesus said in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Indeed,”
1083	8:11	ep1j			λέγω & ὑμῖν	1	Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you”
1084	8:11	tdup		rc://*/ta/man/translate/figs-yousingular	ὑμῖν	1	Here, the word **you** is plural because Jesus is speaking to everyone who follows him.
1085	8:11	v7ma		rc://*/ta/man/translate/figs-nominaladj	πολλοὶ	1	Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women”
1086	8:11	mt2i		rc://*/ta/man/translate/figs-merism	ἀπὸ ἀνατολῶν καὶ δυσμῶν	1	Here, Jesus is referring to every direction by naming the directions that are opposities: **east** and **west**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from every direction”
1087	8:11	u4sj		rc://*/ta/man/translate/figs-explicit	ἀνακλιθήσονται	1	In Jesus’ culture, people would usually **recline**, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “they will sit down to eat” or “they will eat”
1088	8:11	kxaj		rc://*/ta/man/translate/figs-metaphor	ἀνακλιθήσονται	1	When Jesus speaks about eating while **in the kingdom of the heavens**, he could mean: (1) that one thing that people will do is feast together. In this case, Jesus is not using a metaphor. Alternate translation: “they will recline at the feast” (2) that people will rejoice and be happy as if they were at a feast. In this case, Jesus is using a metaphor. Alternate translation: “they will rejoice”
1089	8:11	qmc7		rc://*/ta/man/translate/figs-explicit	μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ	1	The words **Abraham**, **Isaac**, and **Jacob** are the names of the three most important ancestors of Jesus people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with Abraham and Isaac and Jacob, who are our important ancestors,”
1090	8:12	ks3b		rc://*/ta/man/translate/figs-activepassive	οἱ & υἱοὶ τῆς βασιλείας ἐκβληθήσονται	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will throw the sons of the kingdom out”
1091	8:12	aug7		rc://*/ta/man/translate/figs-idiom	οἱ & υἱοὶ τῆς βασιλείας	1	The expression **the sons of the kingdom** refers to people who would normally belong in the **kingdom**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “those who would normally be part of the kingdom” or “those who expect to be in the kingdom”
1092	8:12	g9js		rc://*/ta/man/translate/figs-gendernotations	οἱ & υἱοὶ	1	Although the term **sons** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the children”
1093	8:12	liu4		rc://*/ta/man/translate/figs-metaphor	εἰς τὸ σκότος τὸ ἐξώτερον	1	Here, the phrase **the outer darkness** refers to the place of punishment in contrast to **the kingdom**. If it would be helpful in your language, you state the meaning plainly. If possible, preserve the idea of **darkness**. Alternate translation: “into the darkness of hell” or “into the dark place of punishment”
1094	8:12	jqpn		rc://*/ta/man/translate/figs-abstractnouns	τὸ σκότος τὸ ἐξώτερον	1	If your language does not use an abstract noun for the idea of **darkness**, you could express the same idea in another way. Alternate translation: “the dark place outside”
1095	8:12	gww4		rc://*/ta/man/translate/figs-explicit	ὁ βρυγμὸς τῶν ὀδόντων	1	In Jesus’ culture, people would grind their teeth when they experienced anger, grief, and pain. If it would be helpful in your language, you could refer to an action with comparable meaning or state the meaning of this action plainly. Alternate translation: “beating of breasts” or “grinding of the teeth in anger and pain”
1096	8:13	trdl		rc://*/ta/man/translate/figs-explicit	ὕπαγε	1	Here Jesus implies that the centurion should return to his home. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Return to your house”
1097	8:13	ki92		rc://*/ta/man/translate/figs-activepassive	γενηθήτω σοι	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “let it happen to you” or “let God do it for you”
1098	8:13	op3z		rc://*/ta/man/translate/figs-imperative3p	γενηθήτω	1	If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “it will be done” or “I am doing it”
1099	8:13	sdn6		rc://*/ta/man/translate/figs-activepassive	ἰάθη ὁ παῖς	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “Jesus healed the servant”
1100	8:13	mjps		rc://*/ta/man/translate/figs-idiom	ἐν τῇ ὥρᾳ ἐκείνῃ	1	Here, the phrase **at that hour** indicates that **the servant was healed** when Jesus spoke these words. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “at that moment”
1101	8:14	d542		rc://*/ta/man/translate/figs-go	ἐλθὼν ὁ Ἰησοῦς	1	In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “when Jesus had gone”
1102	8:14	vl5b		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ	1	The pronoun **his** refers to Peter. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Peter’s”
1103	8:14	iw9a		rc://*/ta/man/translate/translate-kinship	τὴν πενθερὰν	1	The word **mother-in-law** refers to the mother of Peter’s wife. In your translation, you could use the term or expression in your own language for this relationship.
