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Matthew
| 1 |
The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers.
Judah became the father of Perez and Zerah, whose mother was Tamar. Perez became the father of Hezron, Hezron the father of Ram,
Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon,
Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse,
Jesse the father of David the king.
David became the father of Solomon, whose mother had been the wife of Uriah.
Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph.
Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah.
Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah.
Hezekiah became the father of Manasseh, Manasseh the father of Amos, Amos the father of Josiah.
Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.
After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel,
Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor,
Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud,
Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob,
Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah.
Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations.
The Birth of Jesus.
Now this is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the holy Spirit.
Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly.
Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the holy Spirit that this child has been conceived in her.
She will bear a son and you are to name him Jesus, because he will save his people from their sins.”
All this took place to fulfill what the Lord had said through the prophet:
“Behold, the virgin shall be with child and bear a son,
and they shall name him Emmanuel,”
which means “God is with us.”
When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.
He had no relations with her until she bore a son, and he named him Jesus.
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Abrahamachea puta Davidachea puta, Krista Jezuche he vonxa-vollichi xivddi.
Abraham’ Izakacho bapui; Izak Jakobacho bapui; Jakob Judasacho ani tacheam bhavancho bapui;
Judas Faresacho ani Zaracho bapui (tanchi avoi Tamar); Fares Ezronacho bapui; Ezron Araamacho;
Araam' Aminadabacho; Aminadab Naxonacho bapui; Naxon Salmonacho;
Salmon Boazacho bapui (tachi avoi Rahab); Boaz Obedacho bapui (tachi avoi Ruth); Obed Jes’secho bapui;
Jes’se David razacho bapui. David Solomanvacho bapui (tachi avoi Uriasachi potinn);
Solomanv Roboa-macho bapui; Roboam’ Abijacho; Abija Asacho;
Asa Josafatacho bapui; Josafat Joramacho; Joram’ Uzziahcho;
Uzzziah Jotamacho bapui; Jotam’ Ahazacho; Ahaz Hezekiahcho;
Hezekiah Manas’sesacho bapui; Manas’ses Amosacho; Amos Josiacho
Josia Jekoniacho ani tacheam bhavancho bapui; he Babilioniechea pordesachea kallar zolmole.
Babiloniechea pordesa uprant: Jekonia Salatielacho bapui; Salatiel Zerubabelacho;
Zerubabel Abiudacho; Abiud Eliaki-macho bapui; Eliakim’ Azoracho;
Azor Zadokacho; Zadok Akimacho bapui; Akim’ Eliudacho;
Eliud Eleiazaracho; Eleiazar Mat’thanacho bapui; Mat’than Jakobacho;
Jakob bapui Juzecho; ho Mariecho poti; hinnem Krist mhonntat tea Jezuk zolm dilo.
Mhonntôch soglleô pinddka mellun hixôb oso: Abrahama thaun Davida porian chouda pinddka; Davida thaun Babiloniechea pordesa porian chouda; ani Babiloniechea pordesa thaun Krista porian chouda.
Kristacho zolm oso zalo: Tachê avoi Mariek ani Juzek lognachem utor zal’lem ; punn tim ektthãi jieunchê adinch, Povitr Atmeachê podven ti gorbest asa mhonn gomun ailem.
Ticho poti Juze nitivont monis aslo ani tichem nanv ubounk taka khuxi nasli, dekhun tika guptim soddun diunk to ievjitalo.
Oxem korunk tannem tharav ghetlo tedna, ovchituch taka sopnant Sorvesporacho êk dut dixtti poddlo. Devdutan sanglem: “Juze, Davidachea puta, Mariek tuji potinn korun gheunk bhie naka; kiteak tichea kusveant gôrb asa to Povitr Atmeachê podven sombhovla.
Ti eka putak zolm diteli ani tum Taka Jezu mhonn nanv ditoloi , kiteak Aplê porjek ticheam patkantli soddoitolo to Toch.”
Sorvesporan provadea vorvim oxem sanglelem: “Polleiat, ek ankvar cheddum gorbest zatelem , ani tem eka putak zolm ditelem, ani taka Immanuel (mhonngê ‘Amchê sovem Dev’), oxem nanv ghaltelim.” Hem utor pallon ieunchê khatir hem sogllem ghòddlem.
Nhidentlo utthun, Devdutachea hukume pormannem Juzen kelem, ani tika apli potinn korun ghetli;
ani tinnem aplea Putak zolm dii-sôr tannem tichê lagim linga-ekvôtt korunk na . Ani Juzen taka Jezu mhonn nanv dilem.
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Matthew
| 2 |
When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem,
saying, “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.”
When King Herod heard this, he was greatly troubled, and all Jerusalem with him.
Assembling all the chief priests and the scribes of the people, he inquired of them where the Messiah was to be born.
They said to him, “In Bethlehem of Judea, for thus it has been written through the prophet:
‘And you, Bethlehem, land of Judah,
are by no means least among the rulers of Judah;
since from you shall come a ruler,
who is to shepherd my people Israel.’”
Then Herod called the magi secretly and ascertained from them the time of the star’s appearance.
He sent them to Bethlehem and said, “Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage.”
After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was.
They were overjoyed at seeing the star,
and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh.
And having been warned in a dream not to return to Herod, they departed for their country by another way.
The Flight to Egypt.
When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, flee to Egypt, and stay there until I tell you. Herod is going to search for the child to destroy him.”
Joseph rose and took the child and his mother by night and departed for Egypt.
He stayed there until the death of Herod, that what the Lord had said through the prophet might be fulfilled, “Out of Egypt I called my son.”
The Massacre of the Infants.
When Herod realized that he had been deceived by the magi, he became furious. He ordered the massacre of all the boys in Bethlehem and its vicinity two years old and under, in accordance with the time he had ascertained from the magi.
Then was fulfilled what had been said through Jeremiah the prophet:
“A voice was heard in Ramah,
sobbing and loud lamentation;
Rachel weeping for her children,
and she would not be consoled,
since they were no more.”
The Return from Egypt.
When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt
and said, “Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.”
He rose, took the child and his mother, and went to the land of Israel.
But when he heard that Archelaus was ruling over Judea in place of his father Herod, he was afraid to go back there. And because he had been warned in a dream, he departed for the region of Galilee.
He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, “He shall be called a Nazorean.”
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Herod raza razvôtt choloitalo tedna, Judeiachea Bethlehemant Jezu zolmolea uprant ovchituch Udenti thaun kãi vidvan Jeruzaleak aile
ani oxem tãnnim vicharlem: “Zolmola to Judevancho raza khõi asa? Tachem noketr udetanam ami pollelam ani sorpottun taka nomoskar korunk ami aileanv.”
Hem aikun Herod raza ghaborlo ani tachê borabôr akhem Jeruzalem.
Somest mukhel iadnikank ani porjecheam dhormxastreank zomoun, Krist khõi zolmuncho asa tê vixim to tanchê kodde khobor kaddunk laglo.
Tãnnim taka oso zobab dilo: “Judeiachea Bethlehemant, kiteak provadea vorvim oxem boroilelem asa:
‘Ani tum, Judachea prantantlea Bethlehema,
Judacheam mukheleam modem koxêch bhaxen
soglleam-vôn lhan nhoi tum!
Kiteak tujê thaun nipzotolo êk fuddari ani toch Mhojê Israel-porjecho gonvlli zatolo.’
Tedna Herodin team vidvanank guptim kuxin vhele ani noketr kedna dixtti poddlelem tê vixim tannem tanchê kodde barkaien khobor kaddun ghetli,
ani tankam Bethlehemak dhaddun mhonn’lem: “Vochat, ballkachi sarki khobor gheiat, ani to tumkam melltôch, hanvem-i sorpottun taka nomoskar korunk vechê khatir, mhaka kolloiat.”
Razachem aikun te vattek lagle; ani tãnnim udetanam dekhlelem tem noketr ovchit tanchê mukhar vochunk laglem, ani ballôk aslo thuim tharlem.
Noketr polleun te ekdomuch khuxalbhorit zale.
Ani ghorant bhitôr sorun ballkak Tachê avoi Mariechea sangata tãnnim dekhlo, ani saxttangim poddun tãnnim Taka nomoskar kelo. Uprant, aplim bhanddaram ugddun, Taka him dennim somorpilim: bhangar, dhump ani gondhrôs.
Punn Herodi-xim porot vochona zaunk, Devan tankam sopnant xiddkaile, ani dusrê vatten aplea desant te portole.
Te vochona fuddem, ovchituch êk devdut Juzek sopnant dixtti poddlo; tannem mhonn’lem: “Utth, tôr Herod ballkacho jiv kaddunk Tachi sôd korcho asa dekhun ballkak ani Tachê avoik ghe ani Ejiptak pollun voch, ani hanv sangin porian thõi rav.”
Juze utthlo ani, Ballkak ani Tachê avoik gheun, têch rati Ejiptak pollun gelo,
ani Herod moro-sôr thõi ravlo. “Ejiptak thaun Mhojea putak Hanvem apoun haddlo”, oxem Sorvesporan provadea vorvim sanglelem utor pallon ieunchê khatir hem ghòddlem.
Tedna Vidvanamnim apnnak fottoilo mhonn polleun, Herod ekdom’ ragabhorit zalo ani Bethlehemant ani tea akhea jil’leant, aple monis dhaddun vidvanam kodde khobor kaddun ghetlelea kallachea hixoba pormannem, don vorsancheam vô unnê piraiecheam ballkank marun uddoile.
Tedna,
“Mottea roddnneachi ani vilapachi êk bob Ramant aikunk aili,
Aplim bhurgim anink nant dekhun, tanche khatir rodd’to Rakel buzvônn gheunk nakarta”,
oxem Jeremias provadea udexim sanglelem aslem tem pallon ieilem.
Herod mortôch ovchituch devdut Ejiptant Juzek sopnant dixtti poddlo;
tannem oxem mhonn’lem: “Utth, ballkak ani Tachê avoik ghe ani Israel desant porto voch, kiteak ballkacho jiv kaddunk sôdtale te morun gele.”
To utthlo ani ballkak ani Tachê avoik gheun Israel desant porot gelo.
Punn aplea bapai Herodichê svater Arkelav Judeiant razvôtt choloita mhonn aikun, thõi vochunk to bhielo; ani sopnant apnnak oso xiddkailo mhonnun, Galileia prantant gelo.
Thõi Nazaret mhonntat tea nogrant tannem tthikann kelem. “Taka Nazaretkar mhonn nanv poddtelem”, oxem provadea udexim sanglelem utor pallon ailem.
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Matthew
| 3 |
In those days John the Baptist appeared, preaching in the desert of Judea
[and] saying, “Repent, for the kingdom of heaven is at hand!”
It was of him that the prophet Isaiah had spoken when he said:
“A voice of one crying out in the desert,
‘Prepare the way of the Lord,
make straight his paths.’”
John wore clothing made of camel’s hair and had a leather belt around his waist. His food was locusts and wild honey.
At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him
and were being baptized by him in the Jordan River as they acknowledged their sins.
When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the coming wrath?
Produce good fruit as evidence of your repentance.
And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God can raise up children to Abraham from these stones.
Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire.
I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire.
His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.”
The Baptism of Jesus.
Then Jesus came from Galilee to John at the Jordan to be baptized by him.
John tried to prevent him, saying, “I need to be baptized by you, and yet you are coming to me?”
Jesus said to him in reply, “Allow it now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed him.
After Jesus was baptized, he came up from the water and behold, the heavens were opened [for him], and he saw the Spirit of God descending like a dove [and] coming upon him.
And a voice came from the heavens, saying, “This is my beloved Son, with whom I am well pleased.”
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Team disamnim Juanv Batist oso porgottit ani sangit eilo:
‘Devachem Raj ieunchem zalem dekhun jivit-mon bodlat.’
“Oronnneant arddoto ekleacho tallo: ‘Somiacho rosto toiar korat tacheo vatto nitt korat’ ”, oxem Izaias provadea udexim Devan sanglem tem hachech vixim
Ho Juanv unttachê lhonvechem angavlem nhestalo ani penkttak chamddeacho potto bandtalo ani toll ani ran’vott mhonv khaun jietalo.
Tedna Jeruzaleacho ani akhea Judeiacho ani Jordana-bhonvtonnchê sogllê talukecho lôk taka mellunk vetalo
ani aplim patkam ucharun Jordanant tachê koddlo batism ghetalo.
Zaite Farizev ani Saduki batism gheunk ietat tem polleun, tannem tankam mhonn’lem: “Furxeanchi zat tumi! Ieuncho asa to krôdh vattaiat mhonn konnem tumkam xiddkaileat?
Tumchem jivit-mon bodllonnechim purtim follam dakhoiat,
ani hanv tumkam sangtam, heam fatranchim Abrahamak bhurgim upzounk Devak tank asa dekhun “Amcho bapui koso amkam Abraham asa”oxem tumi tumkanch mhonno nakat.
Atam legun zhaddanchea mullak kuradd ghal’li asa. Mhonntôch jem-jem zhadd borem foll dinam, tem-tem Dev katortolo ani ujeant uddoitolo.
Jivit-mon bodlopa khatir hanv tumkam udkan batism ditam khorem, punn mhojê pattlean ieta To mhojê-von bollvont, ani Tacheô vhannô hatant dhorunk mhaka favo na. To zalear Povitr Atmean ani ujean tumkam batism ditolo.
Aplo moddkull Tachea hatant asa ani To Aplem kholl nitoll kortolo, Aplo gonv koddeant bhôrtolo ani pol palovnam toslea ujeant lastolo.”
Tedna Juanvan Apnnak batism diunchê khatir Jezu Galileia thaun Jordanak Juanvaxim ailo.
Punn “Mhaka Tujê koddlo batism gheunchi goroz asa, ani Tum mhojê sorxim ietai?!”, oxem mhonnun, Juanv Taka addaitalo.
Punn Jezun taka oso zobab dilo: “Tem atam asum-di; oxem korun, jem Devachê sogllê taronnik ievzonnê pormannem korchem asa, tem sogllem ami palltelenv.” Tedna Juanv kobul zalo.
Jezu batism gheun udkantlo bhair sorun ienam fuddem, ovchituch sôrg ugòddlo ani Devacho Atmo Apnnacher parvo koso denvun ieta to Tannem dekhlo.
Ani okosmat sorgar thaun êk tallo oso gazlo: “Ho Mhozo Put, sogllê opurbaiecho; Tacher asa Mhojem dhadosponn.”
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Matthew
| 4 |
Then Jesus was led by the Spirit into the desert to be tempted by the devil.
He fasted for forty days and forty nights, and afterwards he was hungry.
The tempter approached and said to him, “If you are the Son of God, command that these stones become loaves of bread.”
He said in reply, “It is written:
‘One does not live by bread alone,
but by every word that comes forth from the mouth of God.’”
Then the devil took him to the holy city, and made him stand on the parapet of the temple,
and said to him, “If you are the Son of God, throw yourself down. For it is written:
‘He will command his angels concerning you’
and ‘with their hands they will support you,
lest you dash your foot against a stone.’”
Jesus answered him, “Again it is written, ‘You shall not put the Lord, your God, to the test.’”
Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence,
and he said to him, “All these I shall give to you, if you will prostrate yourself and worship me.”
At this, Jesus said to him, “Get away, Satan! It is written:
‘The Lord, your God, shall you worship
and him alone shall you serve.’”
Then the devil left him and, behold, angels came and ministered to him.
The Beginning of the Galilean Ministry.
When he heard that John had been arrested, he withdrew to Galilee.
He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali,
that what had been said through Isaiah the prophet might be fulfilled:
“Land of Zebulun and land of Naphtali,
the way to the sea, beyond the Jordan,
Galilee of the Gentiles,
the people who sit in darkness
have seen a great light,
on those dwelling in a land overshadowed by death
light has arisen.”
From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.”
The Call of the First Disciples.
As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen.
He said to them, “Come after me, and I will make you fishers of men.”
At once they left their nets and followed him.
He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them,
and immediately they left their boat and their father and followed him.
Ministering to a Great Multitude.
He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people.
His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics, and he cured them.
And great crowds from Galilee, the Decapolis, Jerusalem, and Judea, and from beyond the Jordan followed him.
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Tedna, Devcharan Jezuk naddche khatir, Povitr Atmean Taka oronneant vhelo.
Challis dis ani challis rati Jezun upas kelo, ani tea uprant Taka bhuk lagli.
Atam lagim sorun, Naddpean oxem mhonn’lem: “Zor Tum Devacho Put, tôr heam fatranche undde zaunk adnea kôr.”
Punn Tannem oso portipall kelo: “Povitr Pustokar boroil’lem asa tem hem:
‘Unddeach vorvim nhoi,
punn Devachea tonddantlem bhair sorta
tea-tea utra vorvim monis jieta.’ ”
Magir Devcharan Taka Povitr Xarant vhelo ani, Devmondirachea kollsar Taka ubo korun,
oxem mhonn’lem: “Zôr tum Devacho Put, tôr hanga thaun sokla uddki mar, kiteak oxem boroil’lem asa:
‘Tujê vixim To Apleam dutank hovalo ditolo
ani tuzo pãi fatracher adllonam zaunk,
te apleam hatamnim tuka uklun dhôrtele.’ ”
Jezun taka oso zobab dilo: “Oxem-i boroil’lem asa:
‘Sorvespora tujea Devachi
tunvem porikxa korum noiê.’ ”
Tea uprant Devcharan Taka eka bhov unch dongrar vhelo ani sonvsarantleô soglleô razvottkeô ani tancho dobazo Taka dakhoilim.
Tannem mhonn’lem: “Sorpottun tum mhaka nomoskar korxi zalear, hanv hem sogllem tuka ditolom.”
Tedna Jezun taka oso portipall kelo: “Pois sor, Soitana, kiteak oxem boroil’lem asa:
‘Sorvespora tujea Devak tum bhôztoloi
ani Tachi ekleachich seva kortoloi.’ ”
Xekim Devchar Tachê sorxilo koddsorlo ani devdut ieun Tachi seva korunk lagle.
Juanvak koidi kelo mhonn aikolea uprant Jezu Galileiak gelo.
“Zabu-lonachea ani Neftalichea ganva!
Doriachê vatter Jordanachê pelê toddi asto
Raxttranche Galileia!
Kallokant ravtelea lokan
êk vhôdd uzvadd dekhlo:
mornnachi savlli poddlelea ganvant ravteleank
êk uzvadd udelo.”,
oxem Izaias provadean sanglelim him utram pallon ieunche khatir, Nazaret soddun, Zabulonachê ani Neftalichê ximer, doria-deger asto Kapernaumant Tannem tthikann kelem.
Tedna thaun Jezu oxem mhonnun updês diunk laglo: “Jivit-mon bôdlat kiteak Sorginchem Raj ieunchem zalem.”
Galileiachea Doriachê deger choltana Tannem dogam bhavam, Simanv mhonnlelea Pedruk ani tachea bhava, Andrek doriant pager martale te dekhle; te kharvi asle.
Tannem tankam mhonn’lem: “Mhojê pattlean ieiat ani tumkam Hanv mon’xank dhôrtat tosle kharvi kortolom.”
Ani rokddech, zallam sanddun, te Tachê pattlean gele.
Ani thõi thaun fuddem vochun, anink dusream her dog bhavam Jakoba, Zebedevachea putak ani tachea bhava, Juanvak hoddear, Zebedeva aplea bapaichea sangata apleô rampnni xinvtale te Tannem dekhle, ani tankam apoile.
Rokddech, hoddem ani aplea bapaik sanddun, te Tachê pattlean gele.
Jezu akhea Galileiant bhonvun-firun tancheam devsthanamnim xikovnn ditalo, Rajeachem Xubhvhortoman porgôtt’talo, ani loka modem sogllea jin’sacho pidda-rôg boro kortalo.
Tedna Tachem nanv akhê Siriek gazlem, ani somest vaittakarank, sobar jin’sanchê pidden ani koxttam-dogdamnim vollvollteleank, devchar bosleleank, morluk marteleank ani aren poddleleank Tachê sorxem haddtalim ani Tannem tankam borim kelim.
Galileia thaun, Dha Nogranchea Pranta thaun, Jeruzalea thaun, Judeia thaun ani Jordana-poltoddchea Pranta thaun ieun, lokacheô vhodd urponji Tachê pattlean vetaleô.
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Matthew
| 5 |
When he saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him.
He began to teach them, saying:
“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when they insult you and persecute you and utter every kind of evil against you [falsely] because of me.
Rejoice and be glad, for your reward will be great in heaven. Thus they persecuted the prophets who were before you.
The Similes of Salt and Light.
“You are the salt of the earth. But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.
You are the light of the world. A city set on a mountain cannot be hidden.
Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house.
Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.
Teaching About the Law.
“Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.
Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.
Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven.
I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven.
Teaching About Anger.
“You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’
But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna.
Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you,
leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.
Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison.
Amen, I say to you, you will not be released until you have paid the last penny.
Teaching About Adultery.
“You have heard that it was said, ‘You shall not commit adultery.’
But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart.
If your right eye causes you to sin, tear it out and throw it away. It is better for you to lose one of your members than to have your whole body thrown into Gehenna.
And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than to have your whole body go into Gehenna.
Teaching About Divorce.
“It was also said, ‘Whoever divorces his wife must give her a bill of divorce.’
But I say to you, whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery, and whoever marries a divorced woman commits adultery.
Teaching About Oaths.
“Again you have heard that it was said to your ancestors, ‘Do not take a false oath, but make good to the Lord all that you vow.’
But I say to you, do not swear at all; not by heaven, for it is God’s throne;
nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King.
Do not swear by your head, for you cannot make a single hair white or black.
Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No.’ Anything more is from the evil one.
Teaching About Retaliation.
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’
But I say to you, offer no resistance to one who is evil. When someone strikes you on [your] right cheek, turn the other one to him as well.