1104	8:14	o7tf		rc://*/ta/man/translate/figs-activepassive	βεβλημένην	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “lying down”
1105	8:14	ynh8		rc://*/ta/man/translate/translate-unknown	πυρέσσουσαν	1	A **fever** is a symptom of an illness in which the temperature of the body temporarily increases. People with fevers feel sick and weak. If your reader would not be familiar with fevers, you could use a descriptive phrase. Alternate Translation: “having a high body temperature” or “being ill with an elevated temperature”
1106	8:15	w7nh		rc://*/ta/man/translate/figs-personification	ἀφῆκεν αὐτὴν ὁ πυρετός	1	Here Matthew speaks of the **fever** as if it were a person that **left her**. He means that she was no longer sick with the fever. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “she was no longer sick with a fever” or “her fever was gone”
1107	8:15	tmp7		rc://*/ta/man/translate/figs-explicit	διηκόνει αὐτῷ	1	Here Matthew implies that she took food and offered it to Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “gave him food”
1108	8:16	lxfv		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,”
1109	8:16	i9lq		rc://*/ta/man/translate/writing-pronouns	προσήνεγκαν	1	Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “other people brought”
1110	8:16	pwr4		rc://*/ta/man/translate/figs-activepassive	δαιμονιζομένους πολλούς	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “many whom demons possessed”
1111	8:16	s9qx		rc://*/ta/man/translate/figs-nominaladj	πολλούς	1	Matthew is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many people”
1112	8:16	low2		rc://*/ta/man/translate/figs-explicit	τὰ πνεύματα	1	Here, the word **spirits** refers to the same spiritual beings that Matthew referred to earlier in the verse as **demons**. If it would be helpful in your language, you could use the same term in both places or make it clear in another way that these are same beings. Alternate translation: “the demonic spirits”
1113	8:16	f1cv		rc://*/ta/man/translate/figs-metonymy	λόγῳ	1	Matthew is using the term **word** to mean something spoken using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “by speaking to them”\n
1114	8:16	zos9		rc://*/ta/man/translate/figs-abstractnouns	τοὺς κακῶς ἔχοντας	1	If your language does not use an abstract noun for the idea of **sickness**, you could express the same idea in another way. Alternate translation: “the sick people”
1115	8:17	cn2b		rc://*/ta/man/translate/grammar-connect-logic-result	ὅπως πληρωθῇ	1	Here, the phrase **so that** could introduce: (1) a result from Jesus casting out demons and healing people. Alternate translation: “with the result that would be fulfilled” (2) a purpose for which Jesus cast out demons and healed people. Alternate translation: “in order that might be fulfilled”\n
1116	8:17	r3dc		rc://*/ta/man/translate/figs-activepassive	πληρωθῇ	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this might fulfill”
1117	8:17	tjbo		rc://*/ta/man/translate/figs-activepassive	τὸ ῥηθὲν	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “that which God spoke”
1118	8:17	x9vs		rc://*/ta/man/translate/writing-quotations	λέγοντος	1	In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see [Isaiah 53:4](../isa/53/04.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Isaiah” or “who declared”
1119	8:17	eyu9		rc://*/ta/man/translate/figs-parallelism	αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν	1	These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “He himself took our weaknesses; indeed, he bore our diseases”
1120	8:17	nb36		rc://*/ta/man/translate/figs-explicit	αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν	1	Here Matthew could mean that Jesus: (1) removed **weaknesses** and healed **diseases**. Alternate translation: “He himself removed our weaknesses and healed our diseases” (2) became weak and sick himself to deal with people’s **weaknesses** and **diseases**. Alternate translation: “He himself became weak in our place and became sick in our place”
1121	8:17	bi5j		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἀσθενείας ἡμῶν	1	If your language does not use an abstract noun for the idea of **weaknesses**, you could express the same idea in another way. Alternate translation: “how weak we were”
1122	8:18	y32v		rc://*/ta/man/translate/writing-newevent	δὲ	1	Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Sometime later,”
1123	8:18	ruxx		rc://*/ta/man/translate/grammar-connect-time-sequential	ἰδὼν	1	Here, the phrase **having seen** could introduce: (1) what happened before Jesus **commanded** his disciples. Alternate translation: “after he saw” (2) the reason for which Jesus **commanded** his disciples. Alternate translation: “because he saw”