If anyone wants to go to law with you over your tunic, hand him your cloak as well.
Should anyone press you into service for one mile, go with him for two miles.
Give to the one who asks of you, and do not turn your back on one who wants to borrow.
Love of Enemies.
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’
But I say to you, love your enemies, and pray for those who persecute you,
that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust.
For if you love those who love you, what recompense will you have? Do not the tax collectors do the same?
And if you greet your brothers only, what is unusual about that? Do not the pagans do the same?
So be perfect, just as your heavenly Father is perfect.
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Lokacheô urponji polleun Jezu dongrar choddlo. Thõi To boslo ani Tache xis Tachê sorxem aile.
Tedna Aplem tondd ugddun, oxem To tankam xikounk laglo:
Otmean apunn gorib mhonn zannant tim subhagi, Sorginchem Raj tanchem.
Rudon kortat tim subhagi: Dev tankam buzvônn ditolo.
Bholim tim subhagi: prithum’ daiz tanchem.
Promannikponnak tanetat ani bhuketat tim subhagi: Dev tankam dhadoxi kortolo.
Doiall tim subhagi: Dev tanchi doia kortolo.
Kallzan nitoll tim subhagi: tim Devak polletelim.
Xanti kortat tim subhagi: Dev tankam Aplim bhurgim mhonntolo.
Promanikponna khatir dhumallo sõstat tim subhagi: Sorginchem Raj tanchem.
Mhojê khatir tumkam opman’tit, tumkam dhumallo ditit ani sogllea jin’sachem vaitt tumcher add uloitit tedna tumi subhagi.
Khuxal ani sontosbhorit zaiat, kiteak sorgar bhov vhoddli mozuri tumchi. Tumchê adim provadeank tosoch tãnnim dhumallo dila.
Tumi prithumechem mitt. Punn mittachi kharsann bigòddlea zalear, tem kiteak upartelem? Tem fokot bhair uddounchem ani pãiam tolla mostunchem, anink kiteakuch upkarona.
Tumi sonvsaracho uzvadd. Dongrachea mathear bandlelem xar lipon urona.
Pailê pondak dhampun dovrunk konnuch ponntti laina; ghorant asto soglleank ticho uzvadd poddunk, ti eka peddar dovortat.
Têch porim tumcheô boreô kornneô polleun sorgar asto tumchea Bapak mon’xamnim vakhannchê khatir, tumcho uzvadd tanchê mukhar porzollum-di.
Somurt vô Provadi, hankam kaddun uddounk Hanv ailam mhonn tumi somzonakat; tankam kaddun uddounk nhoi, punn sopurnnaiek pavounk Hanv ailam.
Khorench tumkam sangtam: sôrg ani sonvsar soro porian ghoddonk zai titlem-i ghòddlea xivai, Somurtintlem ek soglleam-vôn lhan okxor vô okxorank lail’li êk supurli thikli legun na zaunchi na.
Mhonntôch, zôr konn heam supurleam adneam bhitorli êk porian môddtit ani toxem korunk herank xikoitit, tankam Dev Sorginchea Rajeant soglleam-vôn lhan mhonn lêkhtolo; punn teô samballtit ani herank xikoitit, tankam Dev Sorginchea Rajeant vhodd mhonn man’tolo.
Dekhun Hanv tumkam sangtam: Devak man’ta tem korunk xastream ani Farizevam poros tumi odik raji nant zalear, Sorginchea Rajeant tumi bhitôr sorchinch nant.
‘Jivexim marum noiê’, purvozank oxem sanglelem mhonn tumi aikolam; ani jivexim martit tancher neaisobhechê khastichem formonn poddtelem.
Tôr Hanv tumkam sangtam: konn-ui aplea peleacher rag dhôrta zalear, tacher khastichem formonn poddtelem; konn-ui aplea peleak okman kortit zalear, tacher Mha-Dhormsobheche khastichem formonn poddtelem; ani konn-ui taka noxtto mhonntit zalear, ujeachea iemkonddachi khast taka favo zateli.
Mhonntôch, tujem dan vedi-xim gheun ietai zalear, ani tujea pelea add kitem-i asa mhonn tuka thõi ugddas zait zalear,
thõisoruch vedi mukhar tujem dan toxench sôdd ani poilim vochun tujea pelea lagim somadhan kôr; magir portun ie ani tujem dan bhettoi.
Tujea vadea lagim upraslolo tonn’to tachê borabôr vatter astananch borê bhaxen sompoi; na zalear to tuka nitidarachea hatant diit bi, ani nitidar tuka choukidarachea tabeant ghalun bondkhonnint uddoit.
Hanv tuka khorench sangtam: tuzo nimanno pav-as’sarion tunvem farik kori-sôr thõisorli tuka suttka mellchich na.
‘Pordvar korum noiê’, oxem sanglelem asa mhonn tumi aikolam.
Tôr Hanv tumkam sangtam: zôr konn-ui êkê ostriecher kamcharim dolle ghalit, tannem aplea kallzant tichê kodde pordvar keloch mhonn opradi.
Patok adarunk tuzo uzvo dollo tuka oddun vhorta zalear to umttun kadd ani bhair uddoi, kiteak tuji akhi kudd emkonddant uddoun gheunchê poros, tujea ekach sandeacho nas zal’lo tuka odik borem.
Ani tuzo uzvo hat patok korunk tuka oddun vhorta zalear, to katôr ani bhair uddoi, kiteak tuji akhi kudd emkonddant gel’lê bodlek, tuzo êkuch sando bigòddlo zalear tuka odik borem.
Oxem-i sanglelem asa: ‘Konn-ui aplê potinnik soddun ditolo zalear, poilem tannem tika ghottsfottichem potr boroun diunchem.’
Punn Hanv tumkam sangtam: Somurticher add logn-sombondant jieteleanchi mat gozal kuxin dovrun, zo aplê potinnik soddun dita, to tika pordvarinn zai-xi korta; ani konn ghottsfottichem potr diun sôddlolê bailê kodde logn zait zalear, to pordvar adarta.
Anink-ui purvileank sanglelem tumi aikolam: ‘Soput môddum noiê, punn Sorvesporak tunvem dil’leam soputank pallo di.’
Tôr Hanv tumkam sangtam: soput diunchoch nhoi: zaum sorgachean, kiteak Devachem xinvason tem;
zaum prithumechean, kiteak Tacheam pãianchi monnoi ti; nhoi mhonn Jeruzaleachean, kiteak Vortea Razachem xar tem.
Tujea matheachean-ui soput dium noiê, kiteak tacho êk-ui kens dhovo vô kallo tujean korunk zaina.
Tumchem ulovop itlench zaum-di: hôi zalear hôi, nhoi zalear nhoi; hachê-von ogllem tem vaittovea koddlem ieta.
‘Dolleak dollo, dantak dant’ : oxem mhonnlelem tumi aikolam.
Punn Hanv tumkam sangtam: vaitt mon’xak tum addainaka; konnei tuka uzvea polear marit zalear, dusro-i polo taka dakhoi.
Konn tujem angavlem vhorunk neaisobhent vivad korit zalear, taka tuzo jubo-i vhorum-di.
Ani konn-ui tuka êk kôs cholunk boll korit zalear, don kos tachê sangatim chol.
Tujê kodde magit taka di; ani tujê lagim uxnnem magun gheunk sôdta taka patt vollinaka.
Tujea peleacho môg kortoloi ani tujea dusmanacho dvês dhôrtoloi oxem sanglelem tumi aikolam.
Punn Hanv tumkam sangtam: Sorgincho tumcho Bap Aplo suria vaitt toxench boream mon’xancher ude-so korta, ani Aplo paus promannik toxench khotteam mon’xancher ghalta dekhun tumi Tachim bhurgim zauncheak, tumcheam dusmanancho môg korat ani tumkam piddapidd diteleam pasot magat;
Tumcho môg korteleancho tumi môg korxeat zalear, kosli tumkam mozuri mellot? Dônddvosuldar-ui toxench korinant?
Ani tumcheam bhavbhoinninkuch tumi solam’ korxeat zalear, vhodd-xem kitem kelem tumi? Onbhavarti legun oxench kortat ki na?
Mhonntôch, zoso tumcho sorgincho Bap sopurnn, toxinch tumi-i sopurnn zaiat.
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Matthew
| 6 |
“[But] take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.
When you give alms, do not blow a trumpet before you, as the hypocrites do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.
But when you give alms, do not let your left hand know what your right is doing,
so that your almsgiving may be secret. And your Father who sees in secret will repay you.
Teaching About Prayer.
“When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward.
But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you.
In praying, do not babble like the pagans, who think that they will be heard because of their many words.
Do not be like them. Your Father knows what you need before you ask him.
The Lord’s Prayer.
“This is how you are to pray:
Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as in heaven.
Give us today our daily bread;
and forgive us our debts,
as we forgive our debtors;
and do not subject us to the final test,
but deliver us from the evil one.
If you forgive others their transgressions, your heavenly Father will forgive you.
But if you do not forgive others, neither will your Father forgive your transgressions.
Teaching About Fasting.
“When you fast, do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward.
But when you fast, anoint your head and wash your face,
so that you may not appear to others to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.
Treasure in Heaven.
“Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal.
But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal.
For where your treasure is, there also will your heart be.
The Light of the Body.
“The lamp of the body is the eye. If your eye is sound, your whole body will be filled with light;
but if your eye is bad, your whole body will be in darkness. And if the light in you is darkness, how great will the darkness be.
God and Money.
“No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.
Dependence on God.
“Therefore I tell you, do not worry about your life, what you will eat [or drink], or about your body, what you will wear. Is not life more than food and the body more than clothing?
Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they?
Can any of you by worrying add a single moment to your life-span?
Why are you anxious about clothes? Learn from the way the wild flowers grow. They do not work or spin.
But I tell you that not even Solomon in all his splendor was clothed like one of them.
If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?
So do not worry and say, ‘What are we to eat?’ or ‘What are we to drink?’ or ‘What are we to wear?’
All these things the pagans seek. Your heavenly Father knows that you need them all.
But seek first the kingdom [of God] and his righteousness, and all these things will be given you besides.
Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.
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Mon’xank dakhounchea monan Devachê bhokticheô kornneô mon’xam hujir korina zaunk chotrai dhôrat; na zalear, sorgar asto tumchea Bapa-xim koslich mozuri tumkam mellchi na.
Dekhun tum bhik ghaltai tedna, tujê mukhar tuturi vazoinaka. Ddhongi devsthanamnim ani rosteancher, apnnank monxam mukhar man mellchê khatir, toxem kortat. Hanv tumkam khorench sangtam: tãnnim apli mozuri ghetli.
Punn tum dan ditai tedna, tuzo uzvo hat kitem korta tem tujea davea hatak kollchem nhoi;
tujem dan gupit zaunk zai, ani Zo guptim kel’lem polleta, To tumcho Bap tuka mozuri ditolo.
Ani tumi magnnem kortat tedna, ddhongeam porim zaum nakat. Lokan apnnank polleunchê khatir, devsthanamnim ani rosteancheam nakeanr ube ravun aplim magnnim korchi tankam motti khuxi. Hanv tumkam khorench sangtam: tãnnim apli mozuri ghetli.
Punn tum magnnem kortai tedna, tujea khasgi kuddant bhitôr voch, ani dar dhamplea uprant, thõi guptim asto tumchea Bapak magnnem kôr; ani Zo guptim kel’lem tem polleta, To tumcho Bap tuka inam ditolo.
Ani apleam utranchea boddboddak lagun apnnak aikotele mhonn videxi somzotat dekhun Tumi prarthon kortat tedna, videxeam porim portun-portun teach-teach utramnim magnnem korinakat.
Hea pasot Bapakodde tumi magche adinch tumkam team vostunchi goroz asa mhunn Bap zanna dekhun tumi tanche porim zaum nakat.
Dekhun tumi oxem prarthon korchem: ‘Amchea Bapa sorginchea, Tujem nanv povitr zaum,
Tujem Raj ieum, Tuji khuxi sorgar zata toxi sonvsarant zaum.
Amcho dispotto giras az amkam di,
Ani ami amcher chukleleank bhôgxitanv toxem amchim patkam bhogôs,
ani amkam tallnnent poddunk dium naka, punn Vaittakarachea hatantlim amkam nivar.’
Khorench, tumi dusreancheô chuki bhôgxixeat zalear, tumcho sorgincho Bap tumkam-i bhôgxitolo.
Punn tumi dusreank bhôgxina zaxeat zalear, tumcho Bap tumcheô-i chuki bhôgxicho na.
Tumi upas kortat tedna, ddhongeam bhaxen khontichem rup tumi gheum noiê; apunn upas kortat mhonn lokak dakhounk tim aplea tonddar kallôk ghaltat. Hanv tumkam khoreponnim sangtam: tãnnim apli mozuri ghetli.
Punn tum upas kortai tedna, tuzo upas lokak nhoi bogor gupit asto tumchea Bapak dixtti poddchê khatir, tujea matheak tel lai ani tujem tondd dhu; ani Zo guptim kel’lem polleta, To tuzo Bap tuka mozuri ditolo.
Sonvsarant tumkam ttheve ektthãi korinakat; thõi sannôs ani kidd te khaun ibadd kortat ani chor fôddtat ani chorun vhortat;
punn tumkam ttheve sorgar zomoun dovrat; thõi tancho ibadd korunk sannôs vô kidd na, ani te foddun vhorunk chor-ui nant.
Kiteak tuzo tthevo asa thõich tujem kalliz-ui astelem.
Kuddicho divo dollo. Mhonntôch tuzo dollo nivôll asot zalear, soglli tuji kudd uzvaddik zateli.
Punn tuzo dollo nivôll nasot tôr, soglli tuji kudd kallokant buddteli. Hea pasot, tujê bhitôr asa to uzvadduch kallôk zait zalear, to kallôk kedo vhoddlo zauncho na!
Konnacheanuch borabôr dogam dhoniancho gulam zaum nozo; kiteak to ekleak zolltolo ani dusreacho môg kortolo, vô ekleak chikttun ravtolo ani dusreachi beporva kortolo. Tumchean Devache ani borabôr Girestkaieche gulam zaum nozo.
Dekhunuch Hanv tumkam sangtam: tumchea jiva khatir kitem khaunchem-pieunchem, vô tumchê kuddi khatir kitem nheschem-pangurchem, tê vixim huskeum nakat. Jevnna poros jiv ani nhesnna poros kudd vorti nhoi?
Varea veleam suknneancher nodor marat; tim vompinant, lunvi-i nant ani kodde-i bhorinant; tori tumcho sorgincho Bap tankam pôsta. Tumi tanchê-von odik molachim nhoi tôr?
Ani huske kaddun, aplem auk hat-bhôr vaddounk tumchê bhitorlea konnachean zata zait?
Ani nhesnnam vixim tumkam dhasti kiteak? Xetantlim fulam koxim vaddtat tem chintun polleiat; tim koxtt korinant, tim sut-ui kaddinant.
Tôr Hanv tumkam sangtam: Solomanv legun sogllea aplea dobajeant tantlea eka sarko nheslo na.
Tôr az asa ani faleam kaddun ujeant uddoitat tem xetantlem tonn hea jin’san Dev nhesoita zalear, tea-vôn kitlo odik tumkam To nettouncho na, holkea bhavartacheam mon’xamnô?
Mhonntôch ‘ami kitem khatelenv? kitem pietelenv? kitem nhestelenv?’, oxem mhonnun huske kaddinakat.
Oslea soglleachi vaspus kortat onbhavarti. Tumkam heam soglleam vostunchi goroz mhonn tumcho sorgincho Bap tôr zannoch.
Devachem Raj ani tumkam To Apnnak manovlelim korta to bhes tumi poilim sodat ani heo soglleo vostu To tumkam ditolo.
Mhonntôch faleachea disa vixim husko kaddinakat, faleacho dis aploch husko kaddtolo. Tea-tea disak tras asat tech puro taka.
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Matthew
| 7 |
“Stop judging, that you may not be judged.
For as you judge, so will you be judged, and the measure with which you measure will be measured out to you.
Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own eye?
How can you say to your brother, ‘Let me remove that splinter from your eye,’ while the wooden beam is in your eye?
You hypocrite, remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother’s eye.
Pearls Before Swine.
“Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.
The Answer to Prayers.
“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.
For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.
Which one of you would hand his son a stone when he asks for a loaf of bread,
or a snake when he asks for a fish?
If you then, who are wicked, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him.
The Golden Rule.
“Do to others whatever you would have them do to you. This is the law and the prophets.
The Narrow Gate.
“Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many.
How narrow the gate and constricted the road that leads to life. And those who find it are few.
False Prophets.
“Beware of false prophets, who come to you in sheep’s clothing, but underneath are ravenous wolves.
By their fruits you will know them. Do people pick grapes from thornbushes, or figs from thistles?
Just so, every good tree bears good fruit, and a rotten tree bears bad fruit.
A good tree cannot bear bad fruit, nor can a rotten tree bear good fruit.
Every tree that does not bear good fruit will be cut down and thrown into the fire.
So by their fruits you will know them.
The True Disciple.
“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.
Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?’
Then I will declare to them solemnly, ‘I never knew you. Depart from me, you evildoers.’
The Two Foundations.
“Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock.
The rain fell, the floods came, and the winds blew and buffeted the house. But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand.
The rain fell, the floods came, and the winds blew and buffeted the house. And it collapsed and was completely ruined.”
When Jesus finished these words, the crowds were astonished at his teaching,
for he taught them as one having authority, and not as their scribes.
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Dev tumchi nit korina zauncheak, tumi dusreanchi nit kori nakat.
kiteak tumi nit korxeat têch toren To tumchi nit kortolo; ani tumi zôkxeat teach mapan To tumkam porot zôktolo.
Tujea peleachea dolleant asa tem kisor tum kiteak polletai, ani tujea dolleant asa ti patti tuka dixtti poddona?
Tujea dolleant êk patti astana, tujea peleak, tujea dolleantlem kisor mhaka kaddum-di’, oxem tujean koxem mhonnunk zata?
Arê ddhongea, tujea dolleantli patti poili kadd, ani magir tujea peleachea dolleantlem kisor kaddunk tuka nivoll dixtti poddtelem.
Povitr tem kaddun sunneank ghalinakat; ani tumchim motiam dukranchea fuddeant uddoinakat, kiteak tim ghoddiek pãiam tolla maddoitit ani porot tumchea angar ieun tumche kuddkean’-kuddke kortit.
Magat ani tumkam melltelem; sôdat ani tumkam gavtelem; darar marat ani tem tumkam ugòddtelem
kiteak magtat tankam mellta, sôdtat tankam gavta; ani darar martat tankam tem ugòddtolem.
Aplea putan unddo magit zalear taka fatôr kaddun dita toslo konn monis tumchê modem asa zait?
Ani maslli magit zalear, to taka sorôp kaddun ditolo?
Tumi vaittovim zaun-ui, tumcheam bhurgeank boreô vostu diunk tumi zannont zalear, kitlo odik tumcho sorgincho Bap Apnna lagim magtat tankam boreô vostu diuncho na?
Mhonntôch, dusreamnim tumchê thãi korchem mhonn tumkam zai, toxench tumi-i dusream thãi korat: Somurt ani Provadi xikoitat tem hench.
Oxir darvontteantlean bhitôr sorat, kiteak ghorttannak pavoita to darvontto rund ani to marôg viskôll, ani tantlean veta to lôk puskôll.
Punn jivitak pavoita to darvontto kitlo mhonn oxir ani to marôg kitlo mhonn kotthin! Ani bhov thoddeank to mellta.
Fottkiream provadeam vixim chotraien ravat; menddreanchem rupnnem gheun tumchê-xim ietat, punn bhitorlean krur landdge te.
Tanchim follam polleun tumi tankam ollkhun kaddtelet. Kanttiancheô konnem dakô kaddleat zait? Ani sorantteanchim konnem anjiram kaddlim-xim asat?
Têch bhaxen, borem zhadd borim follam dita ani vaitt zhadd vaitt follam dita.
Borea zhaddachean vaitt follam dium nozo, nhoi mhonn vaitt zhaddachean borim follam dium nozo.
Borem foll dinam toslem zhadd katortat ani ujeant uddoitat.
Dekhun tanchim follam polleun tumi tankam ollkhun kaddtelet.
Mhaka ‘Somia, Somia!’ mhonn’tat tim sogllinch Sorgarajeant bhitôr sorchim nant punn fokot sorgar asto Mhojea Bapachi khuxi kortat tinch Sorgarajeant bhitôr sortelim.
To Dis ietôch sobar zanna Mhaka mhonntelim: ‘Somia, Somia, Tuzo sondêx ami porgôttlo, nhoi? Ani Tujea Nanvan ami devchar kaddle, nhoi? Ani Tujea Nanvan sobar vismitam ami kelim, nhoi?
Ani tednam Hanv tanchea tonddar martolom: ‘Khotteponn korteleamnô, Mhojê sorxilim koddsorat, kiteak Hanvem tumkam kednanch ollkhunk nant.’
Dekhun, him Mhojim utram aikotat ani tanchê pormannem choltat tim aplem ghor khoddpar bandlelea eka xannea mon’xa porim hanv taka dortam.
Paus poddlo, udkache lott aile, vadoll suttlem ani tea ghorar marlem, tori tem mòddlem na, kiteak tem khoddpar bandlelem.
Punn him Mhojim utram aikun, tanchê pormannem cholonant tim aplem ghor renver bandlelea eka pisatt mon’xa sarkim.
Paus poddlo, udkache lott aile, vadoll suttlem ani tea ghorar marlem, ani tem mòddlem, ani tachem sarkem ghorttann zalem!
Jezun Aplem ulovop sompoilem ani Tachi xikovnn aikun lôk zobôr ojap zatalo,
kiteak tancheam xastream bhaxen nhoi, punn odhikaran To tankam xikovnn ditalo.
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Matthew
| 8 |
When Jesus came down from the mountain, great crowds followed him.
And then a leper approached, did him homage, and said, “Lord, if you wish, you can make me clean.”
He stretched out his hand, touched him, and said, “I will do it. Be made clean.” His leprosy was cleansed immediately.
Then Jesus said to him, “See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them.”
The Healing of a Centurion’s Servant.
When he entered Capernaum, a centurion approached him and appealed to him,
saying, “Lord, my servant is lying at home paralyzed, suffering dreadfully.”
He said to him, “I will come and cure him.”
The centurion said in reply, “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.
For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come here,’ and he comes; and to my slave, ‘Do this,’ and he does it.”
When Jesus heard this, he was amazed and said to those following him, “Amen, I say to you, in no one in Israel have I found such faith.
I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,
but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth.”
And Jesus said to the centurion, “You may go; as you have believed, let it be done for you.” And at that very hour [his] servant was healed.
The Cure of Peter’s Mother-in-Law.
Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever.
He touched her hand, the fever left her, and she rose and waited on him.
Other Healings.
When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word and cured all the sick,
to fulfill what had been said by Isaiah the prophet:
“He took away our infirmities
and bore our diseases.”
The Would-be Followers of Jesus.
When Jesus saw a crowd around him, he gave orders to cross to the other side.
A scribe approached and said to him, “Teacher, I will follow you wherever you go.”
Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.”
Another of [his] disciples said to him, “Lord, let me go first and bury my father.”
But Jesus answered him, “Follow me, and let the dead bury their dead.”
The Calming of the Storm at Sea.
He got into a boat and his disciples followed him.
Suddenly a violent storm came up on the sea, so that the boat was being swamped by waves; but he was asleep.
They came and woke him, saying, “Lord, save us! We are perishing!”
He said to them, “Why are you terrified, O you of little faith?” Then he got up, rebuked the winds and the sea, and there was great calm.
The men were amazed and said, “What sort of man is this, whom even the winds and the sea obey?”
The Healing of the Gadarene Demoniacs.
When he came to the other side, to the territory of the Gadarenes, two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road.
They cried out, “What have you to do with us, Son of God? Have you come here to torment us before the appointed time?”
Some distance away a herd of many swine was feeding.
The demons pleaded with him, “If you drive us out, send us into the herd of swine.”
And he said to them, “Go then!” They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned.
The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs.
Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.
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Dongra velo denvlea uprant, lokacheô urponji Tachê pattlean geleô.
Ovchituch eka koddkaran lagim sorun Taka nomoskar kelo, ani mhonn’lem: “Saiba, Tuka zai zalear, Tujean mhaka nitôll korunk zata.”
Jezun Aplo hat vistarun taka lailo ani mhonn’lem: “Hôi, Mhaka zai: nitôll za.” Ani teach vellar to koddantlo nitôll zalo.
Tedna Jezun taka sanglem: “Polle, hem konnakuch sangi naka, punn voch ani tujem ang iadnikak dakhoi ani tankam ek govai koxi Moizesan formailelem dan bhettoi.
Jezu Kapernaumant bhitôr sorlea uprant êk xotpoti upkar magunk Tachê sorxem ailo;
Tannem mhonn’lem:” Saiba, mhozo chakôr ghorant aren poddlolo asa ani ekdomuch vollvollta.”
Jezun taka mhonn’lem: “Hanv ietam ani taka boro kortam.”
Portipallun xotpotin mhonn’lem: “Saiba, tunvem mhojea ghora ieunk mhaka favonam; ek utor mat uloi ani mhozo chakôr boro zatolo.
Tôr hanv-ui dusreachea hata khal asam ani mhojê-i khal xipai asat; ani tantlea ekleak hanv sangtam: ‘Voch!’, ani to veta; dusreak: ‘Ie!’, ani to ieta; mhojea chakrak: ‘Omkem kôr!’, ani to korta.”
Hem aikun Jezu ekdom’ ojap zalo ani Apnna pattlean ieteleank Tannem mhonn’lem: “Hanv tumkam khorench sangtam, iedo vhoddlo bhavart mhaka Israelant pasun mellunk na.
Hanv tumkam anink ek sangtam: Udenti ani Ostomtê thaun zaitim zonnam ietelim ani Abrahama’, Izaka ani Jakoba sangata Sorginchea Rajeant jevnnak bostelim,
punn razacheam putam-dhuvank Dev bhailea kallokant uddoitolo; thõi tim rudon korun ani dant korkoraun astelim.”
Ani Jezun xotpotik mhonn’lem: “Tum voch, apleak zatelem mhonn tunvem bhavart dhôrloi toxem tuka zaum-di.” Ani teach vellar chakôr boro zalo.
Ani Pedruger vochun, tachê sasuk zoran antrunnar poddloli Jezun dekhli;
Tannem tichea hatak dhorina fuddem ticho zôr poddlo ani utthun ti Tacho poramôs korunk lagli.
Sanz zatôch devchar bosleleam zaiteam zannank Tachê sorxem haddlim; Izaias provadean oxem sanglelem, Tannem amche velo pidda-rôg ubarlo ani amcheô boll’llikô apnnacher ghetleô”, tem pallon ieuncheak Tannem eka utran devchar kaddle ani soglleam vaittakarank borim kelim.
Apnna bhonvtonnim lokachi khêtt polleun, Jezun doriachê pelê toddi vochunk lailem.
Eka dhormxastrean lagim sorun Taka mhonn’lem: “Guruji, tum vexi thõi hanv Tujê pattlean ietolom.”
Ani Jezun taka sanglem: “Koleank dholi asat ani varea veleam suknneank nhidunk zage asat, punn Mon’xachea Putak Apli tokli tenkounk khõisoruch svat na.”
Tacheam xisantlea anink eklean Taka mhonn’lem: “Poilim mhaka vochun mhojea bapaik matiek lavum-di.”
Jezun taka sanglem: “Tum Mhojê pattlean ie, ani meleant tannnim apleam mel’leank matiek lavum-di.”
Tedna Jezu eka hoddear choddlo; Tache xis-ui Tachê pattlean gele.
Ani ovchituch doriant itlem khor ek tufan upraslem, ki lharam hoddea voir pavtalim. Punn To nhidlolo aslo.
Lagim sorun Tacheam xisamnim Taka zago kelo ani mhonn’lem: “Amkam vattai, Saiba, ami mortanv!”
Ani Tannem mhonn’lem: “Tumi itle bhezudd kiteak? Itlo holko tumcho bhavart?” Magir utthun Tannem vareak ani doriak bexttaile ani ekdom’ thonddai zali.
Te ojap zale ani mhonnunk lagle: “Ho varo ani ho doria pasun aikotat tem, kosle torecho monis ho!’
Gadara prantant, doriachê pelê toddi To ailea uprant, somadhintle bhair sorto, devchar boslele, dog monis Taka mell’le; itle marekar te asle, ki konnacheanunch tê vatten vochunk zainaslem.
Ani ovchituch te bob marunk lagle: “Jezu, Devachea Puta, Tuka amchê kodde koslem kam’ asa? Vêll pavchê adinch amkam vollvollaunk ailai kitem?”
Te aslele thõi thaun matxe pelean dukrancho êk vhoddlo hindd chortalo,
Mhonn’toch devchar Jezu lagim oxem prarthun magunk lagle: “Hangasorle amkam bhair ghaltai zalear, hinddantleam dukram bhitor vochun rigunk amkam rojea di.”
Ani Tannem tankam mhonn’lem: “Vochat!” Ani te bhair sorun dukram bhitôr vochun rigle; ani ovchit sogllo hindd kollsa velean nettan doriant dhanvun gelo ani udkant buddon melo.
Rakhnne pollun gele ani nogrant vochun, devchar bosleleank kitem ghòddlelem tem soit sogllem tãnnim kollit kelem.
Ovchit nograntlo sogllo lôk Jezuk mellunk bhair sorun ailo, ani, Taka pollenam fuddem, aplea ganva bhair voch mhonn Tachê lagim magunk laglo.
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Matthew
| 9 |
He entered a boat, made the crossing, and came into his own town.
And there people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Courage, child, your sins are forgiven.”
At that, some of the scribes said to themselves, “This man is blaspheming.”
Jesus knew what they were thinking, and said, “Why do you harbor evil thoughts?
Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?
But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic, “Rise, pick up your stretcher, and go home.”
He rose and went home.
When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings.
The Call of Matthew.
As Jesus passed on from there, he saw a man named Matthew sitting at the customs post. He said to him, “Follow me.” And he got up and followed him.
While he was at table in his house, many tax collectors and sinners came and sat with Jesus and his disciples.
The Pharisees saw this and said to his disciples, “Why does your teacher eat with tax collectors and sinners?”
He heard this and said, “Those who are well do not need a physician, but the sick do.
Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.’ I did not come to call the righteous but sinners.”
The Question About Fasting.
Then the disciples of John approached him and said, “Why do we and the Pharisees fast [much], but your disciples do not fast?”
Jesus answered them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.
No one patches an old cloak with a piece of unshrunken cloth, for its fullness pulls away from the cloak and the tear gets worse.
People do not put new wine into old wineskins. Otherwise the skins burst, the wine spills out, and the skins are ruined. Rather, they pour new wine into fresh wineskins, and both are preserved.”
The Official’s Daughter and the Woman with a Hemorrhage.
While he was saying these things to them, an official came forward, knelt down before him, and said, “My daughter has just died. But come, lay your hand on her, and she will live.”
Jesus rose and followed him, and so did his disciples.
A woman suffering hemorrhages for twelve years came up behind him and touched the tassel on his cloak.
She said to herself, “If only I can touch his cloak, I shall be cured.”
Jesus turned around and saw her, and said, “Courage, daughter! Your faith has saved you.” And from that hour the woman was cured.
When Jesus arrived at the official’s house and saw the flute players and the crowd who were making a commotion,
he said, “Go away! The girl is not dead but sleeping.” And they ridiculed him.
When the crowd was put out, he came and took her by the hand, and the little girl arose.
And news of this spread throughout all that land.
The Healing of Two Blind Men.
And as Jesus passed on from there, two blind men followed [him], crying out, “Son of David, have pity on us!”
When he entered the house, the blind men approached him and Jesus said to them, “Do you believe that I can do this?” “Yes, Lord,” they said to him.
Then he touched their eyes and said, “Let it be done for you according to your faith.”
And their eyes were opened. Jesus warned them sternly, “See that no one knows about this.”
But they went out and spread word of him through all that land.
The Healing of a Mute Person.
As they were going out, a demoniac who could not speak was brought to him,
and when the demon was driven out the mute person spoke. The crowds were amazed and said, “Nothing like this has ever been seen in Israel.”
But the Pharisees said, “He drives out demons by the prince of demons.”
The Compassion of Jesus.
Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness.
At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.
Then he said to his disciples, “The harvest is abundant but the laborers are few;
so ask the master of the harvest to send out laborers for his harvest.”
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Hea pasot hoddear bosun Tannem poltôdd marli ani To khud’Aplea nogrant ailo.
Ani tednanch kai zonnamnim antrunnar poddlelea eka arkarak Jezu-xim haddlo; tancho bhavart polleun, Jezun arkarak mhonn’lem: “Dhir dhôr, puta, tujim patkam tuka bhògxileant.”
Hem aikun thoddeam xastreamnim apnnam bhitôr mhonn’lem: “Ho monis devninda korta!”
Tanchim chintnam ollkhun, Jezun mhonn’lem: “Tumchea monant vaitt kiteak chint’tat tumi?
Tôr heam donantlem khõichem mhonnunk odik sompem: ‘Tujim patkam tuka bhògxileant!’, oxem mhonnunk, vô ‘utth ani chollunk lag!’, oxem mhonnunk?
Punn Mon’xachea Putak sonvsarant patkam bhogsunchi podvi asa mhonn tumkam kollon ieunchê khatir — Tannem arkarak mhonn’lem: — “Utth, tujem antrunn ukôl ani ghora voch.”
Ani to utthlo ani aplea ghora gelo.
Hem polleun lôk bhielo ani mon’xank osli podvi dilea dekhun Devak tãnnim vakhann’lo.
Ani thõicho cholot vetana, manddvir boslelea, Matêv nanvachea , eka mon’xak Jezun dekhlo, ani taka mhonn’lem: “Mhojê pattlean ie.” Ani to utthun Tachê pattlean gelo.
To ghorant jevnnak boslolo astana, sobar dônddvosuldar ani vaitt chaliche monis aile ani Jezuchea ani Tacheam xisam sangata jevnnak bosle.
Hem polleun Farizevamnim Tacheam xisank mhonn’lem: “Dônddvosuldaram ani vaittoveam sangatim tumcho Guru jevnnak bosta tem kitem?”
Hem aikun Jezun zobab dilo: “Borim asat tankam nhoi, punn vaittakarank ki voizachi goroz.
Vochat ani heam utrancho ôrth konn to xikat: ‘Iôdn naka Mhaka, doia zai.’ Khorench sangtam, tumi apnnank promannik mhonn dhôrtat tankam nhoi, punn konn apnnank patki mhonn lêkhtat tankam apounk Hanv ailam.”
Juanvache xis Jezu sorxem aile ani tãnnim vicharlem: “Ami ani Farizev upas kortanv, punn tuje xis upas korinant tem koxem?”
Ani Jezun tankam sanglem: “Apnnam borabôr novro aso-sôr, novreache pavnne dukhant asunk zata zait? Punn novreak tanchê sorxilo kaddun vhorcho vêll pavtolo ani tedna te upas kortele.
Pornnea vostrak konnuch anvllonk naslelea novea lugttacho kopo marinam, kiteak to vostra thaun oddon bhair sorta ani fallo odik vhoddlo zata.
Nhoi mhonn novo soro pornneam cham-bddeam-potiamnim bhorinant; bhôrlo zalear, chambddeam-potio futt’tat, soro vhanvun veta ani chambddeam-potiancho-i ibadd zata. Na, novo soro noveam chambddeam-potiamnim bhôrtat ani don-ui samballon urtat.”
Oxem To tanchê kodde uloita thõich astana, ovchit êk odhikari ailo ani Tacheam pãiam poddun tannem mhonn’lem: “Saiba, mhoji dhuv atanch melea; punn Tum ie ani ticher Tuzo hat dovor ani ti porot jivi zateli.”
Jezu utthlo ani Apleam xisank gheun tachê pattlean gelo.
Okosmat bara vorsam rogtpat zal’li êk bail Tachê pattlean aili ani Tachea avoronnachê degek tinnem hat lailo;
kiteak ti apleach monant mhonntali: “Tachea avoronnak tori hanv hat lain zalear, hanv borim zatelim.”
Pattim vollon ani ticher nodor marun Jezun mhonn’lem: “Dhir dhôr, dhuvê, tujea bhavartan tuka bori keli.” Ani têch ghoddiê thaun ti bail bori zali.
Tea odhikariachea ghora pavlea uprant, vennu vazoitale ani lôk goddbôdd kortalo tem polleun,
Jezun mhonn’lem:” Bhair sorat; cheddum morunk na, tem nhidlam.” Ani tim Taka kenddtalim.
Punn lokak bhair ghaltôch, bhitôr vochun Tannem cheddvachea hatak dhôrlo, ani tem utthun ubem ravlem.
Hi khobor tea akhea prantant gazli.
Thõisorlo Jezu fuddem vetalo tedna,”Davidachea Puta, amchi kaklut kôr!”,oxi bob marit dog kurdd’de Tachê pattlean aile.
Ani To ghora pavtôch, te kurdd’de Tachê sorxim aile ani Jezun tankam mhonn’lem: “Hem Mhojean tumkam korunk zata mhonn tumkam bhavart asa?” Tãnnim mhonn’lem: “Hôi, Saiba.”
Tedna tancheam dolleank Tannem hat lailo ani mhonn’lem: “Tumchea bhavarta pormannem tumkam zaum-di.”
Ani tanche dolle ugòddle. Ani Tannem tankam khoraien sanglem: “Khoborddar, hem konnakuch gomchem nhoi.”
Punn vochun tea akhea prantant tãnnim Tachem nanv gazoilem.
Te vochona fuddem ovchit devchar boslelea eka moneak Tachê sorxem gheun ailim;
ani devchar kaddtôch mono uloilo, ani lokan ojap zaun mhonn’lem: “Israelant oslem kednanch konnench dekhunk na.
Punn Farizev mhonnunk lagle: “Ho monis devcharanchea pordhana udexim devchar kaddta.”
Tedna lokam modli soglli pidda-rog boro korit, Rajeachi bori khobor porgottit ani tancheam devosthanamnim xikovnn diit Jezu soglleam nogram-ganvamnim gelo.
Ani lokacheô urponji polleun, teo gonvlli nasleleam menddram porim teô dogdovtaleô ani niradari zal’leô asleô dekhun tanchê vixim To churchurtalo.
Tedna Tannem apleam xisank mhonn’lem: “Pik khorench khup, punn vavraddi thodde;
hea pasot pikechea Dhonia lagim aple lunvnnê-môllnnek vavraddi dhadd mhonn magat.”
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Matthew
| 10 |
Then he summoned his twelve disciples and gave them authority over unclean spirits to drive them out and to cure every disease and every illness.
The names of the twelve apostles are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;
Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus;
Simon the Cananean, and Judas Iscariot who betrayed him.
The Commissioning of the Twelve.
Jesus sent out these twelve after instructing them thus, “Do not go into pagan territory or enter a Samaritan town.
Go rather to the lost sheep of the house of Israel.
As you go, make this proclamation: ‘The kingdom of heaven is at hand.’
Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give.
Do not take gold or silver or copper for your belts;
no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep.
Whatever town or village you enter, look for a worthy person in it, and stay there until you leave.
As you enter a house, wish it peace.
If the house is worthy, let your peace come upon it; if not, let your peace return to you.
Whoever will not receive you or listen to your words—go outside that house or town and shake the dust from your feet.
Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.
Coming Persecutions.
“Behold, I am sending you like sheep in the midst of wolves; so be shrewd as serpents and simple as doves.
But beware of people, for they will hand you over to courts and scourge you in their synagogues,
and you will be led before governors and kings for my sake as a witness before them and the pagans.
When they hand you over, do not worry about how you are to speak or what you are to say. You will be given at that moment what you are to say.
For it will not be you who speak but the Spirit of your Father speaking through you.
Brother will hand over brother to death, and the father his child; children will rise up against parents and have them put to death.
You will be hated by all because of my name, but whoever endures to the end will be saved.
When they persecute you in one town, flee to another. Amen, I say to you, you will not finish the towns of Israel before the Son of Man comes.
No disciple is above his teacher, no slave above his master.
It is enough for the disciple that he become like his teacher, for the slave that he become like his master. If they have called the master of the house Beelzebul, how much more those of his household!
Courage Under Persecution.
“Therefore do not be afraid of them. Nothing is concealed that will not be revealed, nor secret that will not be known.
What I say to you in the darkness, speak in the light; what you hear whispered, proclaim on the housetops.
And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.
Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father’s knowledge.
Even all the hairs of your head are counted.
So do not be afraid; you are worth more than many sparrows.
Everyone who acknowledges me before others I will acknowledge before my heavenly Father.
But whoever denies me before others, I will deny before my heavenly Father.
Jesus: A Cause of Division.
“Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword.
For I have come to set
a man ‘against his father,
a daughter against her mother,
and a daughter-in-law against her mother-in-law;
and one’s enemies will be those of his household.’
The Conditions of Discipleship.
“Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me;
and whoever does not take up his cross and follow after me is not worthy of me.
Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
Rewards.
“Whoever receives you receives me, and whoever receives me receives the one who sent me.
Whoever receives a prophet because he is a prophet will receive a prophet’s reward, and whoever receives a righteous man because he is righteous will receive a righteous man’s reward.
And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple—amen, I say to you, he will surely not lose his reward.”
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Apleam bara xisank apoun haddun, Jezun tankam mhelleam atmeancher odhikar dilo ani devchar kaddunk ani sogllea jin’sacho pidda-rôg boro korunk tankam podvi dili.
Bara Apostlanchim nanvam him: poilo Simanv (Pedru mhonntat to) ani tacho bhav Andre; Zebedevacho put Jakob ani tacho bhav Juanv;
Filip ani Bartolomêv; Tomas ani dônddvosuldar Matêv; Alfevacho put Jakob, ani Tadêv;
Krantikar Simanv, ani Tacho ghat ghetlo to Judas Iskariot.
Heam bara zannank Jezun oso updês diun dhaddle: “Onbhavarteancheam ganvanchi vatt dhorinakat ani Samariekarancheam nogramnim bhitôr soronakat;
punn odik korun Israelacheam Ghoranneacheam sanddleleam menddram sorxem vochat.
Ani vochun ‘Sorginchem Raj ieunchem zalem!’, oxem porgott korat.
Vaittakarank borim korat, mel’leank jivont korat, koddkarank nitoll korat, devchar kaddat. Tumi funkott ghetlam, funkea diat.
Tumchê kodde bhangar, rupem, tambem legun potient aschem nhoi;
nhoi mhonn vattek bhuti, vô don angavlim, vô vhannô, vô danddo; kiteak vavraddeak aplem jevonn-khann favo.
Khõichea eka nogrant vô ganvant bhitôr sortôch, tantum konn mannsugecho monis asa to sodun kaddat ani thõisorle bhair soro-sôr tanger ravat.
Tachea ghorant bhitôr sortana, ‘hea ghorak xanti!’, oxem mhonnun taka noman korat.
Ani tea ghorak favo zalear, tumchi xanti tacher denvteli; favo nhoi zalear, tumchi xanti tumkam porot ieteli.
Ani konn-ui tumkam ievkar dinam zatit zalear, nhoi mhonn tumchim utram aikonam zatit zalear, tea ghorantle vô nograntle bhair sorun tumcheam pãianchi dhull fafddun uddoiat.