1124	8:18	qw48		rc://*/ta/man/translate/translate-textvariants	ὄχλον	1	Many ancient manuscripts read **a crowd**. The ULT follows that reading. Other ancient manuscripts read “large crowds.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
1125	8:18	gdsr		rc://*/ta/man/translate/figs-quotations	ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “commanded, ‘Let us depart to the other side’”
1126	8:18	a2pn		rc://*/ta/man/translate/figs-explicit	ἐκέλευσεν ἀπελθεῖν	1	Here Matthew implies that Jesus **commanded** the disciples **to depart** with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “commanded his disciples to depart with him”
1127	8:18	h8ub		rc://*/ta/man/translate/figs-explicit	εἰς τὸ πέραν	1	Here Jesus implies that he wants the disciples to **depart** with him **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to the other side of the lake” or “to the opposite side of the Sea of Galilee”
1128	8:19	hssp		rc://*/ta/man/translate/figs-explicit	καὶ προσελθὼν, εἷς γραμματεὺς	1	Here Matthew implies that Jesus and the disciples have not yet gotten into a boat to cross over to the other side of the Sea of Galilee. He says that they get into the boat in [8:23](../08/23.md). If it would be helpful in your language, you could make this idea more explicit here. Alternate translation: “And before they departed to the other side, a scribe approached and”
1129	8:19	k51q		rc://*/ta/man/translate/figs-idiom	ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ	1	Here, the clause **I will follow you** indicates that the scribe wishes to travel with Jesus and be his disciple. The phrase **wherever you go** indicates that he wishes to be Jesus’ disciple no matter what Jesus does or where he goes. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “I will become your faithful disciple” or “I will travel with you as your student wherever you go”
1130	8:20	tkl1		rc://*/ta/man/translate/translate-tense	λέγει	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said”
1131	8:20	pqp6		rc://*/ta/man/translate/figs-merism	αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις	1	Here, Jesus is referring to all animals by naming an animal that lives on land and an animal that flies in the air. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all animals have places to live”
1132	8:20	ub5o		rc://*/ta/man/translate/translate-unknown	αἱ ἀλώπεκες φωλεοὺς ἔχουσιν	1	The word **foxes** describes land animals that are similar to small dogs. The word **dens** refers to how these animals dig holes in the ground as shelters. If your readers would not be familiar with this animal and its habits, you could describe them in general terms. Alternate translation: “Little animals live in holes in the ground”
1133	8:20	qqvq		rc://*/ta/man/translate/figs-ellipsis	τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις	1	Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the birds of the sky have nests”
1134	8:20	ci6z		rc://*/ta/man/translate/figs-possession	τὰ πετεινὰ τοῦ οὐρανοῦ	1	Here, Jesus is using the possessive form to describe **birds** that fly in the **sky**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the birds in the sky” or “the birds flying in the sky”
1135	8:20	arxe		rc://*/ta/man/translate/figs-explicitinfo	τὰ πετεινὰ τοῦ οὐρανοῦ	1	The expression **of the sky** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the birds”
1136	8:20	qvm5		rc://*/ta/man/translate/figs-123person	ὁ δὲ Υἱὸς τοῦ Ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ	1	Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the Son of Man, do not have a place where I might lay my head”
1137	8:20	mhps		rc://*/ta/man/translate/figs-explicit	ὁ δὲ Υἱὸς τοῦ Ἀνθρώπου	1	Here Jesus for the first time in Matthew uses the title **Son of Man** to refer to himself. He is using the title to refer to himself, a human, and also to implicitly identify himself with the important and powerful figure named “the son of man” in the Old Testament book of Daniel (see [Daniel 7:13–14](../dan/07/13.md)). See the book introduction for more information about this title. Consider how you might best translate this title here and throughout the rest of Matthew. Alternate translation: “but the Human One” or “but the one called Son of Man”
1138	8:20	qjw0		rc://*/ta/man/translate/figs-explicit	οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ	1	Jesus implies that if the scribe were to follow him, he too might not have a home. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “does not have a place where he might lay his head, so if you become his disciple, expect that you will not have such a place either”
1139	8:20	yl4s		rc://*/ta/man/translate/figs-idiom	οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ	1	Here, the phrase **{a place} where he might lay his head** refers to a place to sleep. If it would be helpful in your language, you could use a similar phrase or state the meaning plainly. Alternate translation: “does not have a place where he might sleep” or “does not have a sleeping place”