Hanv tumkam khorench sangtam: Zhôddtechea disa Sodom’ ani Gomorra nogranchi zhôddti hea nograchê zhôddtê itli khôr zaunchi na.
Aikat! Landdgeam modem menddram koxim Hanv tumkam dhaddtam. Hea pasot sorpam porim chotur, tori parveam porim sadim zaiat.
Mon’xam thãi xidduk ravat; tim tumkam dhorun dhormsobhent vhortelim ani apleam devsthanamnim tumkam jerbond martelim.
Mhojê pasot odhikaream ani razam mukhar, tanchea ani onbhavarteanchea fuddeant tumi govai diunchê khatir, tumkam vhortelim.
Punn tumkam dhorun ditôch, tê ghoddier tumi kitem ulounchem tem, Dev tumkam kolloitolo kiteak uloitat tim tumi nhoi, punn tumchê udexim uloita To, tumchea Bapacho Atmo To, te khatir koxem ani kitem ulounchem te vixim husko kaddinakat
Jivexim marunk bhav-bhoinn, bhavam-bhoinnink ani avoi-bapui putam—dhuvank lavun ditelim; bhurgim avoibapaicher uprasun tancho prann kaddunk laitelim.
Mhojea nanva pasot sogllo lôk tumcho dvês kortolo; punn xevottak porian thir ravtit tanchench taronn zatelem.
Mon’xacho Put ieunchê fuddem Israelachim nogram tumi bhonvun sarchinant nant mhonn Hanv tumkam khorench sangtam dekhun, eka nogrant tumkam dhumallo ditit zalear, dusrea nogrant pollun vochat.
Aplea guru poros xis ani aplea dhonia poros chakôr vorto nhoi;
xis aplea guru sarko, ani chakôr aplea dhonia sarko zaunk puro! Ghorabeachea dhoniak Beelzebul mhonnla zalear, tacheam ghorcheank tea-vôn anink kitem mhonnchim nant!
Tea pasot kitench dhamplelem asa tem ugttem zainastana urchem na ani liplelem asa tem kollo nastana urchem na dekhun tankam bhie nakat.
Hanv tumkam kallokant sangtam tem tumi disa-uzvadda sangat; ani kanant futfutlelem tumi aikolam tem pattsar thaun porgott korat.
Kuddicho jiv kaddtat punn jiv-prannacho nas korunk zaina tankam bhienakat, punn emkonddant kudd ani jiv-prannacho ekach farak nas korunk xokti asa Taka odik bhieiat.
Eka as’sarionak don xerkam viktat nhoi? Toripunn tantlem ek-ui tumchea Bapachea hukume virêt bhi poddona.
Tumchê tokleche kens porian soglle mêzlele asat.
Mhonntôch tumi bhienakat. Xerkanchea bhirea poros tumi odik vortim.
Hea pasot konn-ui Mhaka mon’xam hujir ollkhun ghetit zalear, tankam sorgar asto Mhojea Bapa hujir Hanv-ui ollkhun ghetolom;
punn mon’xam hujir konn-ui Mhaka ollkhun ghenam zatit tôr, tankam sorgar asto Mhojea Bapa hujir Hanv-ui ollkhun gheuncho na.
Hanv prithumecher xanti haddunk ailam mhonn somzo nakat; xanti nhoi, punn torvar haddunk Hanv ailam;
karann putak tachea bapaicher add, dhuvek tichê avoicher add, sunek tichê sasucher add doxim korunk Hanv ailam;
eka mon’xache dusman tachoch ghorcho lôk.
Mhojê-vôn aplea bapaicho vô avoicho odik môg kortat tim Mhaka laik nhoi; Mhojê-vôn aplea putacho vô dhuvecho odik môg kortat tim Mhaka iukt nhoi;
aplo khuris gheun Mhojê pattlean ienant tim Mhaka purtim nhoi.
Aplo jiv samballunk sôdtat tim aplo jiv hogddaitelim, ani Mhojê pasot aplo jiv hogddaitat tankam aplo jiv melltolo.
Tumkam ievkar ditat tim Mhaka ievkar ditat, ani Mhaka ievkar ditat tim Mhaka dhaddla Taka ievkar ditat.
Eka provadeak, to provadi mhonn, svagôt kortat tim provadeacho inam ghetelim; ani promannik eka mon’xak, to promannik mhonn svagôt kortat tim promannik mon’xacho inam ghetelim.
Hanv tumkam sot sangtam: heam lhanantlea ekleak, to Mhozo xis mhonn, thondd udkacho êk pelo legun konnem pieunk dilo zalear, tankam koxei toren aplo inam mellonastana urcho na.”
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Matthew
| 11 |
When Jesus finished giving these commands to his twelve disciples, he went away from that place to teach and to preach in their towns.
The Messengers from John the Baptist.
When John heard in prison of the works of the Messiah, he sent his disciples to him
with this question, “Are you the one who is to come, or should we look for another?”
Jesus said to them in reply, “Go and tell John what you hear and see:
the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me.”
Jesus’ Testimony to John.
As they were going off, Jesus began to speak to the crowds about John, “What did you go out to the desert to see? A reed swayed by the wind?
Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces.
Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet.
This is the one about whom it is written:
‘Behold, I am sending my messenger ahead of you;
he will prepare your way before you.’
Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.
From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent are taking it by force.
All the prophets and the law prophesied up to the time of John.
And if you are willing to accept it, he is Elijah, the one who is to come.
Whoever has ears ought to hear.
“To what shall I compare this generation? It is like children who sit in marketplaces and call to one another,
‘We played the flute for you, but you did not dance, we sang a dirge but you did not mourn.’
For John came neither eating nor drinking, and they said, ‘He is possessed by a demon.’
The Son of Man came eating and drinking and they said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is vindicated by her works.”
Reproaches to Unrepentant Towns.
Then he began to reproach the towns where most of his mighty deeds had been done, since they had not repented.
“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented in sackcloth and ashes.
But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
And as for you, Capernaum:
‘Will you be exalted to heaven?
You will go down to the netherworld.’
For if the mighty deeds done in your midst had been done in Sodom, it would have remained until this day.
But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you.”
The Praise of the Father.
At that time Jesus said in reply, “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.
The Gentle Mastery of Christ.
“Come to me, all you who labor and are burdened, and I will give you rest.
Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves.
For my yoke is easy, and my burden light.”
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Apleam Bara Xisank updês diun sompoilea uprant, Jezu tancheam heram nogramnim xikovnn diunk ani provochon korunk thõi thaun vochunk bhair sorlo.
Tedna, Kristacheam kornneanchi khobor bondkhonnint aikun, Juanvan Tachê kodde oxem vicharunk apleam xisank dhaddle:
“Ieuncho asa to tunch to, vô ami dusrea konnachi vatt polleunchi?”
Jezun tankam oso zobab dilo: “Tumi aikolam ani dekhlam tem vochun Juanvak sangat:
kurdd’dim polleunk lagtat, thonttim choltat, koddkaram nitoll zatat, bherim aikotat, melelim jivim zatat, goribank bori khobor porgott zata;
ani Mhojê vixim zancho bhavart halonam tim mon’xam bhagi.”
Te niropi thõisorle vetanam, Juanva vixim Jezu urponjik mhonnunk laglo: “Tumi kitem mhonn polleunk oronneant gel’leat? Varean halta tosli bet?
Na tôr, kitem mhonn tumi polleunk gel’leat? Nazuk-mov vostram neslolo monis? Na; nazuk-mov vostram nestat tim razvadde-amnim astat.
Tôr kiteak mhonn polleunk gel’leat tumi? Eka provadeak polleunk? Hôi, ani to provadea-vôn vorto mhonn Hanv tumkam sangtam.
‘Ho polle tujê mukhar Hanv Mhojea dutak dhaddtam ani to tuji vatt tujê fuddem toiar kortolo’ , oxem mhonn zachê vixim boroilelem asa to hoch to.
Hanv tumkam khorench sangtam: bailank zolmol’leam bhurgeam bhitôr Juanva Batista poros vhôdd dusro konn zolmunk na; toripunn Sorginchea Rajeant odik lhan tim tachê-von vhodd.
Juanv Batist aila tedna thaun tem az porian Sorginchem Raj nêtt bhôgta, ani nêtt kortat tim tem zhombun ghetat.
Soglleam provadeamnim ani Somurtin Juanv ieit porian bhakit kelem.
Ani tem mandun gheunk tumkam khoxi asot zalear,ieuncho asa to Elija hoch to.
Aikunk kan asat tãnnim aikunchem.
He atanche pinddkek konnak mhonn Hanvem sôr korchi? Ttinttear bosun asleleam apleam boraborcheank oso ulo marto bhurgeam porim ti:
‘Ami tumkam nachpachim songitam vennuncher vazoilim, punn tumi nachunk nant’; ‘ami tumkam vilapachim gitam gailim, punn tumi roddunk nant.’
Tôr Juanv jevonn toxem pivonn chakinastanam ailo, ani lôk mhonnta: ‘Tacher devchar bosla.’
Mon’xacho Put khaun-pieun ailo, ani lôk mhonnta: ‘Ho asa pottio ani bebdo, dônddvosul-darancho ani patkeancho ixtt.’ Tori Devachê zannvaiecheo kornneo tika sakxi ditat.”
Magir, zõi-zõi Apnnem ogllim vismitam kel’lim, team nogrank, tãnnim jivit-mon bodôl’lem na dekhun, Jezu oso bexttaunk laglo:
“Korazin, tujem kotta! Bethsaidê, tujem kotta! Tôr tumchê modem kel’lim vismitam Tir ani Sidon nogramnim kel’lim zalear, kedna tim sakafottem ani gobôr ghalun prachit korto aslim!
Hanv tumkam khorench sangtam: Zhôddtechea Disa Tirachi ani Sidon’chi zhôddti tumchê-itli khôr zaunchi na.
Ani tum Kapernauma, voir mollba porian tum ubaron pavtoli mhonn ravtai kitem? Emkondda porian tum sokla xevttotoli, kiteak tujê sovem keleant tim vismitam Sodomant kel’lim zalear, az porian tem ubem urto aslem.
Hanv tumkam khorench sangtam: Zhôddtechea Disa, Sodomachi zhôddti tujê-itli khôr zaunchi na.”
Tedna Jezu oso udgarlo: “Bapa, sorga ani prithumechea Dhonia, heô vostu zannarank ani xanneank lipoun dovorleôi ani supurleam ballkank ugteô keleôi mhonn Hanv Tuka dhin’vastam.
Hôi, Bapa, oxench korunk Tuka borem dislem.
Sogllem Mhojea Bapan Mhojea hatant dilam. Ani Putak konnuch ollkhona, bogor ekloch Bap; toxench Bapak konnuch ollkhona, bogor ekloch Put ani zankam Put Aplê khuxen Bap dakhoun diit, tinch mon’xam.
Sogllim tumi koxtt kortat ani ojeachea bhara khal asat tim, Mhojê-xim ieiat ani Hanv tumkam somadhan kortolom.
Mhojem zum tumcher gheiat ani Mhojê lagim xikat, kiteak Hanv dulôb ani lhan’vik kallzacho, ani tumchea jivak somadhan melltelem;
tôr Mhojem zum gheunk sompem, ani hollu Mhojem ojem.”
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Matthew
| 12 |
At that time Jesus was going through a field of grain on the sabbath. His disciples were hungry and began to pick the heads of grain and eat them.
When the Pharisees saw this, they said to him, “See, your disciples are doing what is unlawful to do on the sabbath.”
He said to them, “Have you not read what David did when he and his companions were hungry,
how he went into the house of God and ate the bread of offering, which neither he nor his companions but only the priests could lawfully eat?
Or have you not read in the law that on the sabbath the priests serving in the temple violate the sabbath and are innocent?
I say to you, something greater than the temple is here.
If you knew what this meant, ‘I desire mercy, not sacrifice,’ you would not have condemned these innocent men.
For the Son of Man is Lord of the sabbath.”
The Man with a Withered Hand.
Moving on from there, he went into their synagogue.
And behold, there was a man there who had a withered hand. They questioned him, “Is it lawful to cure on the sabbath?” so that they might accuse him.
He said to them, “Which one of you who has a sheep that falls into a pit on the sabbath will not take hold of it and lift it out?
How much more valuable a person is than a sheep. So it is lawful to do good on the sabbath.”
Then he said to the man, “Stretch out your hand.” He stretched it out, and it was restored as sound as the other.
But the Pharisees went out and took counsel against him to put him to death.
The Chosen Servant.
When Jesus realized this, he withdrew from that place. Many [people] followed him, and he cured them all,
but he warned them not to make him known.
This was to fulfill what had been spoken through Isaiah the prophet:
“Behold, my servant whom I have chosen,
my beloved in whom I delight;
I shall place my spirit upon him,
and he will proclaim justice to the Gentiles.
He will not contend or cry out,
nor will anyone hear his voice in the streets.
A bruised reed he will not break,
a smoldering wick he will not quench,
until he brings justice to victory.
And in his name the Gentiles will hope.”
Jesus and Beelzebul.
Then they brought to him a demoniac who was blind and mute. He cured the mute person so that he could speak and see.
All the crowd was astounded, and said, “Could this perhaps be the Son of David?”
But when the Pharisees heard this, they said, “This man drives out demons only by the power of Beelzebul, the prince of demons.”
But he knew what they were thinking and said to them, “Every kingdom divided against itself will be laid waste, and no town or house divided against itself will stand.
And if Satan drives out Satan, he is divided against himself; how, then, will his kingdom stand?
And if I drive out demons by Beelzebul, by whom do your own people drive them out? Therefore they will be your judges.
But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you.
How can anyone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can plunder his house.
Whoever is not with me is against me, and whoever does not gather with me scatters.
Therefore, I say to you, every sin and blasphemy will be forgiven people, but blasphemy against the Spirit will not be forgiven.
And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the holy Spirit will not be forgiven, either in this age or in the age to come.
A Tree and Its Fruits.
“Either declare the tree good and its fruit is good, or declare the tree rotten and its fruit is rotten, for a tree is known by its fruit.
You brood of vipers, how can you say good things when you are evil? For from the fullness of the heart the mouth speaks.
A good person brings forth good out of a store of goodness, but an evil person brings forth evil out of a store of evil.
I tell you, on the day of judgment people will render an account for every careless word they speak.
By your words you will be acquitted, and by your words you will be condemned.”
The Demand for a Sign.
Then some of the scribes and Pharisees said to him, “Teacher, we wish to see a sign from you.”
He said to them in reply, “An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah the prophet.
Just as Jonah was in the belly of the whale three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights.
At the judgment, the men of Nineveh will arise with this generation and condemn it, because they repented at the preaching of Jonah; and there is something greater than Jonah here.
At the judgment the queen of the south will arise with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and there is something greater than Solomon here.
The Return of the Unclean Spirit.
“When an unclean spirit goes out of a person it roams through arid regions searching for rest but finds none.
Then it says, ‘I will return to my home from which I came.’ But upon returning, it finds it empty, swept clean, and put in order.
Then it goes and brings back with itself seven other spirits more evil than itself, and they move in and dwell there; and the last condition of that person is worse than the first. Thus it will be with this evil generation.”
The True Family of Jesus.
While he was still speaking to the crowds, his mother and his brothers appeared outside, wishing to speak with him.
[Someone told him, “Your mother and your brothers are standing outside, asking to speak with you.”]
But he said in reply to the one who told him, “Who is my mother? Who are my brothers?”
And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers.
For whoever does the will of my heavenly Father is my brother, and sister, and mother.”
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Team disamnimn, eka Sabbatha disa, Jezu xetantlean vetalo. Tache xis bhukel’le dekhun konnsam toddun khaunk lagle.
Farizevamnim tem polleun Taka mhonn’lem: “Sabbatha disa korum nozo toslem kam’ he polle Tuje xis kortat.”
Punn Tannem tankam sanglem: “Davidak ani tacheam sangateank bhuk lagli tedna, tannem kitem kelem tem tumi vachunk na kitem?
Mhonngê, koxê bhaxen to Devachea ghorant bhitôr sorlo ani taka ani tacheam boraborcheank khaunk sot’tea nasli punn fokot iadnikamnim khavum-ietale te Devak bhettoilele undde tãnnim khele — hem tumi vachunk na kitem?
Vô Sabbatha disa iadnik Devmondirant Sabbath môddtat, torui guneanvkar zainant, hem-i tumi Somurtint vachunk na bi?
Tôr Hanv tumkam sangtam: Devmondira-vôn vhôdd Konn-Eklo hanga asa.
‘Iôdn naka Mhaka, doia zai’, heam utrancho ôrth tumi zanno asleat zalear, kednanch niropradi mon’xank tumi guneanvkar korche nasleat.
Tôr Mon’xachea Putak Sabbathacher-ui odhikar asa .”
Thõi thaun To fuddem gelo ani tanchea devsthanant bhitôr sorlo.
Ani zalem oxem: hatak ar zal’lo êk monis thõisôr aslo. Jezucher koslo-i êk guneanv ghalunk mellot kai mhonn polleunk, “Sabbatha disa konnak boro korum-ieta?”, oxem tãnnim Tachê kodde vicharlem.
Tannem tankam sanglem: “Tumchê bhitôr konn-eklea kodde êk menddro asot ani to Sabbatha disa eke khonddint poddot zalear, to taka dhorun bhair kaddcho na kai?
Menddrea poros monis kitlo mhonn vorto! Mhonntôch Sabbatha disa borem korum-ieta, oxem zalem.”
Magir Tannem tea mon’xak mhonn’lem: “Tuzo hat sôdd.” Ani tannem to sôddlo; ani tachea dusrea hata bhaxen to adim aslo toso sarko boro zalo.
Tedna te Farizev thõisorle bhair sorle ani Jezucho ghat koso gheuncho tê vixim guddmêll korunk lagle.
Punn tem somzun To thõisorlo koddsorlo. Zaitim zannam Tachê pattlean gelim ani tankam soglleank Tannem borim kelim,
punn Apnnak porgôtt korinakat mhonn Tannem tankam xiddkailim.
Izaias provadean sanglelem tem oxem khorem zalem:
“Polleiat, Hanvem vinvchun kaddla
To,
Mhozo Sevok Ho,
To Mhojê opurbaiecho!
Tacher purnn sontôs Mhozo!
To Mhojem taronn sorv raxttrank porgott korunk,
Hanv taka Mhojea Atmean bhôrtolom.
Vad-vivad to korcho na,
bob marun ardduncho na,
tacho tallo rosteancher konnak aikunk ieuncho na.
Sotak zoit mellot porian futtloli bet môddcho na,
ozun dhunvorto vat to kodinch palouncho na.
Tachea Nanvar sogllim raxttram aplo bhorvanso dovortelim!”
Tedna devchar boslolea eka kurddea-moneak Jezu sorxem haddlo ani Tannem taka boro kelo; ani to ulounk ani polleunk laglo.
Sogllo lôk thottakun mhonntalo: “Davidacho Put zait kai Ho?”
Punn Farizevamnim hem aikun mhonn’lem: “Ho monis devchar kaddta to, fokot devcharanchea pordhana Beelzebulachea odhikaran kadd’ta.”
Tanchim chint’nam ollkhun Jezun tankam mhonn’lem: “Khõichea-i eka rajea bhitôr nagrikanche pongodd ekamekacher uprasun zhuz korunk lagle zalear, tem raj padd zatelem; ani khõichea-i eka xarantlea loka modem vô eka kuttumbantleam vangddeam modem zhogddim-zhuzam upraslear, tem xar vô tem kuttumb ubem dhòrchem na.
Soitanachea rajeant-ui ekamekacher zhuztele pongodd astit zalear, tem raj fantton gelem, oxem zalem. Tôr tem anink koxem mhonn ubem urtelem?
Ani zôr Hanv Beelzebulachê podven devchar kaddtam, tumchim bhurgim konnachê podven kaddtat tôr? Mhonntôch tinch tumchi nit kortelim.
Punn Hanv Devachea Atmea udexim devchar kaddtam zalear, Devachem Raj tumchê thãi pavlem, oxem zalem.
Tea bhair, bollixtt mon’xak poilo bandlea bogor, tachea ghorant bhitôr sorun tacho mal luttunk zait? Taka bandlear mat tachem ghor luttunk zata.
Mhojea bhaga nant tim Mhojer add; ani Mhojê borabôr punzainant tim ximpddaitat.
Hea pasot Hanv tumkam sangtam: sogllim patkam ani devninda Dev mon’xank bhôgxitolo, punn Atmeacher kel’li devninda Dev bhôgxicho na.
Ani konn-ui Mon’xachea Putacher vaitt uloitit zalear, tankam Devachem bhogsonnem astelem; punn konn Povitr Atmeacher add uloitit zalear, tankam bhogsonnem aschem na , zaum atanchea zaum fuddlea kallant
Zhadd borem korat ani tachim follam borim zatelim; zhadd vaitt korat ani tachim follam vaitt zatelim, kiteak follam pormannem zhadd ollkhunk mellta.
Furxeancheam pileamnô, tumi vaitt zaun tumchean borem ulounk koxem zatelem? Kallzantlem bhoron òt’ta tench tonddantleam utramnim vhanvta.
Borim mon’xam aplea borea bhanddarantlem borem kaddtat; vaitt mon’xam aplea vaitt bhanddarantlem vaitt kaddtat.
Hea pasot Hanv tumkam sangtam: mon’xachea tonddantlem bhair sorta tea dor-eka sabsubea utracho Zhôddtechea Disa hixôb diuncho poddtolo.
Tujeanch utramnim tum niropradi mhonn ruzu zatelem, ani tujeanch utramnim tum opradi mhonn tujer xikxechem formonn poddtelem.”
Tedna dhormxastream ani Farizevantleam kãi zannamnim Tachê kodde uloun mhonn’lem: “Guruji, Tujê koddli amkam êk khunna polleunk zai.”
Tannem oxi zap dili: “Hi atanchi khotti ani ghatki pinddka êk khunna sôdta. Punn, Jonas provadeachi khunna kaddun, Dev tika dusri khunna diuncho na;
mhonngê, zoso Jonas tin dis ani tin rati tivmaxeachea pottant aslo, tosoch Mon’xacho Put tin dis ani tin rati zomnichea pottant astolo.
Zhôddtechea Disa Ninivecho lôk hê pinddkê borabôr ubo zatolo ani ticho guneanv dakhoun ditolo, kiteak Jonasachem provochon aikun tannem aplem jivit-mon bodôl’lem; ani polleiat, Jonasa poros vorto hanga asa Eklo.
Zhôddtechea Disa Dokhinnechi ranni hê pinddkê borabôr ubi zateli ani ticho guneanv dakhoun diteli, kiteak ti prithumechê ximer thaun Solomanvachem xanneponn aikunk ail’li; ani polleiat, Solomanva poros vorto hanga asa Eklo.”
“Mhello atmo mon’xa velo bhair sortôch sukea soddear visôv sodit bhonvta, punn taka visôv mellonam.
Tedna to mhonnta: ‘Bhair sorlolom tea mhojea ghorant porot rigtolom hanv.’ Ani thõi ie zalear, tem ritem, zhaddlelem ani nettoilelem taka mellta;
tedna vochun, apnna-vôn odik noxtte anink sat atme apnna borabôr gheun ieta; ani bhitôr rigun, thõi to aplem tthikann korta, ani tea mon’xachi magirli doxa adlê goti poros paxtt zata. Hê khottê pinddkek-ui toxench ghòddtelem.”
Oxem To loka kodde uloita thõich astana, ovchit Tachi avoi ani Tache bhav pavun sorlim ani bhair ubim ravun Tachê kodde ulounk sôdtalim.
Punn Apnnak ti khobor ditelea lagim uloun, Jezun oxem mhonn’lem: “Mhoji avoi konn? Mhoje bhav konn?”
Ani Apleam xisank hat dakhoun Tannem mhonn’lem: “Him asat Mhoji avoi ani Mhoje bhav;
karonn sorgar asto Mhojea Bapachi khuxi kortat titlim-i Mhozo bhav, Mhoji bhoinn ani Mhoji avoi.”
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Matthew
| 13 |
On that day, Jesus went out of the house and sat down by the sea.
Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.
And he spoke to them at length in parables, saying: “A sower went out to sow.
And as he sowed, some seed fell on the path, and birds came and ate it up.
Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep,
and when the sun rose it was scorched, and it withered for lack of roots.
Some seed fell among thorns, and the thorns grew up and choked it.
But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.
Whoever has ears ought to hear.”
The Purpose of Parables.
The disciples approached him and said, “Why do you speak to them in parables?”
He said to them in reply, “Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.
To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away.
This is why I speak to them in parables, because ‘they look but do not see and hear but do not listen or understand.’
Isaiah’s prophecy is fulfilled in them, which says:
‘You shall indeed hear but not understand,
you shall indeed look but never see.
Gross is the heart of this people,
they will hardly hear with their ears,
they have closed their eyes,
lest they see with their eyes
and hear with their ears
and understand with their heart and be converted,
and I heal them.’
The Privilege of Discipleship.
“But blessed are your eyes, because they see, and your ears, because they hear.
Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.
The Explanation of the Parable of the Sower.
“Hear then the parable of the sower.
The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.
The seed sown on rocky ground is the one who hears the word and receives it at once with joy.
But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.
The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.
But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.”
The Parable of the Weeds Among the Wheat.
He proposed another parable to them. “The kingdom of heaven may be likened to a man who sowed good seed in his field.
While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’
He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them.
Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”’”
The Parable of the Mustard Seed.
He proposed another parable to them. “The kingdom of heaven is like a mustard seed that a person took and sowed in a field.
It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the ‘birds of the sky come and dwell in its branches.’”
The Parable of the Yeast.
He spoke to them another parable. “The kingdom of heaven is like yeast that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.”
The Use of Parables.
All these things Jesus spoke to the crowds in parables. He spoke to them only in parables,
to fulfill what had been said through the prophet:
“I will open my mouth in parables,
I will announce what has lain hidden from the foundation [of the world].”
The Explanation of the Parable of the Weeds.
Then, dismissing the crowds, he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.”
He said in reply, “He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the kingdom. The weeds are the children of the evil one,
and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.
Just as weeds are collected and burned [up] with fire, so will it be at the end of the age.
The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers.
They will throw them into the fiery furnace, where there will be wailing and grinding of teeth.
Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.
More Parables.
“The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.
Again, the kingdom of heaven is like a merchant searching for fine pearls.
When he finds a pearl of great price, he goes and sells all that he has and buys it.
Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind.
When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.
Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous
and throw them into the fiery furnace, where there will be wailing and grinding of teeth.
Treasures New and Old.
“Do you understand all these things?” They answered, “Yes.”
And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”
When Jesus finished these parables, he went away from there.
The Rejection at Nazareth.
He came to his native place and taught the people in their synagogue. They were astonished and said, “Where did this man get such wisdom and mighty deeds?
Is he not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?
Are not his sisters all with us? Where did this man get all this?”
And they took offense at him. But Jesus said to them, “A prophet is not without honor except in his native place and in his own house.”
And he did not work many mighty deeds there because of their lack of faith.
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Teach disa Jezu ghorantlo bhair sorun doriachê dhodder vochun boslo;
punn lokache itle vhodd zome Tachê sorxem aile, ki To eka hoddear choddun boslo ani sogllo lôk dhodder ravlo.
Ani tanchekodde uloun, Tannem tankam sobar vostu voparimnim sangleô. Tannem mhonn’lem: “Polleiat, konn-eklo vomp’pi vompunk gelo.
Vomptanam thoddem bim vatte-deger poddlem ani suknnim ailim ani tãnnim tem khelem.
Biak zobor mati nasli te koddpi-zomnir thoddem poddlem; te matiek kholai na zaun tem rokddench kirlolem. thõi chôdd-xi mati nasli; ani matiechi kholai nasli dekhun, tem rokddench kirlolem khorem,
punn vot khor zatôch ulpolem, ani pallam na zaun suklem.
Her kantteam modem poddlem, ani kantte vadd’toch taka chepun dhôrlem.
Her borê zomnir poddlem ani pik zalem: ekak xembhôr, dusreak satth, ani tisreak tis.
Kan asleleamnim aikunchem.”
Tedna xisamnim lagim sorun Taka vicharlem: “Voparimnim tanchê kodde kiteak uloitai?”
Tannem portipall kelo: “Kiteak Sorginchea Rajeache gutt ollkhunchem dennem tumkam dil’lem asa; team herank na.
Asa tankam Dev anink-ui ditolo ani tanchem map bhoron òt’telem; punn na tankam, asa tem porian tanchê koddlem Dev kaddun ghetolo.
Hea pasot Hanv tanchê kodde voparimnim uloitam, kiteak polleun-ui tankam disona, ani aikun-ui tim chit dinant nhoi mhonn somzo-i nant.
Adinch Izaiasan oxem sanglolem:dolleamnim tankam disona zanucheak,
kanamnim tankam sarkem aikunk mellona zaunche khatir,
monan tankam somzona zauncheak,
ani, tim Mhojê-xim portun ieun,
Hanvem tankam borim korina zaunche khatir .
’hea lokachem kalliz zodd-nibor zalam,
tanche kan bhere zaleat, ani tannim aple dolle dhampleat’, tea pasot
Aikun-aikun tumkam kãi somzochem na
polleun-polleun tumkam kãi dischem na.’,
tem tanchê sovem pallon ieta.
Punn polletat dekhun, te tumche dolle ani sarkem aikotat dekhun, te tumche kan bhagi!
Hanv tumkam khorench sangtam: tumi polletat tem polleunk zaite provadi ani nitivont mon’xam axelim, punn tankam polleunk mell’lem na; ani tumi aikotat tem aikunk-ui tim axelim, punn tankam aikunk mell’lem na.
Chit diun aikat, tor, ani Vomp’p-eache voparicho orth kitem to zomzun gheiat.
Rajeachem utor aikotat ani tem somzonant tim vatter vomplelea bia sarkim; devchar ieun tanchea kallzant vomplelem tem kaddun vhorta.
Khoddpi zomnir poddlelem bim utor aikotat ani rokddinch tem hurben manun ghetat tim mon’xam;
punn tankam apnnam bhitôr pallam nant; ani tim thoddoch vêll thir urtat; tea utrak lagun upodre ani dhumallo iena fuddem tancho bhavart rokddoch halta.
Kantte-amnim vomplelem bim utor aikotat tim mon’xam, punn hea sonvsaracheô dhasti ani girestkaiechi bhul utor damun dhôrtat ani taka pik zainam.
Borê zomnir vomplam tem, utor aikotat ani somzotat tim mon’xam; him pik ditat, ekak xembhôr, dusreak satth, tisreak tis.”
Aniêk vopar tankam ghalun Tannem mhonn’lem: “Aplea xetant borem bim vomplelea eka momxa porim sorginchem raj.
Sogllim nhidlelim astana, tacho dusman ailo ani gonva modem nêr vompun gelo.
Xet vaddon konnsam ietôch, nêr-ui dixtti poddlo.
Ghorkaracheam vavraddeamnim tachê sorxem ieun mhonn’lem: ‘Dhonia, tujea xetant tunvem borem bim vomplelem nhoi? Tôr nêr khõicho ailo?’
Tannem oxi tankam zap dili: ‘Hem dusmanan kel’lem kam’. ‘Chakramnim taka vicharlem: ‘Ami vochun xet nôddlelem tuka zai?’
Tannem zobab dilo: ‘Naka; nêr umttitanam, ghoddiek tumi tea borabôr gonv-ui umttixeat.
Lunvnni ieit porian don-ui borabôr vaddom-di; ani lunvnnechea vellar, poilo nêr ektthãi korun ujeak lavchê khatir, tachim penddkulam bandat; magir gonv mhojea koddeant bhôrat mhonn hanv lunvteleank sangtolom.’ ”
Ani êk vopar ghalun, Tannem tankam sanglem: “Sansvachem bim gheun, eka mon’xan tem aplea porsant lailem tea sansvachea bia porim sorginchem raj.
Tem khorench soglleam bia-vôn lhan; punn vaddtôch, sogllea zhadd-palea vôn vhodd zaun, ek zhadd zata, ki varea velim suknnim ieun tacheam khandiancher vosti kortat.”
Jezun anink êk vopar tankam sangli: “Êkê bailen khomir gheun, vhoddlim tin mapam môll’lo-pittant to misoll kelo ani sogllench pitt fuglem; tea khomira porim sorginchem raj.”
“Voparimnim uloitolom, sonvsar
rochloleak gupit asleleô vostu ugteô kortolom”,
oxem provadeachem hem utor khorem zaunche khatir Jezun voparimnim soglleô heô vostu porjek sangleô ani voparim bogor To tanchê kodde kainch uloinaslo.
Tedna, lokak dhaddtôch, Jezu ghorant bhitôr gelo, ani Tacheam xisamnim Tachê sorxem ieun mhonn’lem: “Xetantlea nerachê voparichi somzonni amkam di.”
Tannem portipallun tankam sanglem: “Borem bim vompta to Mon’xacho Put.
Xet mhonngê sonvsar. Borem bim mhonn’lear Rajeachim bhurgim. Nêr, Noxtteachim bhurgim.
Nêr vomplo to dusman, devchar. Lunvnnecho vêll, kallachi sompadnni. Lunvpi, devdut.
Zoxem nêr ektthãi korun ujeant lastat, toxem kallachê sompadnnek zatelem.
Mon’xacho Put Apleam dutank dhaddtolo ani dusreank patok korunk oddun vhortat team soglleank ani her soglleo noxtteo vostu kortat tankam Tachea rajeantlim zomoun
te ujeachea agtteant uddoitele. Thõi sogllim rudon korun ani dant korkoraun astelim.
Tedna Devak manovlelim mon’xam aplea Bapachea rajeant suria vori porzolltelim. Aikunk kan asleleamnim aikunchem.
eka xetant liplo-aslo êk tthevo mell’toch, to novean lipoun dovorun, ani itlo khuxal zaun ki vochun, magir apnna kodde aslem titlem-i vikun ani porot vochun tem xetuch viktem gheta tea konn eklea monxa porim sorginchem raj.
Têch bhaxen ek unch molachem motim mellona fuddem vochun, apnna kodde aslem titlem-i vikun ani tem motinch viktem gheta tea, nazuk motiam sodunk bhonvto, eka veparea sarkem Sorginchem Raj.
Toxench êk rampônn doriant marlea uprant, tika soglleam jin’sanchi maslli podd’toch, ti bhòrlea uprant, ti oddun haddtat ani veller bosun, bori maslli panttleamnim ghaltat ani upkaronam ti bhair uddoitat te porim sorginchem raj.
Kallachê sompadnnek toxench zatelem: devdut bhair sortele ani boream mon’xam modlim noxtteank kuxin kaddtele
ani tankam ujeachea agtteant uddoitele: thõi tim rudon korun ani dant korkoraun astelim.
Hem sogllem somzoleat tumi?” Jezun tanchekodde vicharlem. Tannim mhonn’lem: “Hôi.”
Ani Tannem tankam sanglem: “Mhonntôch, sorginchea rajeacho xis zalolo dôr-eklo dhormxastri aplea bhanddarantleô noveô ani pornneô vostu bhair kaddtelea eka ghorkara sarko.”
Heô vopari sangun sompoitôch, Jezu thõicho bhair sorun gelo.
Ani Aplea khaxa ganvant vochun To tanchea devsthanant oxi xikovnn ditalo, ki lôk ojap zaun mhonntalo: “Hi zannvai ani vismitam korchi podvi haka khõichi?
Ho thov’iacho put nhoi? Maria mhonntat ti tachi avoi nhoi? Ani Jakob, Juze, Simanv ani Judas tache bhav nhoi?
Ani tacheô bhoinni soglleô amchêch modem asat nhoi? Tôr hem sogllem taka khõichem ailem?”
Ani Taka mandun gheunk tanchean zainaslem. Punn Jezun tankam mhonn’lem: “Eka provadeak fokot aplea khaxa desant ani aplea ghorant man na.”
Ani tankam bhavart naslo dekhun Jezun thõi chodd-xim vismitam kelim nant.
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Matthew
| 14 |
At that time Herod the tetrarch heard of the reputation of Jesus
and said to his servants, “This man is John the Baptist. He has been raised from the dead; that is why mighty powers are at work in him.”
The Death of John the Baptist.
Now Herod had arrested John, bound [him], and put him in prison on account of Herodias, the wife of his brother Philip,
for John had said to him, “It is not lawful for you to have her.”
Although he wanted to kill him, he feared the people, for they regarded him as a prophet.
But at a birthday celebration for Herod, the daughter of Herodias performed a dance before the guests and delighted Herod
so much that he swore to give her whatever she might ask for.
Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.”
The king was distressed, but because of his oaths and the guests who were present, he ordered that it be given,
and he had John beheaded in the prison.
His head was brought in on a platter and given to the girl, who took it to her mother.
His disciples came and took away the corpse and buried him; and they went and told Jesus.
The Return of the Twelve and the Feeding of the Five Thousand.
When Jesus heard of it, he withdrew in a boat to a deserted place by himself. The crowds heard of this and followed him on foot from their towns.
When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick.
When it was evening, the disciples approached him and said, “This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves.”
[Jesus] said to them, “There is no need for them to go away; give them some food yourselves.”
But they said to him, “Five loaves and two fish are all we have here.”
Then he said, “Bring them here to me,”
and he ordered the crowds to sit down on the grass. Taking the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.
They all ate and were satisfied, and they picked up the fragments left over —twelve wicker baskets full.
Those who ate were about five thousand men, not counting women and children.
The Walking on the Water.
Then he made the disciples get into the boat and precede him to the other side, while he dismissed the crowds.
After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone.
Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it.
During the fourth watch of the night, he came toward them, walking on the sea.
When the disciples saw him walking on the sea they were terrified. “It is a ghost,” they said, and they cried out in fear.
At once [Jesus] spoke to them, “Take courage, it is I; do not be afraid.”
Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.”
He said, “Come.” Peter got out of the boat and began to walk on the water toward Jesus.
But when he saw how [strong] the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!”
Immediately Jesus stretched out his hand and caught him, and said to him, “O you of little faith, why did you doubt?”
After they got into the boat, the wind died down.
Those who were in the boat did him homage, saying, “Truly, you are the Son of God.”
The Healings at Gennesaret.
After making the crossing, they came to land at Gennesaret.
When the men of that place recognized him, they sent word to all the surrounding country. People brought to him all those who were sick
and begged him that they might touch only the tassel on his cloak, and as many as touched it were healed.
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Team disamnim Jezuchi kirti upraza Herodichea kanar poddli
ani tannem aplea razvaddeantleam mon’xank mhonn’lem: “ Juanv Batist ho; to mel’leantlo jivont zala; hea pasot tachê vorvim ochoriam zatat.”
“Tujea bhavachê bailek tum gheun asai tem tujem kortub sarkem nhoi.”, oxem Juanv Batistan Herodik sanglelem dekhun, Herodias mhonnlolê, aplea bhava Filipachê bailek lagun, Herodinuch Juanv Batistak dhorun bandlolo ani bondkhonnint ghal’lo.
To taka jivexim marunk sôdtalo, punn lokak bhietalo, kiteak lôk Juanvak provadi mhonn man’talo.
Uprant, Herodichea zolmachea disa Herodiasichi dhuv soglleam mukhar ieun nachli ani Herod itlo khuxi zalo,
ki apnna kodde ti magit titlem-i tika ditolom mhonn soput gheun tannem bhasailem.
Aple avoiche xikovnne pormonnem tinnem maglem: “Eka tattant anga ani atam mhaka Juanv Batistachem xins ghalun di.”
Raza khontibhorit zalo, punn soputak lagun ani ponkttik bosleleanchê bhiddek poddon, tannem ti tika diunk laili;
ani monis dhaddun bondkhonnint Juanvachem xins kaplem.
Tachi tokli eka tattant ghalun haddli ani cheddvak dili ani tannem ti aplê avoi-xim vheli.
Juanvache xis aile ani tãnnim tachi kudd vhorun nikhipili, ani vochun Jezuk hi khobor dili.
Hem aikona fuddem, Jezu thõicho bhair sorlo ani hoddear bosun êkê eksurê svater, eklo ravchê khatir, koddsorun gelo; punn hem lokak kolltôch, nogram thaun tim Tachê pattlean pãi-vatten cholun gelim.
Hoddea velo denvun Tannem puskôll lokak dekhlo; ani tanche churchure dhorun tancheam vaittakarank borim kelim.
Sanjechea vellar Tacheam xisamnim lagim sorun mhonn’lem: “Hi svat eksuri ani sanz zali; mhonntôch lokak dhaddun di; tankam apnnank jevonn-khann viktem gheum-di.”
Jezun tankam mhonn’lem: “Tãnnim khõisoruch vechi goroz na; tankam khaunk-jevunk tumich diat.”
Punn tãnnim portipall kelo: “Panch undde ani don maslleô kaddun, amchê lagim hanga kãich na.”
Tedna Tannem mhonn’lem: “Tim hanga Mhojê-xim haddat.”
Lokak Tannem tonnacher jevnnak bosunk lailem; panch undde ani don maslleô hatant gheun, Tannem sorgak dolle ubarle ani Devak dhin’vaslo; magir unddeanche kuddke kele ani xisam lagim dile, ani xisamnim te lokak vanttle.
Sogllim jevlim ani dhadoxi zalim; ani urlole kuddke-tukdde tãnnim ektthãi kele, bara panttleô upott bhòrloleô.
Bailank ani bhurgeank dhorinastanam jevlele te dadlech sumar panch hozar asle.
Ani rokddench Apunn lokak ghora dhaddta mhonnosôr, Jezun xisank hoddear choddunk ani Apnna adim pelê toddi vochunk lailem.
Lokak dhaddlea uprant, To ekloch magnnem korunk dongrar gelo. Sanje vell zatôch porian To thõi ekloch aslo.
Hoddem bhair doriant pavun lharamnim boddovtalem, kiteak portem varem martalem.
Fantea parar Jezu doriacher cholun tanchê sorxem ailo.
Ani Taka doriacher cholun ieta to polleun, bhut mhonn somzun te bhiele, ani bhirantin tãnnim bob marli.
Punn rokddench Jezun tanchê kodde uloun mhonn’lem: “Dhir dhôrat, Hanv To! Bhienakat!”
Pedrun portipall korun mhonn’lem: “Saiba, Tunch zalear, udkacher cholun Tujê sorxem hanv ie-so kôr.”
Jezun mhonn’lem: “Ie.” Tedna Pedru hoddea velo denvun Jezu sorxim vochunk udkacher cholunk laglo;
punn vadoll polleun bhielo ani buddunk laglo. Bob marun tannem mhonn’lem: “Somia, mhaka vattai!”
Ani rokddoch Jezun hat pavoun taka dhôrlo ani mhonn’lem: “Holkea bhavartachea mon’xa, kiteak mhonn dubhavloi tum?”
Ani te hoddear choddtat mhonnosôr, varem thamblem.
Hoddeant asle tãnnim Tachê mukhar sorpottun mhonn’lem: “Khoreponnim Devacho Put Tum!”
Ani pelê toddi pavtôch, te Genezaret ganvant aile.
Tea ganvcheam mon’xamnim Taka ollkhotôch char-ui kodden sangunk dhaddlem; tedna somest vaittakarank Tachê sorxim haddlim;
Tachea vostrachê degek tori hat lavunk di mhonn Tachê lagim magtalim, ani hat lailo titlim-i sarkim borim zalim.