1140	8:20	grfd		rc://*/ta/man/translate/figs-hyperbole	οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ	1	Jesus actually did find places to sleep wherever he went to teach and heal, but he says that he has no such place at all to emphasize that he has no permanent home. Alternate translation: “does not have a permanent home”
1141	8:21	gvee		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that the next event, or you could leave **Now** untranslated. Alternate translation: “Then,”
1142	8:21	fq8i		rc://*/ta/man/translate/figs-explicit	ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου	1	Here the disciple could be indicating that: (1) his **father** had not yet died, but he needed to help and support his father until he died and was buried. Alternate translation: “permit me first to go away and help my father until he dies and I bury him” (2) his **father** had died very recently, and he needed to mourn and arrange the burial ceremonies. Alternate translation: “permit me first to go away and to bury my father who just died”
1143	8:21	wk46		rc://*/ta/man/translate/figs-explicit	πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου	1	Here the disciple means that he plans to **bury** his father before he travels with Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to go away and to bury my father first before I go with you”
1144	8:22	fwwd		rc://*/ta/man/translate/translate-tense	λέγει	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said”
1145	8:22	h7fb		rc://*/ta/man/translate/figs-explicit	ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς	1	Here, the phrase **the dead** could refer to: (1) people who have already died. In this case, Jesus is stating that **dead** people will take care of other **dead** people. What he means is that living people should not be concerned about those who have died. Alternate translation: “let the dead take care of themselves” or “do not concern yourself with the dead” (2) people who are spiritually **dead**. In this case, Jesus is saying that only people who are spiritually **dead** should care more about burying their **dead** than following him. Alternate translation: “let the spiritually dead bury their own dead”
1146	8:22	l5d2		rc://*/ta/man/translate/figs-nominaladj	τοὺς νεκροὺς & τοὺς ἑαυτῶν νεκρούς	1	Jesus is using the adjective **dead** as a noun to mean dead people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the dead humans … their own dead humans”
1147	8:23	vlqc		rc://*/ta/man/translate/figs-explicit	ἐμβάντι αὐτῷ εἰς πλοῖον, ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ	1	Here Matthew implies that they started sailing across the Sea of Galilee, as Jesus had commanded in [8:18](../08/18.md). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when he had entered into a boat, his disciples followed him into the boat, and they started to sail across the lake”
1148	8:23	wgwf		rc://*/ta/man/translate/figs-explicit	ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ	1	Here, the word **followed** could indicate: (1) simply that the **disciples** went into the boat with Jesus. Alternate translation: “his disciples entered the boat with him” (2) that the **disciples** went into the boat with Jesus since they were acting as his disciples or followers. Alternate translation: “his disciples went with him as his apprentices”
1149	8:24	fshp		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
1150	8:24	m6w8		rc://*/ta/man/translate/figs-activepassive	τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the waves covered the boat”
1151	8:24	korf		rc://*/ta/man/translate/figs-explicit	τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων	1	The implication is that the **storm** was causing high waves that pushed water over the sides of the boat. If it would be helpful to your readers, you make this idea more explicit. Alternate translation: “the boat was filling up with water because of the waves”
1152	8:24	wiyw		rc://*/ta/man/translate/writing-pronouns	αὐτὸς	1	The pronoun **he** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus”
1153	8:25	kq07		rc://*/ta/man/translate/writing-pronouns	ἤγειραν αὐτὸν	1	The pronoun **they** refers to the disciples, and the pronoun **him** refers to Jesus. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the disciples woke Jesus”
1154	8:25	b9do		rc://*/ta/man/translate/writing-quotations	λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation without the preceding comma: “and they said”
1155	8:25	b2wh		rc://*/ta/man/translate/figs-exclusive	ἀπολλύμεθα!	1	Here, the word **we** includes both Jesus and the disciples. Your language may require you to mark this form.