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Matthew
| 15 |
Then Pharisees and scribes came to Jesus from Jerusalem and said,
“Why do your disciples break the tradition of the elders? They do not wash [their] hands when they eat a meal.”
He said to them in reply, “And why do you break the commandment of God for the sake of your tradition?
For God said, ‘Honor your father and your mother,’ and ‘Whoever curses father or mother shall die.’
But you say, ‘Whoever says to father or mother, “Any support you might have had from me is dedicated to God,”
need not honor his father.’ You have nullified the word of God for the sake of your tradition.
Hypocrites, well did Isaiah prophesy about you when he said:
‘This people honors me with their lips,
but their hearts are far from me;
in vain do they worship me,
teaching as doctrines human precepts.’”
He summoned the crowd and said to them, “Hear and understand.
It is not what enters one’s mouth that defiles that person; but what comes out of the mouth is what defiles one.”
Then his disciples approached and said to him, “Do you know that the Pharisees took offense when they heard what you said?”
He said in reply, “Every plant that my heavenly Father has not planted will be uprooted.
Let them alone; they are blind guides (of the blind). If a blind person leads a blind person, both will fall into a pit.”
Then Peter said to him in reply, “Explain [this] parable to us.”
He said to them, “Are even you still without understanding?
Do you not realize that everything that enters the mouth passes into the stomach and is expelled into the latrine?
But the things that come out of the mouth come from the heart, and they defile.
For from the heart come evil thoughts, murder, adultery, unchastity, theft, false witness, blasphemy.
These are what defile a person, but to eat with unwashed hands does not defile.”
The Canaanite Woman’s Faith.
Then Jesus went from that place and withdrew to the region of Tyre and Sidon.
And behold, a Canaanite woman of that district came and called out, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.”
But he did not say a word in answer to her. His disciples came and asked him, “Send her away, for she keeps calling out after us.”
He said in reply, “I was sent only to the lost sheep of the house of Israel.”
But the woman came and did him homage, saying, “Lord, help me.”
He said in reply, “It is not right to take the food of the children and throw it to the dogs.”
She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”
Then Jesus said to her in reply, “O woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that hour.
The Healing of Many People.
Moving on from there Jesus walked by the Sea of Galilee, went up on the mountain, and sat down there.
Great crowds came to him, having with them the lame, the blind, the deformed, the mute, and many others. They placed them at his feet, and he cured them.
The crowds were amazed when they saw the mute speaking, the deformed made whole, the lame walking, and the blind able to see, and they glorified the God of Israel.
The Feeding of the Four Thousand.
Jesus summoned his disciples and said, “My heart is moved with pity for the crowd, for they have been with me now for three days and have nothing to eat. I do not want to send them away hungry, for fear they may collapse on the way.”
The disciples said to him, “Where could we ever get enough bread in this deserted place to satisfy such a crowd?”
Jesus said to them, “How many loaves do you have?” “Seven,” they replied, “and a few fish.”
He ordered the crowd to sit down on the ground.
Then he took the seven loaves and the fish, gave thanks, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.
They all ate and were satisfied. They picked up the fragments left over—seven baskets full.
Those who ate were four thousand men, not counting women and children.
And when he had dismissed the crowds, he got into the boat and came to the district of Magadan.
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Tedna Jeruzalea thaun Farizev ani dhormxastri Jezu-xim aile. Tãnnim mhonn’lem:
“Purvozamnim korun dovorleli chal Tuje xis kiteak môddtat? Tôr te jevnna adim aple hat dhuinant.”
Tannem portipall kelo: “Ani tumi tumchê chalik lagun Devachi adnia môddtat tem kiteak?
Tôr Devan sanglam: ‘Bapaik ani avoik man di’; ani ‘bapaik vô avoik xiraptat tim morun vochum.’
Punn ‘Mhojê koddlem kitem-i tuka upkarto aslem, tem hanvem Devak bhettoilam,’ oxem Konn-ui bapaik vô avoik mhonnta
tedna bapaik vô avoik man diuncho tankam anink kaido na .’ tumi mhonntat He baxen tumchê chalik lagun tumi Devachi adnia nopoit keli.
Ddhongiamnô!
‘Ho lôk onttamnim Mhaka vakhannta,
punn tanchem kalliz Mhojê thaun pois asa.
Ho lok Mhoji puza korta ti polki puza.
Ho lok xikoita tim xastram fokot mon’xamnim kel’le kaide!”’,
oxem Izaiasan tumchê vixim
adim- fuddench sarkench tem sangun dovorlam.
Lokak Apnna sorxem apoun Tannem tankam sanglem: “Aikat ani somzun gheiat:
tonddant bhitôr veta tem mon’xank mhellim korina; punn tonddantlem bhair sorta tench mon’xank mhelloita.”
Tedna xisamnim lagim ieun mhonn’lem: “Hem Tujem utor aikun Farizevank opman zalo mhonn zannoi tum?”
Tannem portipall kelo: “Mhojea sorginchea Bapan lavunk nant tim sogllim zhaddam umtton vetelim.
Tanchi khoboruch naka. Te apunnuch kurdde; ani eklo kurdd’do dusream kurddeank vatt dakhoita tedna dog-ui fonddant poddtele.
Tedna Pedrun uloun mhonn’lem: “Amkam hê voparichi somzonni di.”
Jezun zap dili: “Tumkam ozun somzonni na?
Tonddant bhitôr veta titlem-i pottant pavta ani pottantlem bhair veta mhonn tumi somzonant kitem?
Punn jem tonddantlem bhair sorta tem kallzant thaun ieta ani tench mon’xank mhelloita.
Tôr kallzant thaun bhair sortat vaitt ievzonnô, prannghat, pordvar, kazar zainasleam ekamekacho lingbhog, choriô, lottik govaiô, ninda.
Mon’xank mhellim kortat tim hinch. Punn hat dhuinastanam jevlear mon’xam mhellim zainant.”
Ani Jezu thõicho bhair sorlo ani Tirachea ani Sidon’chea prantant koddsorun gelo.
Ani ovchit teach prantantli Khanaan’chi êk bail, bhair sorun, “Somia, Davidachea Puta, mhoji kaklut kôr! mhojê dhuvek devchar zobôr piddapidd dita.”, oxi huiêli marit, Tache xim aili.
Punn Tannem tika êk zap kaddli na. Mhonntoch lagim sorun Tacheam xisamnim Tachê kodde oxem poratun maglem: “ ti amchê pattlean bob marit ieta dekhun tika vochum-di”
Punn Tannem portipallun mhonn’lem: “Devan Mhaka fokot Israelachea ghoranneacheam sanddleleam xelliam thãi dhaddla.”
Toripunn lagim ieun, “Somia, mhaka pav!”, oxem mhonnun ti Tachê mukhar sorpottli.
Tannem zabab diun, oxem mhonn’lem: “Bhurgeancho unddo kaddun, sunneank ghalop mhonnlear sarkem nhoi.”
“Khorem, Saiba”, Tinnem mhonn’lem: “ Punn aplea dhoniachea meza vele dhornnir poddtat te kuddke sunnim-i khatat.”
Tedna portipallun Jezun tika mhonn’lem: “Eh ostore, vorto tuzo bhavart! Tuka zai toxem zaum.” Ani tichi dhuv têch ghoddier bori zali.
Thõicho bhair sorun, Jezu Galileiachea doria-degechean gelo ani dongrar choddun thõi boslo.
Ani lokacheô urponji longddeank, kurdd’deank,thontteank, moneank ani zaiteam herank gheun Tachê sorxim aileô, ani Tacheam pãiam lagim tãnnim tankam dovorlim ani tankam soglleank Tannem borim kelim.
Mhonn’toch monim uloito, osad poddlelim sarkim zato, longddim cholto ani kurdd’deank dixtti podd’to polleun teo urponji ojap zaleô ani tannim Israelachea Devak mhoima dili.
Punn Apnna xim apoun, Jezun Apleam xisank mhonn’lem: “Tin dis zale tim Mhojê borabôr asat ani jevunk-khaunk tanchê kodde kãich na dekhun Mhaka tanche churchure distat. Ani tankam upaxim dhaddunk Mhaka naka. Na zalear tim vatter ghunvoll ieun poddtit.”
Xisamnim Taka mhonn’lem: “Tôr hê eksurê svater itlea lokak dhadoxi korunk amchê kodde itle undde khõiche astele?”
Jezun tankam vicharlem: “Tumchê lagim kitle undde asat?” Tãnnim sanglem: “Sat, ani thoddeo daktteo maslleo.”
Tedna Jezun lokak dhornnir bosunk lailo.
Tannem sat undde ani maslleô ghetlim ani Devak dhin’vasun tanche kuddke kele ani Tannem te xisankodde dile ani xisamnim te lokak vanttle.
Tim sogllim jevlim ani dhadoxi zalim. Ani urloleam kuddkeam-tukddeancheô sat panttleô tãnnim bhôrleô.
Bhurgeank ani bailank dhorinastanam jevlele te dadlech char hozar asle.
Ani lokak ghora dhaddtôch To hoddear choddlo ani Magedan’chea prantant gelo.
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Matthew
| 16 |
The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven.
He said to them in reply, “[In the evening you say, ‘Tomorrow will be fair, for the sky is red’;
and, in the morning, ‘Today will be stormy, for the sky is red and threatening.’ You know how to judge the appearance of the sky, but you cannot judge the signs of the times.]
An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah.” Then he left them and went away.
The Leaven of the Pharisees and Sadducees.
In coming to the other side of the sea, the disciples had forgotten to bring bread.
Jesus said to them, “Look out, and beware of the leaven of the Pharisees and Sadducees.”
They concluded among themselves, saying, “It is because we have brought no bread.”
When Jesus became aware of this he said, “You of little faith, why do you conclude among yourselves that it is because you have no bread?
Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up?
Or the seven loaves for the four thousand, and how many baskets you took up?
How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees.”
Then they understood that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.
Peter’s Confession About Jesus.
When Jesus went into the region of Caesarea Philippi he asked his disciples, “Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter said in reply, “You are the Messiah, the Son of the living God.”
Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.
I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”
Then he strictly ordered his disciples to tell no one that he was the Messiah.
The First Prediction of the Passion.
From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.
Then Peter took him aside and began to rebuke him, “God forbid, Lord! No such thing shall ever happen to you.”
He turned and said to Peter, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.”
The Conditions of Discipleship.
Then Jesus said to his disciples, “Whoever wishes to come after me must deny himself, take up his cross, and follow me.
For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it.
What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life?
For the Son of Man will come with his angels in his Father’s glory, and then he will repay everyone according to his conduct.
Amen, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”
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Farizev ani Saduki Tachê-xim aile ani Tachi porikxa korunk apnnank sorga veli êk khunna dakhoi mhonn Tachê kodde magunk lagle.
Tannem oso portipall kelo: “Sanz zatôch tumi oxem mhonntat: ‘Mollob tambddem zal’lem asa dekhun, az xitollai asteli’;
ani sokallim tumi mhonntat: ‘Mollob tambsar zalam ani molbhott asa dekhun, az modd astelem.’ Mhonntôch mollbachem rup tumi ollkhunk zannont, punn hea kallacheô khunna mat tumchean ollkhunk zaina !
Hi atanchi khotti ani bhavart-nasleli pinddka khunna sodta! Punn Jonasachê khunnê bhair Dev tika her dusri anink khuinchi-i khunna diuncho na.” Ani tankam thõich sanddun To gelo.
Xis doriachê pelê toddi ietana undde haddunk visorlole.
Jezun tankam sanglem: “Polleiat, Farizevanchê ani Sadukinchê fugi vixim chotraien cholat.”
Ani te apnnam modem mhonnunk lagle: “Ami undde haddunk nant dekhun To oxem mhonnta.”
Ani te vixim zanna zaun Jezun mhonn’lem: “Undde haddunk nant dekhun mhonn kiteak tumchêch modem uloitat tumi? Unnea bhavartacheamno?
Ozun porian somzunk nant tumi? Panch undde panch hozar dadleank pavoile ani kitleô panttleô tumi bhorun kaddleô, hacho tumkam ugddas na?
Toxench sat undde char hozar dadleank pavoile ani kitle korondd tumi bhorun kaddle, tacho-i bi tumkam ugddas na?
Unddeam vixim nhoi, punn Farizevanchê ani Sadukinchê fugi vixim chotraien cholunk, Hanv tumche kodde uloilom tem tumi somzunk nant tem koxem?”
Tedna unddeanchê fugi vixim nhoi, punn Farizevanchê ani Sadukinchê xikovnnê vixim chotraien cholat, oxem Tannem mhonnlelem mhonn te somzole.
Filipa Xezareiachea prantant pavtôch Jezun Apleam xisam kodde vicharlem: “Mon’xachea Putak lôk konn mhonn dhôrtat?”
Ani tãnnim zobab dilo: “Kãi zonnam Juanv Batist, konn-konn Elija, dusrim konn-konn Jeremias vô provadeantlo konn-eklo, oxem mhonntat.”
Tannem vicharlem: “Tôr tumi Hanv konn mhonntat?”
Tedna Simanv Pedru oso uloilo: “Krist To Tum, jivea Devacho Put!”
Zobab diun, Jezun taka mhonn’lem: “Simanv, Jonachea puta, tum subhagi, kiteak rogta-masan nhoi punn sorgar asto Mhojea Bapan hem tuka ugtem kelam.
Tôr Hanv-ui tuka sangtam: tum Pedru, mhonngê khoddop ani hea khoddpacher Hanv mhoji sobha bandtolom, ani ticher zoit vhorunk emkonddak legun podvi aschi na
Hanv tuka Sorginchea Rajeacheô chaviô ditolom; jea kiteak sonvsarant tum na mhonnxi, taka sorgar Dev na mhonntolo; ani jea kiteak sonvsarant tum hôi mhonnxi, taka sorgar Dev hôi mhonntolo.”
Magir Apunn Krist mhonn konnakuch sanginam zaunk Tannem xisank khôr adnea dili.
Tedna thaun Jezu Apleam xisank spôxtt sangunk laglo: “Devachê khuxê pormannem, Hanv Jeruzaleak vecho asam; zannteanchea, mukhel iadnikanchea ani dhormxastreanchea hatantlem Hanvem zaitem sõschem asa; te Mhaka jivexim martele; ani tisrea disa Dev Mhaka punorjivont kortolo.”
Tedna, Taka kuxin vhorun, Pedru oso Taka bhexttaunk laglo: “Kednanch na, Saiba! hem Dev Tuka kednanch nirminam zaum!”
Ani Tannem vollon Pedruk sanglem: “Mhojê mukhavelo voch, Soitana! Hanv adllon poddunk Mhojê vatter ubo zal’lo fatôr tum; kiteak tujem chintop mon’xanchem, tem Devachem nhoi.”
Tedna Jezun Apleam xisank mhonn’lem: “Konnank Mhozo pattlav korchi khuxi asa zalear, tãnnim apnnanchêch khuxechi vatt sôddchi, aplo khuris ukôlcho ani Mhojê pattlean ieunchem.
Kiteak jim konn aplo jiv samballun dhorunk sôdtat, tim aplo jiv hogddaitelim; punn jim konn Mhojê khatir aplo jiv hogddaitat, tim aplo jiv samballun dhôrtelim.
Tôr sogllo sonvsar zôddit ani aplo jiv ibaddit zalear, mon’xak koslo adav? Vô aplea jivachê bodlek mon’xan kitem diunk zait?
Mon’xacho Put Apleam dutam borabôr Aplea Bapachê mhoimen ietolo, ani tedna zonn-ekleak ap-apleam kornneam pormannem inam’ ditolo.
Hanv tumkam khorench sangtam: hanga asat tantlim kãi zonnam Aplea rajeant ieto, Mon’xachea Putak polleunchê adim morchim nant.”
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Matthew
| 17 |
After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves.
And he was transfigured before them; his face shone like the sun and his clothes became white as light.
And behold, Moses and Elijah appeared to them, conversing with him.
Then Peter said to Jesus in reply, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah.”
While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, “This is my beloved Son, with whom I am well pleased; listen to him.”
When the disciples heard this, they fell prostrate and were very much afraid.
But Jesus came and touched them, saying, “Rise, and do not be afraid.”
And when the disciples raised their eyes, they saw no one else but Jesus alone.
The Coming of Elijah.
As they were coming down from the mountain, Jesus charged them, “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”
Then the disciples asked him, “Why do the scribes say that Elijah must come first?”
He said in reply, “Elijah will indeed come and restore all things;
but I tell you that Elijah has already come, and they did not recognize him but did to him whatever they pleased. So also will the Son of Man suffer at their hands.”
Then the disciples understood that he was speaking to them of John the Baptist.
The Healing of a Boy with a Demon.
When they came to the crowd a man approached, knelt down before him,
and said, “Lord, have pity on my son, for he is a lunatic and suffers severely; often he falls into fire, and often into water.
I brought him to your disciples, but they could not cure him.”
Jesus said in reply, “O faithless and perverse generation, how long will I be with you? How long will I endure you? Bring him here to me.”
Jesus rebuked him and the demon came out of him, and from that hour the boy was cured.
Then the disciples approached Jesus in private and said, “Why could we not drive it out?”
He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” [
]
The Second Prediction of the Passion.
As they were gathering in Galilee, Jesus said to them, “The Son of Man is to be handed over to men,
and they will kill him, and he will be raised on the third day.” And they were overwhelmed with grief.
Payment of the Temple Tax.
When they came to Capernaum, the collectors of the temple tax approached Peter and said, “Doesn’t your teacher pay the temple tax?”
“Yes,” he said. When he came into the house, before he had time to speak, Jesus asked him, “What is your opinion, Simon? From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners?”
When he said, “From foreigners,” Jesus said to him, “Then the subjects are exempt.
But that we may not offend them, go to the sea, drop in a hook, and take the first fish that comes up. Open its mouth and you will find a coin worth twice the temple tax. Give that to them for me and for you.”
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Sov disam uprant Pedruk, Jakobak ani tachea bhava Juanvak Jezun eka unch dongrar kuxin vhele
ani tanchê mukhar Tachem rup bodòl’lem. Tachem mukhamoll suria porim loklokit zalem ani Tachim vostram uzvadda porim dhovim-ful zalim.
Ovchituch Moizes ani Elija Tachê kodde uloito tankam dixtti poddle.
Tedna Pedrun Jezuk mhonn’lem: “Somia, ami hangach ravlear borem. Tuka zai zalear, tin tombu hanga hanv ubartam: êk Tuka, êk Moizesak ani êk Elijak.”
To uloita thõich astana, tankam eka porzollit kupan dhample ani, “Ho Mhozo Put, kherit opurbaiecho; Tacher asa Mhojem dhadosponn. Tachem tumi aikat.” oso tea kupantlo êk tallo aikum ieilo.
Hem aikun, xis omte poddle ani ekdom’ bhiele.
Punn Jezun lagim sorun tankam hat lailo ani mhonn’lem: “Utthat, bhieum nakat.”
Dolle ugddun polle zalear, tankam Jezu bogor anink konnuch dislo na.
Dongra vele denvtastana, Jezun tankam oxem formailem: “Mon’xacho Put mel’leantlo punorjivont zait porian hea dorxonachi khobor konnakuch sanginakat.”
Ani Tacheam xisamnim Tachê kodde oxem vicharlem: “Elija poilo ieunk zai, oxem dhormxastri kiteak mhonntat tôr?”
Tannem oxi zap dili: “Elija ietolo khoro, ani sogllem tharear ghaltolo;
punn Elija ailo mhonn Hanv tumkam sangtam, ani tãnnim taka ollkhun ghetlo na ani apnnank zai toxem tannim taka kelem. Têch porim Mon’xachea Putan-ui tanchea hatantlem sõschem asa.”
Tedna Juanv Batista vixim To uloitalo mhonn xis somzole.
Ani Jezu lôk aslo thõi pavtôch êk dadlo Tachê sorxim ailo, ani Tachê mukhar dimbi ghalun,
tannem mhonn’lem: “Somia, mhojea putachi kaklut kôr! taka moddnnem marta ani to chôdd koxttovta; sobar pavtti ujeant ani bhonvn-bhonvn udkant to poddta;
hanvem taka Tujeam xisam sorxim vhelo, punn tanchean taka boro korunk zalem na.”
Tedna Jezun portipallun mhonn’lem: “Bhavart nasloli ani khotti pinddka tumi! Kitlo vêll mhonn tumchê sorxem Hanvem ravchem? Kedna porian Hanvem tumkam sõschim? Taka hanga Mhojê-xim haddat.”
Ani Jezun taka bobatt kortôch, devchar tachê velo bhair sorlo ani to bhurgo têch ghoddier thaun boro zalo.
Tedna Jezu sorxem kuxin ieun xisamnim vicharlem: “Taka bhair ghalunk amchê kodde kiteak ghòddunk na?”
Jezun tankam sanglem: “Tumcho bhavart unno dekhun. Hanv tumkam khorench sangtam: sansvachea konnea edo tumkam bhavart asot zalear, hea dongrak tumi mhonntelet: ‘Hanga thaun thõi voch!’, ani to vetolo; ani tumchean korunk zaina toslem kãich aschem na.”
Te Galileiant ektthovlele astana, Jezun tankam mhonn’lem: “Mon’xacho Put mon’xanchea hatant poradhin zatolo,
te Taka jivexim martele ani tisrea disa Dev Taka punorjivont kortolo.” Hem aikun tankam motti khônt zali.Devmondirachi Pott’tti Farik Korop
Te Kapernaumant pavtôch, Devmondirachi pott’tti gheteleamnim Pedru sorxem ieun vicharlem: “Tumcho Guru ordea staterachi devosthana-pott’ti farik korinam?”
Tannem zobab dilo: “Korta.” Ani oxem mhonnun to ghorant bhitôr gelo. Punn to ulounchê adinch Jezun taka mhonn’lem: “Simanv, tuka kitem dista? Sonvsarantle raza konnam koddcho dôndd vô pott’tti ghetat? Apleam nagrikam koddcho vô porkeam koddcho?”