1156	8:26	yln8		rc://*/ta/man/translate/translate-tense	λέγει	1	To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said”
1157	8:26	g8p7		rc://*/ta/man/translate/figs-rquestion	τί δειλοί ἐστε, ὀλιγόπιστοι	1	Jesus is using the question form to rebuke the disciples for being **cowardly** and for having **little faith**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should not be cowardly, you of little faith.” or “Do not be cowardly, you of little faith!”
1158	8:26	f973		rc://*/ta/man/translate/figs-yousingular	ἐστε, ὀλιγόπιστοι	1	Here, the word **you** is plural because Jesus is speaking to all the disciples who in the boat with him.
1159	8:26	r5ve		rc://*/ta/man/translate/figs-abstractnouns	ὀλιγόπιστοι	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “you who believe so little”
1160	8:26	syd4		rc://*/ta/man/translate/figs-abstractnouns	ἐγένετο γαλήνη μεγάλη	1	If your language does not use an abstract noun for the idea of **calm**, you could express the same idea in another way. Alternate translation: “they became very calm”
1161	8:27	mme2		rc://*/ta/man/translate/figs-explicit	οἱ & ἄνθρωποι	1	Here, the phrase **the men** refers to the disciples who are on the boat with Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the disciples”
1162	8:27	w8cs		rc://*/ta/man/translate/writing-quotations	λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said”
1163	8:27	u2qh		rc://*/ta/man/translate/figs-infostructure	ποταπός ἐστιν οὗτος, ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν?	1	If it would be helpful in your language, you could turn this into two sentences, one asking the question, and the other giving the reason for the question. Alternate translation: “What sort of man is he? Even the winds and the sea obey him!”
1164	8:27	k5mk			ποταπός ἐστιν οὗτος, ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν	1	This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do these things. Alternate translation: “What sort of person is this man, for even the winds and the sea obey him”
1165	8:28	jlxm		rc://*/ta/man/translate/figs-explicit	αὐτοῦ	1	Here, the word **he** refers directly to Jesus, but Matthew implies that the disciples were with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he and his disciples”
1166	8:28	vxww		rc://*/ta/man/translate/figs-explicit	εἰς τὸ πέραν	1	Here, the phrase **the other side** refers to the side of the Sea of Galilee opposite to Capernaum, where Jesus and the disciples had started. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to the opposite side of the lake”
1167	8:28	yzi6		rc://*/ta/man/translate/translate-names	τῶν Γαδαρηνῶν	1	The name **Gadarenes** refers to people from the town of Gadara.
1168	8:28	ceiv		rc://*/ta/man/translate/translate-textvariants	τῶν Γαδαρηνῶν	1	Many ancient manuscripts read **Gadarenes**. The ULT follows that reading. Some ancient manuscripts read “Gergesenes,” and other ancient manuscripts read “Gerasenes.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
1169	8:28	o3du		rc://*/ta/man/translate/writing-background	ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λείαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης	1	Here Matthew provides background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “two men met him. Now these men were possessed by demons, and they came out of the tombs. They were very violent, so that no one was strong enough to pass through that road”
1170	8:28	hz5n		rc://*/ta/man/translate/figs-activepassive	δαιμονιζόμενοι	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom demons had possessed”
1171	8:28	zt5z		rc://*/ta/man/translate/figs-explicit	ἐκ τῶν μνημείων ἐξερχόμενοι	1	Here Matthew implies that the **two men** live in the **tombs** and came from that area to meet Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “coming out of where they lived in the tombs”
1172	8:28	dbuo		rc://*/ta/man/translate/figs-explicit	τῆς ὁδοῦ ἐκείνης	1	Here Matthew implies that the **road** goes through or nearby the **tombs**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the nearby road” or “the road near them”
1173	8:29	oifc		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
1174	8:29	qlyf		rc://*/ta/man/translate/writing-quotations	λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said”
1175	8:29	gr2p		rc://*/ta/man/translate/figs-rquestion	τί ἡμῖν καὶ σοί, Υἱὲ τοῦ Θεοῦ?	1	The two men are using the question form to insist on something urgently. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is nothing to us and to you, Son of God!”