Tannem zobab dilo: “Porkeam koddcho.” “Mhonntôch nagrik suttlim.
Punn tankam vaitt dêkh dina zaunk, doriant vochun gori ghal, ani poili choddta ti maslli dhôr, tichem tondd ugôdd ani tantum tuka êk stater melltolo; to ghe ani Mhojea ani tujea nanvan tankam di.”
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Matthew
| 18 |
At that time the disciples approached Jesus and said, “Who is the greatest in the kingdom of heaven?”
He called a child over, placed it in their midst,
and said, “Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven.
Whoever humbles himself like this child is the greatest in the kingdom of heaven.
And whoever receives one child such as this in my name receives me.
Temptations to Sin.
“Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea.
Woe to the world because of things that cause sin! Such things must come, but woe to the one through whom they come!
If your hand or foot causes you to sin, cut it off and throw it away. It is better for you to enter into life maimed or crippled than with two hands or two feet to be thrown into eternal fire.
And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than with two eyes to be thrown into fiery Gehenna.
The Parable of the Lost Sheep.
“See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father. [
]
What is your opinion? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go in search of the stray?
And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray.
In just the same way, it is not the will of your heavenly Father that one of these little ones be lost.
A Brother Who Sins.
“If your brother sins [against you], go and tell him his fault between you and him alone. If he listens to you, you have won over your brother.
If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’
If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector.
Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
Again, [amen,] I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.
For where two or three are gathered together in my name, there am I in the midst of them.”
The Parable of the Unforgiving Servant.
Then Peter approaching asked him, “Lord, if my brother sins against me, how often must I forgive him? As many as seven times?”
Jesus answered, “I say to you, not seven times but seventy-seven times.
That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants.
When he began the accounting, a debtor was brought before him who owed him a huge amount.
Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.
At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’
Moved with compassion the master of that servant let him go and forgave him the loan.
When that servant had left, he found one of his fellow servants who owed him a much smaller amount. He seized him and started to choke him, demanding, ‘Pay back what you owe.’
Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’
But he refused. Instead, he had him put in prison until he paid back the debt.
Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.
His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to.
Should you not have had pity on your fellow servant, as I had pity on you?’
Then in anger his master handed him over to the torturers until he should pay back the whole debt.
So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”
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Ekdam xisamnim Jezu-xim ieun vicharlem: “Sorgarajeant soglleam-von vhôdd konn?”
Tedna Jezun, eka dhakttea bhurgeak apoun haddun, taka tanchê modem ubo kelo
ani mhonn’lem: “Hanv tumkam sot sangtam: tumchem jivit-mon bodòl’lea bogor ani tumi novean dhakttuleam bhurgeam vori zalea xivai, tumi Sorgarajeant bhitôr sorchinch nant.
Mhonntôch konn-ui apnnankuch hea bhurgea porim lhan kortit zalear, tim Sorgarajeant soglleam-von vhodd.
Eka dhakttulea oslea bhurgeak konn Mhojea nanvan ghetit zalear, tim Mhakach ghetat.
Punn Mhojer bhavart dovorteleam heam lhanam modlea ekleak ho bhavart soddunk konn-ui oddun vhortit tôr, danteachem ek pedd tanchea golleak bandun tankam khôl doriant buddoilear odik borem.
Dusreank bhavart soddunk oddun vhortat tosleam mon’xam pasot sonvsarachem kotta! herank bhavart soddunk oddun vhortat toslim mon’xam astelinch; punn jim konn dusreank bhavart soddunk oddun vhortat, tanchem kotta-kotta!
Tumcho hat vô pãi bhavart soddunk tumkam oddun vhorta zalear, to katrun uddoiat ani bhair marat; don hat vô don pãi asun sasnnachea ujeant tumkam uddoil’lê poros, lunddim vô thonttim zaun Jivitant bhitôr sorlear tumkam odik borem.
Ani tumcho dollo bhavart soddunk tumkam oddun vhorta zalear, to umttun kaddat ani bhair uddoiat; don dolle asun ujeachea emkonddant tumkam uddoil’lê poros, êkuch dollo gheun Jivitant bhitôr sorlear tumkam odik borem.
Polleiat, heam dhakttuleantlea ekleachi legun tumi beporva korum noiê, karonn, Hanv tumkam sangtam, sorgar tanche dut sorgar asto Mhojea sorgim-Bapachem mukhamoll thambonastanam polleit asat.
Tumkam kitem dista? Konn-eklea mon’xa kodde xembhôr xelliô astit ani tantuntli êk sanddlea zalear, nnoian’nnoi dongrancher soddun, hinddantli koddsorun gelea tika to sodunk vecho na kai?
Ani Hanv tumkam khorench sangtam: ti mell’li zalear, sanddunk nasleleam nnoian’nnoi xelliam poros, hichê vixim to odik khuxal zata.
Hêch baxen heam dhakttuleam bhitorlo eklo-i ibaddlolo tumchea Sorgim-Bapak naka.
Tuzo bhav tujer patok korit zalear, voch ani tumam-doganchêch bhitôr tachi chuk taka dakhoi. Tujem to aikot zalear, tujea bhavak tunvem zoddun ghetlo.
Tuka to aikona zait zalear, ‘dogam vô tegam sakxeanchê govaikecher sogllo tonn’to ruzu zaunk zai’ dekhun, tujê borabôr anink ekleak vô dogank gheun voch.
Punn tankam-i aikona zait zalear, sobhek kolloi; sobhek aikonai zait zalear, tedna tosleak sobhê bhailo vô dônddvosuldar zaum-di.
Hanv tumkam khorench sangtam: jea kiteak sonvsarant tumi na mhonnxeat, taka sorgar Dev na mhonntolo; ani jea kiteak sonvsarant tumi hôi mhonnxeat, taka sorgar Dev hôi mhonn’tolo.
Anink ek Hanv tumkam sangtam: tumchê bhitorlim dogam zannam sonvsarant kiteai vixim magunk eka monachim zatit zalear, Mhozo sorgim-Bap tem tumkam ditolo;
kiteak dogam vô tegam zannam Mhojea nanvan ektthãi zatat thõi tanchê modem Hanv asam.”
Tedna Tachê sorxem vochun Pedrun Taka mhonn’lem: “Somia, kitlê pavtti mhojea pelean mhojer chuk kelear hanvem taka bhôgsuncho? Sat pavtti legun?”
Jezun taka oso zobab dilo: “Sat pavtti nhoi, punn sot’tôr pavtti sat!
Hea pasot, Apleam chakrancho hixôb tharear ghalunk sodto konn eka patxaia porim sorginchem raj.
Hixôb gheunk suru kortôch, dha hozar talentanchem vorixtt rinn aslelea eka chakrak raza mukhar haddlo.
Farik korunk tachê kodde kãich naslem dekhun, tachê bailek, bhurgeank soit tachê lagim aslem-naslem titlem-i vikunk ani rinn farik korunk tachea dhonian hukum’ ghalo.
Mhonn’toch, ‘Tokôs kaddun matso rav, sogllem tujem hanv farik kortam.’ oxem mhonnun, to chakor tacheam pãiam poddlo.
Tea chakrache churchure dhorun, tea dhonian taka soddlo ani tem rinn-ui taka bhogxilem.
Ho chakôr bhair gelea uprant, taka fokot xembhôr holke dinar devo aslolo êk vangddi-chakôr taka mell’lo ani taka dhorun to tachi gomtti pillunk laglo. Tannem mhonn’lem: ‘Mhojem rinn farik kôr!’
Punn tacho vangddi tacheam pãiam poddun tachê kodde oxem magunk laglo: ‘Tokôs kaddun matso rav, sogllem tujem hanv farik kortam.’
Tori to aikonam zalo, punn gelo ani aplem rinn farik korit porian tannem tea vangddea-chakrak bondkhonnint ghalo.
Hem ghòddlelem polleun, tache her vangddi-chakor bhov dukhovle, ani vochun ghòddlelem titlem-i tãnnim aplea dhoniak kollit kelem.
Tedna dhonian taka apoun haddun mhonn’lem: ‘Khottea chakra, tunvem mhojê kodde magli dekhun, hanvem tuka sogllem tujem rinn bhôgxilem.
Tôr mhaka tuji doia disli toxich, tuka tujea vangddea-chakrachi doia disunk naka asli?’
Ani ragabhorit zaun, tannem sogllem aplem rinn farik kori porian, dhonian taka kosabanchea hatant ghalo.
Tumi zonn-eklo tumchea peleak kallzant thaun bhôgxina zaxeat zalear, Mhozo sorgincho Bap-ui tumkam bhôgxicho na.”
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Matthew
| 19 |
When Jesus finished these words, he left Galilee and went to the district of Judea across the Jordan.
Great crowds followed him, and he cured them there.
Some Pharisees approached him, and tested him, saying, “Is it lawful for a man to divorce his wife for any cause whatever?”
He said in reply, “Have you not read that from the beginning the Creator ‘made them male and female’
and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’?
So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate.”
They said to him, “Then why did Moses command that the man give the woman a bill of divorce and dismiss [her]?”
He said to them, “Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so.
I say to you, whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery.”
[His] disciples said to him, “If that is the case of a man with his wife, it is better not to marry.”
He answered, “Not all can accept [this] word, but only those to whom that is granted.
Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage for the sake of the kingdom of heaven. Whoever can accept this ought to accept it.”
Blessing of the Children.
Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked them,
but Jesus said, “Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these.”
After he placed his hands on them, he went away.
The Rich Young Man.
Now someone approached him and said, “Teacher, what good must I do to gain eternal life?”
He answered him, “Why do you ask me about the good? There is only One who is good. If you wish to enter into life, keep the commandments.”
He asked him, “Which ones?” And Jesus replied, “ ‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness;
honor your father and your mother’; and ‘you shall love your neighbor as yourself.’”
The young man said to him, “All of these I have observed. What do I still lack?”
Jesus said to him, “If you wish to be perfect, go, sell what you have and give to [the] poor, and you will have treasure in heaven. Then come, follow me.”
When the young man heard this statement, he went away sad, for he had many possessions.
Then Jesus said to his disciples, “Amen, I say to you, it will be hard for one who is rich to enter the kingdom of heaven.
Again I say to you, it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God.”
When the disciples heard this, they were greatly astonished and said, “Who then can be saved?”
Jesus looked at them and said, “For human beings this is impossible, but for God all things are possible.”
Then Peter said to him in reply, “We have given up everything and followed you. What will there be for us?”
Jesus said to them, “Amen, I say to you that you who have followed me, in the new age, when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel.
And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.
But many who are first will be last, and the last will be first.
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Ho updês dilea uprant, Jezu Galileia soddun gelo ani Jordanachê poltoddi Judeiachea prantant ailo.
Puskôll lôk Tachê pattlean gelo ani thõi Tannem tankam borim kelim.
Farizev Tachê-xim aile ani Taka kosak lavunk tãnnim vicharlem: “Koslea-i karonnak lagun ghovachean aplê bailek soddun dium-ieta?”
Tannem oso zobab dilo: “Survatek Devan tankam kelim, ‘tankam dadlo ani bail kelim’,
ani Tannem mhonn’lem: ‘Hea pasot monis aplea avoibapaik sanddtolo ani aplê potinnik ektthovtolo ani dogam-i êk zatelim’, oxem tumi vachinaslam?
Mhonntôch tim anink dogam nhoi, punn êk . Hea pasot Devan zôddlam tem mon’xan doxim korum noiê.”
Tãnnim Taka vicharlem: “konn aplê potinnik soddun dita zalear, tika ghottsfottichem potr diun sôddchi mhonn Moizesan hukum’ ghala tachem karonn kitem tor?”
Tannem zap dili: “Tumchea kallzache niborsannek lagun Moizesan tumcheam potinnink soddun diunk tumkam rojea dili; punn orombak thaun oxem nhoi aslem.
Tôr Hanv tumkam sangtam: Somurticher add logn-sombondant jietelea karanna bhogor konn-ui aplê potinnik soddun diit ani dusrê kodde logn zait, to pordvar korta.”
Tacheam xisamnim Taka mhonn’lem: “Aple potinikodde dadleachi poristhiti oxi zait zalear, lognuch zainastanam ravlear odik borem.”
Punn Tannem oxi tankam zap dili: “Hem mandun gheunk soglleanchean zainam. Zankam Devan hem dennem favo kelam tancheanuch zata.
Avoichea kusveant thaun izdde zolmolele asat, ani mon’xamnim kel’le izdde asat, ani sorginchea rajeak lagun apnnankuch izdde korun ghevpi asat. Mandun gheunk zata tãnnim hem mandun gheunchem.”
Jezun supurleam bhurgeancher Aple hat dovrunk ani magnnem korunk lokan tankam Tachê sorxem haddlim. Xis tankam bobatt korunk lagle,
punn Jezun sanglem: “Bhurgeank Mhojê sorxim ieunk diat ani tankam addainakat, kiteak Sorginchem Raj osleanchench.”
Magir tancher Tannem Aple hat dovorle ani thõicho bhair sorun To Aplê vatten gelo.
Ani ovchit lagim ieun konn-eklean Taka vicharlem: “Guruji, mhaka sasnnik jivit mellcheak hanvem kitem borem korunk zai?”
Ani Tannem zap diun taka sanglem: “Kitem borem tea vixim Mhojê lagim kiteak vichartai? Boro to Ekloch Dev. Punn tum jivitant bhitôr sorunk sôdtai zalear, adnea samball.”
Tannem vicharlem: “Konn teô?” Jezun sanglem: “Heô: jivexim marum noiê; pordvar korum noiê; chorum noiê; lottik-govai dium noiê;
tujea bapaik ani avoik man di; ani tuzo môg kortai tosoch tujea peleacho kôr.”
Tea tornnattean Taka zabab dilo:”Heô soglleô adnea hanvem samball’leat; mhaka kitem ozun unnem asa?”
Jezun taka sanglem: “Tuka sompurnn zaunchi khuxi zalear, voch, tujê lagim asa titlem-i vikun goribank di, ani sorgar tuka tthevo melltolo; tea magir Mhojê pattlean ie.”
Punn hem utor aikotôch to khontibhorit zaun gelo; tôr taka puskôll girestkai asli.
Tedna Jezun Apleam xisank mhonn’lem: “Hanv tumkam sot sangtam: eka girest mon’xak Sorginchea Rajeant bhitôr sorunk kotthin.
Hôi, anink-ui sangtam: eka girest mon’xak Sorginchea Rajeant bhitôr sorchê poros, eka unttak suiechea birddeantlean vochunk odik sompem.”
Hem aikun xis bhov thottakle. Tãnnim mhonn’lem: “Toxem zalear, konnak mhonn taronn melltelem?”
Jezun tancher nodor marun mhonn’lem: “Mon’xam kodde hem zaina, punn Deva lagim sogllem zata.”
Tedna zap diun Pedrun mhonn’lem: “Polle, ami sogllem sanddlam ani Tuzo pattlav kela; tôr amkam kitem melltelem?”
Jezun tankam sanglem: “Khorench Hanv tumkam sangtam: Novo Sorg ani Novi Prithum zaunchea vellar, Mon’xacho Put Aplea mhoimechea xinvasonar bostolo tedna, Mhozo pattlav kela te tumi-i bara xinvasonancher bostelet ani Israelacheam bara kullancher odhikar choloitelet.
Ani zãnnim Mhojea Nanva khatir ghor-dar vô bhav vô bhoinni vô bapui vô avoi vô bail vô bhurgim-ballam vô xetam-bhattam sanddleant, tim xembhôr pavtti odik ghetelim, ani sasnnik jivit tanchem daiz zatelem.
Sobar zannam poilim asat tim nimannim zatelim ani nimannim tim poilim zatelim.”
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Matthew
| 20 |
“The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard.
After agreeing with them for the usual daily wage, he sent them into his vineyard.
Going out about nine o’clock, he saw others standing idle in the marketplace,
and he said to them, ‘You too go into my vineyard, and I will give you what is just.’
So they went off. [And] he went out again around noon, and around three o’clock, and did likewise.
Going out about five o’clock, he found others standing around, and said to them, ‘Why do you stand here idle all day?’
They answered, ‘Because no one has hired us.’ He said to them, ‘You too go into my vineyard.’
When it was evening the owner of the vineyard said to his foreman, ‘Summon the laborers and give them their pay, beginning with the last and ending with the first.’
When those who had started about five o’clock came, each received the usual daily wage.
So when the first came, they thought that they would receive more, but each of them also got the usual wage.
And on receiving it they grumbled against the landowner,
saying, ‘These last ones worked only one hour, and you have made them equal to us, who bore the day’s burden and the heat.’
He said to one of them in reply, ‘My friend, I am not cheating you. Did you not agree with me for the usual daily wage?
Take what is yours and go. What if I wish to give this last one the same as you?
[Or] am I not free to do as I wish with my own money? Are you envious because I am generous?’
Thus, the last will be first, and the first will be last.”
The Third Prediction of the Passion.
As Jesus was going up to Jerusalem, he took the twelve [disciples] aside by themselves, and said to them on the way,
“Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death,
and hand him over to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day.”
The Request of James and John.
Then the mother of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something.
He said to her, “What do you wish?” She answered him, “Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom.”
Jesus said in reply, “You do not know what you are asking. Can you drink the cup that I am going to drink?” They said to him, “We can.”
He replied, “My cup you will indeed drink, but to sit at my right and at my left [, this] is not mine to give but is for those for whom it has been prepared by my Father.”
When the ten heard this, they became indignant at the two brothers.
But Jesus summoned them and said, “You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt.
But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be your slave.
Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many.”
The Healing of Two Blind Men.
As they left Jericho, a great crowd followed him.
Two blind men were sitting by the roadside, and when they heard that Jesus was passing by, they cried out, “[Lord,] Son of David, have pity on us!”
The crowd warned them to be silent, but they called out all the more, “Lord, Son of David, have pity on us!”
Jesus stopped and called them and said, “What do you want me to do for you?”
They answered him, “Lord, let our eyes be opened.”
Moved with pity, Jesus touched their eyes. Immediately they received their sight, and followed him.
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“Aplea dakam-molleant vauraddi launk bhov sokallim bhair sorun gelelea eka bhattkara porim Sorginchem Raj.
Disvoddeak êk dinar farik korunk vavraddeam lagim koblat korun, tannem tankam aplea molleant dhaddle.
Sumar nov vaztam bhair sorun tinttear bekar asleleam herank tannem dekhle
ani tankam mhonn’lem: ‘Tumi-i mhojea molleant vochat ani hanv tumkam favo tem ditolom.’
Ani te gele. Portun bara ani sanjechim tin vaztam bhair sorun tannem toxench kelem.
Sumar panch vaztam to anink êk pavtt bhair sorlo ani anink-ui ube aslele taka mell’le, ani tannem tankam mhonn’lem: ‘Tumi akho dis hangasôr kiteak bekar ravleat?’
Tãnnim zobab dilo: ‘Amkam konnench vavrak lavunk nant dekhun.’ Tannem tankam sanglem: ‘Tumi-i mhojea molleant vochat.’
Tin’sanam molleachea dhonian aplea mukdomak mhonn’lem: ‘Vavraddeank apoi ani nimanneam thaun suru korun poileank porian disvoddo di.’
Sumar panch vaztam kamak laglele te aile ani zonn-ekleak êk dinar mell’lo.
Poile ailele te lagim sorun apnnank odik melltelem mhonn somzole, punn tankam-i zonn-ekleak êkuch dinar mell’lo.
Tãnnim to ghetlo khoro, punn te bhattkaracher gunn-gunnun mhonnunk lagle:
‘Heam nimanneamnim êkuch tas-bhôr kam’ kelam ani ami zalear akhea disacho bhar ani hulop ghetleat, tori amkam ani tankam tunvem eksarke kelei.’
Punn tantlea ekleak zobab diun tannem sanglem: ‘Ixtta, hanv tuka onit korinam; tôr eka dinarachi tunvem mhojê kodde koblat korunk nãi?
Tujem tem ghe ani voch. Tuka dilam titlench heam nimanneank-ui diunk mhaka khuxi.
Tôr mhojeam poixeanchem mhaka zai tem mhojean korum nozo? Vô hanv boro mhonn tuzo dollo futtlo?’
Hêch porim nimannim tim poilim zatelim ani poilim tim nimannim zatelim.”
Jeruzaleak choddon vetana, Jezun vatter bara xisank kuxin vhele ani tankam sanglem:
“Polleiat, ami Jeruzaleak choddot vetanv ani Mon’xachea Putak mukhel iadnikanchea ani dhormxastreanchea hatant ghaltele; Tacher te mornnachem formonn martele
ani Tacheô moskoreô korunk, Taka jerbond diunk ani khursar marunk Taka videxeanchea hatant poradhin kortele; ani tisrea disa Dev Taka punorjivont kortolo.”
Tedna Zebedevacheam putanchi avoi Tachê sorxem apleam putank gheun aili ani Tacheam pãiam poddun Tachê kodde ek upkar magunk lagli.
Tannem tika mhonn’lem: “Tuka kitem zai?” Tinnem mhonn’lem: “Heam mhojeam dogam putank, ekleak Tujea uzvea hata ani dusreak davea hata, Tujea Rajeant bosunk lai.”
Jezun portipall kelo: “Tumi kitem magtat tem tumich nokllot. Hanv pietolom tea patrantlem tumchean pieum ietelem?” Tãnnim mhonn’lem: “Hôi, pieum ieta.”
Tannem tankam sanglem: “Mhojea patrantlem tumi pietelet khore, punn Mhojea uzveak vô daveak bosunk diunk Mhojê adhin na; te zage Mhojea Bapan nirmun dovorleat tankam.”
Hem aikun her dha zann team dogam bhavancher chiddle.