1176	8:29	rlf0		rc://*/ta/man/translate/figs-idiom	τί ἡμῖν καὶ σοί	1	Here, the question **What to us and to you** asks whether **you** and **us** have anything in common or have any reason to be together. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “What do you and we have in common” or “What reason do you have to get involved with us”
1177	8:29	jcq6		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὲ τοῦ Θεοῦ	1	**Son of God** is an important title for Jesus that describes his relationship with God the Father.
1178	8:29	u4jr		rc://*/ta/man/translate/figs-rquestion	ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς	1	The men are using the question form to confront Jesus about why he has come to their area. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is not yet the set time for you to come here to torment us.” or “Surely you have not come here to torment us before the set time!”
1179	8:29	uw6c		rc://*/ta/man/translate/figs-explicit	πρὸ καιροῦ	1	Here, the phrase **the set time** refers to the time when God will judge all evil spirits and people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “before the time when God will judge everyone” or “before the time that God has chosen for judgment”
1180	8:30	v91c		rc://*/ta/man/translate/writing-background	δὲ	1	Matthew uses the word **Now** to introduce background information that will help readers understand what happens next. It does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “Meanwhile,” or “At the same time,”
1181	8:30	l65b		rc://*/ta/man/translate/figs-explicit	μακρὰν ἀπ’ αὐτῶν	1	Here, the phrase **at a distance from them** indicates that the **pigs** were far away from Jesus and the two men, but they could still be seen. If it would be helpful in your language, you could use a word or phrase that makes this clear. Alternate translation: “off in the distance” or “far away from them but still visible”
1182	8:31	ya2a		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces the next part of the story. It does not introduce a contrast with the pigs grazing. If it would be helpful in your language, you could use a word or phrase that introduces the next part of a story, or you could leave **But** untranslated. Alternate translation: “So,”
1183	8:31	xms2		rc://*/ta/man/translate/writing-quotations	λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said”
1184	8:31	tf32		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ ἐκβάλλεις ἡμᾶς	1	Although the demons speak as if this were a hypothetical situation, they are relatively sure that Jesus is going to cast them out. If your language does not state something as a condition if it is certain or true, and if your readers might think that what the demons are saying is uncertain, then you could translate their words as an affirmative statement. Alternate translation: “When you cast us out” or “After you cast us out”
1185	8:31	cgf7		rc://*/ta/man/translate/figs-exclusive	ἡμᾶς	1	Here, the word **us** refers only to the demons, not to Jesus or any of his disciples. Your language may require you to mark this form.
1186	8:31	luaa		rc://*/ta/man/translate/figs-imperative	ἀπόστειλον ἡμᾶς	1	This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “we ask that you send us away”
1187	8:31	jm53		rc://*/ta/man/translate/figs-explicit	εἰς τὴν ἀγέλην τῶν χοίρων	1	Here the demons speak of wanting to go **into the herd of the pigs**. They mean that they want to enter and control the **pigs**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “into the herd of the pigs so that we can possess them”
1188	8:32	tczx		rc://*/ta/man/translate/figs-yousingular	ὑπάγετε	1	Here, the command is plural because Jesus is speaking to all the demons.
1189	8:32	iheg		rc://*/ta/man/translate/figs-explicit	ἐξελθόντες	1	Here Matthew implies that they came out of the two men. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having come out of the two men”
1190	8:32	czr8		rc://*/ta/man/translate/figs-explicit	εἰς τοὺς χοίρους	1	Here, much as in [8:31](../08/31.md), the demons go**into the pigs**. This means that they enter and control the **pigs**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “into the pigs to possess them”
1191	8:32	qy43		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
1192	8:32	xdzk		rc://*/ta/man/translate/writing-pronouns	ἀπέθανον	1	The pronoun **they** refers to the pigs. If this is not clear for your readers, you could refer more directly to the pigs. Alternate translation: “the pigs died”
1193	8:33	xken		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces the next event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “After that,”
1194	8:33	uumo		rc://*/ta/man/translate/figs-explicit	οἱ & βόσκοντες	1	Here Matthew refers to the people who were taking care of the pigs. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the ones who were herding the pigs”
1195	8:33	u0zu		rc://*/ta/man/translate/figs-explicit	τὴν πόλιν	1	Here, the **city** is the town of Gadara, which Matthew already referred to indirectly in [8:28](../08/28.md). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the city of Gadara”
1196	8:33	fhin		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	2	Here, the word **and** could introduce: (1) one of the specific things that **they reported**. Alternate translation: “especially” (2) another thing that they reported. Alternate translation: “and also”
1197	8:33	ev2w		rc://*/ta/man/translate/figs-activepassive	τῶν δαιμονιζομένων	1	If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones whom the demons had possessed”
1198	8:34	jzjz		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
1199	8:34	xb5x		rc://*/ta/man/translate/figs-hyperbole	πᾶσα ἡ πόλις	1	Matthew says **whole** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of the city”
1200	8:34	j6sp		rc://*/ta/man/translate/figs-metonymy	πᾶσα ἡ πόλις	1	Here, the phrase **the whole city** represents most of the people who lived in the city. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “most of the people from the city”\n
1201	8:34	nukc		rc://*/ta/man/translate/figs-quotations	παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν	1	It may be more natural in your language to have a direct quotation here. Alternate translation: “they begged, ‘Please depart from our region’”
1202	9:intro	tg41				0	# Matthew 9 General Notes\n\n## Structure and Formatting\n\n3. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n * Healing a paralytic (9:1–8)\n * Calling Matthew and eating with sinners (9:9–13)\n * Jesus brings something new (9:14–17)\n * Healing a woman and resurrecting a girl (9:18–26)\n * Healing two blind men (9:27–31)\n * Casting a demon out of a mute man (9:32–34)\n4. Jesus teaches about mission and the kingdom (9:35-10:42)\n * More laborers for the harvest (9:35–38)\n\n## Special Concepts in this Chapter\n\n### Healings\n\nIn this chapter, Matthew narrates how Jesus heals a paralyzed man, a woman with a disease that caused bleeding, two blind men, and many other people who were sick. In every case where Matthew describes what happened, Jesus speaks words, or he touches the sick person, or he does both. These stories show how powerful Jesus is. He does not need to use medicine or magic to heal people. Instead, he can just command the sickness to go away or simply touch the person.\n\n### Casting out demons\n\nMatthew clearly distinguishes sick people from people who are controlled by demons. Demons are evil spiritual beings who can control people. They usually use these people to hurt themselves or others. In [9:32–34](../09/32.md), Matthew briefly describes how Jesus drove out a demon who caused the man it controlled to be mute, that is, unable to speak. In response, both the crowds and the Pharisees realize that Jesus is powerful.\n\n### Resurrecting the dead\n\nIn [9:18–19](../09/18.md) and [9:23–26](../09/23.md), Matthew narrates how Jesus raised a girl from the dead. While Jesus describes her as only “sleeping,” he uses this word to indicate that the girl will “wake up” from being dead. The story clearly indicates that the girl had died and that Jesus raises her from the dead by touching her.\n\n### “Sinners”\n\nWhen Matthew uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [9:15–17](../09/15.md)\n\nIn these verses, Jesus gives three short parables that emphasize describe how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make a good container for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The harvest metaphor\n\nIn [9:37–38](../09/37.md), Jesus speaks of people who will believe as if they were a harvest of grain, and he speaks of those who preach the gospel as the laborers who work to harvest the grain. Just as when there is a large harvest but only a few laborers, so there are many people who will believe, but only a few people who are preaching the gospel. If possible, preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])
1203	9:1	lje9		rc://*/ta/man/translate/figs-explicit	διεπέρασεν	1	Here Matthew implies that Jesus **crossed over** the Sea of Galilee. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he crossed over the lake”
1204	9:1	s8n5		rc://*/ta/man/translate/figs-explicit	διεπέρασεν	1	Here, the word **he** refers directly to Jesus, but Matthew implies that the disciples were with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he and his disciples crossed over”
1205	9:1	mwx1		rc://*/ta/man/translate/figs-go	ἦλθεν	1	In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went”
1206	9:1	qk74		rc://*/ta/man/translate/figs-explicit	τὴν ἰδίαν πόλιν	1	Here, the phrase **his own city** refers to the city in which Jesus was living, which was Capernaum. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the city where he was living” or “Capernaum, his own city”
1207	9:2	nycb		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ	1	Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly”
1208	9:2	hkfe		rc://*/ta/man/translate/writing-pronouns	προσέφερον & αὐτῶν	1	Here, the pronouns **they** and **their** refer to the people who brought the **paralytic** to Jesus. Matthew does not give us any more information about who they were. If it would be helpful in your language, you could use

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