Punn Jezun tankam Apnna sorxem apoun haddun sanglem: “Videxeam modem tanche odhikari tancher apli podvi zobordosten choloitat mhonn ani toxench tanche vhoddil aplê sot’techo bhar tancher ghaltat mhonn tumi zannont.
Tumchê modem oxem zaunchem nhoi! Na, tumchê modem konn vhoddlo zaunk sodit to tumcho sevôk zauncho;
tumchê modem konn poilo zaunk sodit to tumcho gulam’ zauncho.
Oxench Mon’xacho Put herank Aplê chakrek lavunk ieunk na, bogor heranchi chakri korunk ani somestanchê soddvonnê pasot Aplo jiv diunk aila.”
Te Jerikea thaun vetana, lokachi vhôdd urpônz Jezu pattlean geli.
Ovchit dog kurdde vattechê deger bosun asle; tevxilean veta to Jezu mhonn aikotôch, te oxi bob marunk lagle: “Saiba, Davidachea Puta, amchi kaklut kôr!”
Oge ravat mhonn lokan tankam bobatt keli; toripunn te odik vhoddlean toxich bob marit ravle: “Saiba, Davidachea Puta, amchi kaklut kôr!”
Jezu thamblo ani tankam apoun haddun Tannem vicharlem: “Hanvem tumkam kitem kel’lem zai?”
Tãnnim mhonn’lem: “Saiba, Tunvem amche dolle ugôddlele amkam zai.”
Tanche churchure dhorun Jezun tancheam dolleank hat lailo; ani rokddich tankam nodor aili ani te Tachê pattlean gele.
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Matthew
| 21 |
When they drew near Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples,
saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her. Untie them and bring them here to me.
And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.”
This happened so that what had been spoken through the prophet might be fulfilled:
“Say to daughter Zion,
‘Behold, your king comes to you,
meek and riding on an ass,
and on a colt, the foal of a beast of burden.’”
The disciples went and did as Jesus had ordered them.
They brought the ass and the colt and laid their cloaks over them, and he sat upon them.
The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road.
The crowds preceding him and those following kept crying out and saying:
“Hosanna to the Son of David;
blessed is he who comes in the name of the Lord;
hosanna in the highest.”
And when he entered Jerusalem the whole city was shaken and asked, “Who is this?”
And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.”
The Cleansing of the Temple.
Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.
And he said to them, “It is written:
‘My house shall be a house of prayer,’
but you are making it a den of thieves.”
The blind and the lame approached him in the temple area, and he cured them.
When the chief priests and the scribes saw the wondrous things he was doing, and the children crying out in the temple area, “Hosanna to the Son of David,” they were indignant
and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes; and have you never read the text, ‘Out of the mouths of infants and nurslings you have brought forth praise’?”
And leaving them, he went out of the city to Bethany, and there he spent the night.
The Cursing of the Fig Tree.
When he was going back to the city in the morning, he was hungry.
Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it, “May no fruit ever come from you again.” And immediately the fig tree withered.
When the disciples saw this, they were amazed and said, “How was it that the fig tree withered immediately?”
Jesus said to them in reply, “Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will be done.
Whatever you ask for in prayer with faith, you will receive.”
The Authority of Jesus Questioned.
When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said, “By what authority are you doing these things? And who gave you this authority?”
Jesus said to them in reply, “I shall ask you one question, and if you answer it for me, then I shall tell you by what authority I do these things.
Where was John’s baptism from? Was it of heavenly or of human origin?” They discussed this among themselves and said, “If we say ‘Of heavenly origin,’ he will say to us, ‘Then why did you not believe him?’
But if we say, ‘Of human origin,’ we fear the crowd, for they all regard John as a prophet.”
So they said to Jesus in reply, “We do not know.” He himself said to them, “Neither shall I tell you by what authority I do these things.
The Parable of the Two Sons.
“What is your opinion? A man had two sons. He came to the first and said, ‘Son, go out and work in the vineyard today.’
He said in reply, ‘I will not,’ but afterwards he changed his mind and went.
The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go.
Which of the two did his father’s will?” They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you.
When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.
The Parable of the Tenants.
“Hear another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.
When vintage time drew near, he sent his servants to the tenants to obtain his produce.
But the tenants seized the servants and one they beat, another they killed, and a third they stoned.
Again he sent other servants, more numerous than the first ones, but they treated them in the same way.
Finally, he sent his son to them, thinking, ‘They will respect my son.’
But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’
They seized him, threw him out of the vineyard, and killed him.
What will the owner of the vineyard do to those tenants when he comes?”
They answered him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.”
Jesus said to them, “Did you never read in the scriptures:
‘The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes’?
Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.
[ The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.]”
When the chief priests and the Pharisees heard his parables, they knew that he was speaking about them.
And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.
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Jeruzalea lagim ietôch, Olivet Dongra sorxim Betfage pavlea uprant, Jezun dogam xisank daddle,
tankam oxem sanglem:”Tumchea fuddeant asa tea gramant vochat. Thõi rokddem ek bandlelem gaddum ani tachea sangata tachem xingrum tumkam melltelim. Tankam sôddat ani Mhojê sorxim haddat.
Konn-ui tumkam kitem mhonnot tôr, Somiak tanchi goroz asa mhonn sangat, ani to rokddoch tankam vhorunk ditolo.”
Provadea vorvim Devan sangun dovorlelem tem pallchê khatir:
“Zion Xarak sangat :
Ho polle tuzo Rai tujê-xim ieta; to vinômr-khalto;
eka gaddvacher ani tachea xingracher,
zum ghetlelê avoichea poracher, to bosun ieta.”, hem sogllem ghoddon ailem.
Xisamnim vochun Jezun tankam formail’lem toxem kelem.
Ani gaddvak ani xingrak haddun tãnnim tancher aplim avoronnam ghalim ani Jezuk voir bosoilo.
Khup lokan aplim avoronnam vatter patllailim; dusrim kãi zannam, zhaddanche talle moddun, te vatter ximpddaitalim.
Fuddlean ani pattlean vetalo to lôk bob marun mhonntalo: “Davidachea Putak zôi ! Sorvesporachea nanvan ieta taka zôi! Bhov vortea Devak zôi! zôi!”
Ani Jeruzaleant provês kortôch, “ho konn kai?” mhonnun akhem xar chollboll’lem.
Lôk zobab diun mhonntalo: “Ho Jezu, Galileiantlea Nazaretcho provadi!”
Magir Jezu Devmondirant bhitôr sorlo ani Mondirant vikteleam ani gheteleam soglleank bhair ghalunk laglo; savkaranchim mezam ani parve vikteleanchim asonam Tannem omtun uddoilim.
Tannem mhonn’lem: “Mhojem Ghor magnneachem ghor, oxem Povitr Pustokar boroil’lem asa, punn tachi tumi choranchi dhôl kelea.”
Kurddim ani thonttim Tachê sorxim Devmondirant ailim ani Tannem tankam borim kelim.
Tannem kel’lim ojapam polleun, ani toxench “Davidachea Putak zôi!” oxem mhonnun bhurgim Mondirant arddotalim tem polleun, mukhel iadnik ani dhormxastri zobor chiddle,
ani tãnnim Taka vicharlem: “Him kitem mhonntat tem tunvem aikolãi mum?” Jezun oso zobab dilo: “Hôi! ‘Tuvem toiar kel’li, bhurgeanchea ani dud pieteleam ballanchea tonddantli vakhann’nni Tunvem ghetli!’— oxem tumi kednanch vachunk nam bi?”
Ani tankam sanddun, xara bhair sorun To Betaniek gelo ani thõi vostek ravlo.
Sokallim Xarant portun ietana Taka bhuk lagli.
Ek anjirachem zhadd vattechê degek polleun, To tachê sorxem ailo ani panam bogor tacher kãich Taka mell’lem na. Ani Tannem taka mhonn’lem: “Hea fuddem kednanch tuka foll zaum noiê !” Ani tem anjirachem zhadd teach vellar suklem.
Hem polleun xis ojap zale. Tãnnim mhonn’lem: “Arê, koxem mhonn hem anjirachem zhadd khinna bhitôr sukun gelem?!”
Jezun portipall kelo: “Tumkam bhavart asot ani kosloch dubhav tumi dhorinam zaxeat, anjirachea zhaddak Hanvem kelam tem tumi-i kortelet; itlench nhoi, punn hea dongrak porian tumi oxem mhonnxat zalear: ‘Umtton voch ani doriant vochun podd!’, toxem ghòddtelem.
Ani prarthon kortana bhavartan tumi magxeat titlem-i tumi ghetelet.”
Devmondirant vochun To xikoita astana, mukhel iadnikamnim ani lokacheam zannteamnim lagim sorun Taka vicharlem: “Koslê sot’ten heô vostu kortai tum ? Ani konnem dilea tuka hi sot’tea?”
Jezun portipall kelo: “Hanv-ui tumchê kodde ekuch vichartam: tumi tem Mhaka sangxeat zalear, koslê sot’ten Hanv heô vostu kortam, tem Hanv-ui tumkam sangtolom.
Juanvacho batism khõi thaun ailo? Sorgar thaun vô mon’xam thaun?” Ani te apnnanchêch bhitôr oxem chintunk lagle: “Ami ‘sorgar thaun’ mhonnin zalear, to amkam vichartolo: ‘Tor tumi tachem kiteak aikunk na?’
Punn ami ‘mon’xam thaun’ mhonnin zalear, ami lokak bhietanv, kiteak sogllim Juanvak provadi mhonn man’tat.”
Hea pasot Jezuk portipallun tãnnim mhonn’lem: “Ami nokllonv.” Ani Tannem sanglem: “Koslê sot’ten Hanv heô vostu kortam tem Hanv-ui tumkam sanginam.”
“Tumkam kitem dista? Konn-eka mon’xak dog put asle; tannem poilea sorxem ieun mhonn’lem: ‘Puta, voch ani dakanchea molleant az kam’ kôr.’
Putan mhonn’lem: ‘Hanv vechonam punn uprant tannem aplem mon bodol’lem ani gelo.
Magir dusrea lagim vochun, tannem toxench mhonn’lem. Putan zobab dilo: ‘Hanv vetam, Saiba punn uprant vochunk na.
Heam dogam bhitôr konnem bapaichi khuxi keli?” Tãnnim mhonn’lem: “Poilean.” Jezun tankam sanglem: “Hanv tumkam khorench sangtam: dônddvosuldar ani xindoll bailô tumchê adim Sorginchea Rajeant vetat.
Karonn Juanv Devak man’ta toslea jivitachi vatt dakhounk tumchê-xim ailo, punn tumi tachem mandun gheunk na; punn dônddvosuldaramnim ani xindoll bailamnim tachem aikolem. Tem polleun tori, tachem mandun gheun tumim tumchem jivit-mon bodlunk na.”
“Anink êk vopar aikat: Konn-êk bhattkar aslo; tannem êk dakancho mollo lailo, tachê bhonvtonnim addo ghalo, khonnun êk kollombi toiar keli, ani êk gopur bandlo; magir to mollo tannem kullvaddeank kumlleak dilo ani apunn poixilea ganvant gelo.
Pikecho vêll lagim pavtôch, aplem kumllem gheunk tannem team kullvaddeam-xim apleam chakrank dhaddle;
punn kullvaddeamnim, tacheam chakrank dhorun, ekleak mar ghalo, dusreak jivexim marlo, ani tisreak fatrailo.
Anink êk pavtt poilê pavtti-vôn odikchodd, tannem dusream chakrank dhaddle, ani tãnnim tankam-i toxench kelem.
‘Mhojea putak bhiddetele’, oxem mhonnun xekim tannem aplea putak tanchê-xim dhaddlo;
punn kullvaddeamnim putak polleun apnnam bhitôr mhonn’lem: ‘Ho tacho daiji; ieiat, haka jivexim marum-ia ani tachem daiz amchem korun gheum-ia.’
Ani tãnnim taka dhorun mollea bhair vhelo ani jivexim marlo.
Atam molleacho dhoni ieta tedna, team kullvaddeank to kitem kortolo?”
Tãnnim zap dili: “Team noxtteancho vhôdd bhosm kortolo ani dusream kullvaddeank, apnnak kalla-follam diteleank, aplo mollo kumlleak ditolo.”
“ ‘Zo fatôr bandpiamnim soddun dil’lo toch zalo mhuk’ki-konnxea fatôr. Hem Sorvesporanuch ghoddun haddlam: ani tem polleun ami thottak zaleanv.’ oxem Povitr Pustokant, tumi kednanch vachunk na?” Jezun tanchekodde vicharlem.
Mhonntôch Aplem Raj Dev tumchê koddlem kaddun ghetolo ani tachim follam dito eke porjek ditolo.”
Ani konnui hea fatracher adllun podd’ta tache kuddkean kuddke zatele; punn konnancher to podd’ta tanchi pudd zateli.
Tacheô vopari aikolea uprant mukhel iadnik ani Farizev apnnam vixim To uloita mhonn somzole;
ani Taka te dhorunk sôdtale, punn lokak bhiele, kiteak provadi mhonn lôk Taka man’talo.
|
Matthew
| 22 |
Jesus again in reply spoke to them in parables, saying,
“The kingdom of heaven may be likened to a king who gave a wedding feast for his son.
He dispatched his servants to summon the invited guests to the feast, but they refused to come.
A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”’
Some ignored the invitation and went away, one to his farm, another to his business.
The rest laid hold of his servants, mistreated them, and killed them.
The king was enraged and sent his troops, destroyed those murderers, and burned their city.
Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come.
Go out, therefore, into the main roads and invite to the feast whomever you find.’
The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests.
But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.
He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence.
Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’
Many are invited, but few are chosen.”
Paying Taxes to the Emperor.
Then the Pharisees went off and plotted how they might entrap him in speech.
They sent their disciples to him, with the Herodians, saying, “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status.
Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?”
Knowing their malice, Jesus said, “Why are you testing me, you hypocrites?
Show me the coin that pays the census tax.” Then they handed him the Roman coin.
He said to them, “Whose image is this and whose inscription?”
They replied, “Caesar’s.” At that he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.”
When they heard this they were amazed, and leaving him they went away.
The Question About the Resurrection.
On that day Sadducees approached him, saying that there is no resurrection. They put this question to him,
saying, “Teacher, Moses said, ‘If a man dies without children, his brother shall marry his wife and raise up descendants for his brother.’
Now there were seven brothers among us. The first married and died and, having no descendants, left his wife to his brother.
The same happened with the second and the third, through all seven.
Finally the woman died.
Now at the resurrection, of the seven, whose wife will she be? For they all had been married to her.”
Jesus said to them in reply, “You are misled because you do not know the scriptures or the power of God.
At the resurrection they neither marry nor are given in marriage but are like the angels in heaven.
And concerning the resurrection of the dead, have you not read what was said to you by God,
‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living.”
When the crowds heard this, they were astonished at his teaching.
The Greatest Commandment.
When the Pharisees heard that he had silenced the Sadducees, they gathered together,
and one of them [a scholar of the law] tested him by asking,
“Teacher, which commandment in the law is the greatest?”
He said to him, “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.
This is the greatest and the first commandment.
The second is like it: You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments.”
The Question About David’s Son.
While the Pharisees were gathered together, Jesus questioned them,
saying, “What is your opinion about the Messiah? Whose son is he?” They replied, “David’s.”
He said to them, “How, then, does David, inspired by the Spirit, call him ‘lord,’ saying:
‘The Lord said to my lord,
“Sit at my right hand
until I place your enemies under your feet”’?
If David calls him ‘lord,’ how can he be his son?”
No one was able to answer him a word, nor from that day on did anyone dare to ask him any more questions.
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Jezu novean tanchê lagim voparimnim ulounk laglo:
“Sorginchem Raj oxem: Aplea puta khatir logna-jevonn dil’lea eka raza porim Sorginchem Raj.
Lognak amontronn dhaddleleank apoun haddunk tannem apleam chakrank dhaddle, punn ieunk tankam naka zalem.
‘Apoileleank oxem sangat: Polleiat, Mhojem jevonn toiar asa, mhoje padde ani chorboil’lim zonavoram hanvem marlim, ani sogllem toiar zalam; jevnnak ieiat.’, oxem sangun, aniêk pavtt tannem dusream chakrank dhaddle.
Punn tãnnim kan diunk na, ani eklo aplea bhattant, dusro aplea vepar-dhondeak gelo;
heramnim chakrank dhôrle, tankam mostin vagoile ani tancho jiv kaddlo.
Hem aikun razacho rag pettlo ani aplim loskoram dhaddun team khuneancho tannem bhosm kelo ani tanchem nogor lasun uddoilem.
Uprant, ‘Logna-jevonn tôr toiar asa,punn apoil’leank tem favonam zalem; he khatir tumi mukhel rosteam-nakeanr vochat ani tumkam melltit titleank-ui lognak apoun haddat.’, oxem tannem apleam chakrank sanglem:
Ani mukhel-rosteancher vochun, apnnank mell’lim titleank-ui, boreank toxem vaittank, chakramnim zomoilim, ani logna-vosro soireamnim bhòrlo.
Jevnnak bosleleank pollounchê khatir raza bhitôr ie zalear, lognachi nesônn ghalinastanam thõi aslelea eka mon’xak tannem dekhlo,
ani taka vicharlem: ‘Ixtta, lognachem vostr nastanam tum hanga koso bhitôr ailoi?’ Punn tannem zap kaddli na.
Tedna razan chakrank sanglem: ‘Tache hat-pãi bandun taka kallokant bhair uddoiat; thõi sogllim rudon korun ani dant korkoraun astelim.’
Kiteak apoil’lim zaitim, punn vinchun kaddlelim thoddim.”
Tedna Farizev gele ani Jezuk koso utrak dhôrcho tê vixim tãnnim ektthãi zaun tharav ghetlo.
Ani Herodicheam pokxvadeam borabôr tãnnim apleam xisank oxem mhonnunk Jezu-xim dhaddle: “Guruji, tum sotan choltai ani Devachi vatt sotan xikoitai; ani tuka konnachich bhidda na, kiteak mon’xanchem tondd polleun tum uloinãi: hem ami borem zannonv.
Tôr tuka kitem dista? Somrazak dôndd farik korunk kaideachem ki na?”
Punn tanchem noxtteponn ollkhun, Jezun oso portipall kelo: “Arê ddhongeamnô! Tumi kiteak mhonn Mhaka fas mandd’tat?
Mhaka êk donddacho nanno dakhoiat, polleum-ia.” Tãnnim Taka êk dinar dakhoilo.
Jezun tankam vicharlem: “Hem rup konnachem? Ani hem borouop konnachem?”
Tãnnim zobab dilo: “Somrazachem.” Tedna Jezun tankam sanglem: “Borem tôr, Somrazachem tem Somrazak diat, ani Devachem tem Devak diat.”
Tacho zobab aikun te thottakle ani Taka sanddun gele.
Teach disa Saduki, punorjivontponn na mhonntat te, Jezu-xim aile ani tãnnim Tachê lagim oxem vicharlem:
“Guruji, Moizesan mhonn’lam: ‘Sonsôt nastanam konn-ui morot zalear, tachea bhavan tachê bailê lagim logn zaunchem ani aplea bhavak bhurgim utpon korchim.’
Tôr amchê modem sat bhav asle; poilo logn zalo ani melo; ani sonsôt na zaun, apli potinn aplea bhavak dovrun gelo;
têch porim dusro ani tisro ani toxench satvo porian.
Ani te soglle mortôch, bail-ui meli.
Tôr, punorjivontponnachea somoiar, sat zannam bhitôr konnachi potinn zateli ti? Kiteak mhonn’lear soglleanchi ti potinn zal’li.”
Jezun portipallun tankam mhonn’lem: “Povitr Pustokanchi, nhoi mhonn Devachê podvechi, tumkam ollokh na dekhun tumi chuktat.
Karonn, punorjivontponnachea somoiar dadle logn zainant ani bailank logn korun dinant, punn tim sorgar asto Devacheam dutam sarkim zatat.
Punn mel’leanchea punorjivontponna vixim ‘Abrahamacho Dev, Izakacho Dev, ani Jakobacho Dev Hanv.’, oxem Devan tumkam sanglam tem tumi vachunk na?
Mel’leancho nhoi, bogor jivim asleleancho Dev To!”
Ani lokan hem aikotoch tim Tachê xikovnnê vixim ojap zalim.
Punn Sadukink Tannem oge kele mhonn aikun, Farizev ektthãi zaun aile,
ani Tachi porikxa korunk, tanchê bhitorlea eklea vokilan ek oso vichar kelo:
“Guruji, Somurtinit vhoddli adnea ti khõichi?”
Jezun portipall kelo: “soglleam-vôn vhoddli ani poili adnea ti hi: ‘Sogllea tujea kallzan, sogllea tujea jivachea bollan, ani sogllea tujea monan, Sorvespora tujea Devacho môg kôr.’
Ani tichech baxen dusri ti hi: ‘Tuzoch kortai toso, tujea peleacho môg kôr.’
Heam don adneancher dhòrleli asa soglli Somurt ani Provadi.”
Farizev ektthovlele astana, Jezun tanchê kodde ho vichar kelo:
“Tea Krista vixim tumkam kitem dista? Konnacho put To?” Tãnnim Taka zobab dilo: “Davidacho.”
Tannem vicharlem: “Toxem zalear, Atmeachea preronnan David taka Somi mhonnta tem koxem? Tôr tannem mhonn’lam:
‘Sorvesporan mhojea Somiak mhonn’lem:
Tujeam dusmanank tujeam pãianchi monnoi Hanv koriin porian,
tum Mhojea uzvea hatak bos.’
Zôr David taka Somi mhonnta, to tacho put koso tôr?”
Konnachean Taka êk zap diunk zaunk na, nhoi mhonn to dis meren anink Tachê kodde kitem-i vicharunk konnakuch kalliz zaunk na.
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