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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.
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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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Matthew
| 23 |
Then Jesus spoke to the crowds and to his disciples,
saying, “The scribes and the Pharisees have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice.
They tie up heavy burdens [hard to carry] and lay them on people’s shoulders, but they will not lift a finger to move them.
All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.
They love places of honor at banquets, seats of honor in synagogues,
greetings in marketplaces, and the salutation ‘Rabbi.’
As for you, do not be called ‘Rabbi.’ You have but one teacher, and you are all brothers.
Call no one on earth your father; you have but one Father in heaven.
Do not be called ‘Master’; you have but one master, the Messiah.
The greatest among you must be your servant.
Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.
“Woe to you, scribes and Pharisees, you hypocrites. You lock the kingdom of heaven before human beings. You do not enter yourselves, nor do you allow entrance to those trying to enter. [
]
“Woe to you, scribes and Pharisees, you hypocrites. You traverse sea and land to make one convert, and when that happens you make him a child of Gehenna twice as much as yourselves.
“Woe to you, blind guides, who say, ‘If one swears by the temple, it means nothing, but if one swears by the gold of the temple, one is obligated.’
Blind fools, which is greater, the gold, or the temple that made the gold sacred?
And you say, ‘If one swears by the altar, it means nothing, but if one swears by the gift on the altar, one is obligated.’
You blind ones, which is greater, the gift, or the altar that makes the gift sacred?
One who swears by the altar swears by it and all that is upon it;
one who swears by the temple swears by it and by him who dwells in it;
one who swears by heaven swears by the throne of God and by him who is seated on it.
“Woe to you, scribes and Pharisees, you hypocrites. You pay tithes of mint and dill and cummin, and have neglected the weightier things of the law: judgment and mercy and fidelity. [But] these you should have done, without neglecting the others.
Blind guides, who strain out the gnat and swallow the camel!
“Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence.
Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean.
“Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men’s bones and every kind of filth.
Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing.
“Woe to you, scribes and Pharisees, you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous,
and you say, ‘If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets’ blood.’
Thus you bear witness against yourselves that you are the children of those who murdered the prophets;
now fill up what your ancestors measured out!
You serpents, you brood of vipers, how can you flee from the judgment of Gehenna?
Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town,
so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar.
Amen, I say to you, all these things will come upon this generation.
The Lament over Jerusalem.
“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling!
Behold, your house will be abandoned, desolate.
I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord.’”
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Tedna loka ani Apleam xisam kodde Jezu oso uloilo:
“Moizesachea asonacher dhormxastri ani Farizev bosleat.
Mhonntôch te tumkam sangtat titlem-i tumi korat ani pallat, punn tancheam kortubam pormannem tumi cholo nakat, kiteak te herank sangtat tem apunnuch korinant.
Zodd ani sõsum nozo toslim ojim te bandtat ani herancheam bhuzancher ghaltat, punn tim ubarunk aplem bott legun launk kobul nant.
Mon’xank dakhounk soglleô apleô kornneô kortat, dekhun Somurtintlim sutram asleleam pettulancheô vadiô te lamboit asat, toxench apleam avoronnanchê degek lail’le gondde lamb-lamb korun bhonvtat.
Jevnnank poileô svatô, devsthanamnim poile-voile zage,
tinttear salam’ ghevop, ani apnnank mon’xamnim ‘Guru’ mhonnun pacharop, hich tanchi as-ruch.
Punn tumkam ‘Guru’ mhonnun pacharchim nant kiteak tumcho Guru ekloch ani tumi sogllim bhavbhoinni.
Sonvsarant konnakuch tumcho ‘Bap’ mhonno nakat kiteak tumkam asa To sogar asto Ekloch Bap.
Ani tumcho Guru Ekloch To Krist dekhun tumi apnnank ‘Guru’ mhonnun ghe nakat.
Tumchê bhitorlo konn vhôdd to tumcho sevôk zauncho.
Apnnankuch unch kaddtat tankam Dev khala uddoitolo ani apunnuch khaltim zatat tankam Dev unch kaddtolo.”
“Dhormxastreamnô ani Farizevamno, kotta tumchem, ddhongeamno! Kiteak Sorginchem Raj tumi mon’xam mukhar dhamptat ani tumi-i bhitôr soronant, nhoi mhonn bhitôr sorunk sôdtat tankam-i bhitôr sorunk dinant.
Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Kiteak êk novxis korchê khatir doriacher ani dhortorecher tumi firtat ani, konn-ekleak sampddailea uprant, don pavtt odik emkondd favo-aslolo tumchê sarko tumi taka kortat.
Kurddeam fuddareamnô, kottakotta tumchem! Tumi oxem mhonntat: ‘Devmondirachean konn-ui soput ghetit zalear, tem kãich nhoi; punn Devmondirachea bhangarachean soput ghetit zalear, tim rinnkarim zatat.’
Arê murkheam-kurdd’deamnô! Kitem odik vortem? Bhangar vô bhangar povitr zai-xem korta tem Devmondir?
Toxench tumi mhonntat: ‘Vedichean konn-ui soput ghetit zalear, tem kãich nhoi; punn vedicher asa tea danachean soput ghetit tim rinnkarim zatat.’
Arê kurdd’deamnô! Kitem odik vortem? Dan vô dan povitr zai-xem korta ti vedi?
Tôr vedichean soput ghetat tim tichean ani ticher asa titleaichean soput ghetat.
Ani Devmondirachean soput ghetat tim tachean ani tantum ravta tea Devachean soput ghetat.
Ani sorgachean soput ghetat tim Devachea xinvaso-nachean ani tacher boslolo asa tea Devachean soput ghetat.
Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Hortelanv, boddixêp ani jirem, osleancho dhavo vantto tumi Devak mhonn farik kortat, punn Somurtintle odik molache kaide, mhonngê neainit, doia ani visvaxiponn, he tumi soddun dileat. Te her bhairainastana tumi he poile pallche asle.
Êk zollar gallun kaddtat ani akhem untt gilltat te kurdd’de fuddari tumi!
Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Tôr patra ani tatta bhailean asa tem tumi nitoll kortat ani bhitorlean dusreakoddchem apleak zai tem bollan kaddun gheupa ani apleak zai titleanthuim meklleponnan dadosponn gheupa-axen bhòrlele asat tumi.
Arê kurdd’dea Farizeva! Bhailean asa tem-i nitoll zaunchê khatir, patra ani tatta bhitorlean asa tem poilem nitoll kôr.
Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Tôr tumi chuno kaddleleam somadhim sarke; teô bhailean mon’xank sobit distat, punn bhitorlean mel’leancheam haddamnim ani sogllea jin’sachê ollxiken bhòrleat.
Têch porim tumi-i bhailean lokak promannik distat khore, punn bhitorlean tumi ddhongeponnan ani khotteponnan bhòrlole asat.
Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Tumi provadeancheô somadhi bandtat ani nitivont mon’xancheô iadgiri nettoitat,
ani mhonntat: ‘Amcheam purvozancheam disamnim ami asleleanv zalear, provadeanchem rogot varounk ami tanchê borabôr vantto gheunche nasleanv.
Mhonntôch provadeank jivexim martleanchi tumi sonsôt mhonn tumchech tumi govai.
Oxem tôr, tumcheam purvozanchea patkachem map tem tumi bhôrun kaddat.
Sorpamnô, furxeancheam pileamnô, emkonddachea formonnantle koxe mhonn vattovtoleat tumi?
Tôr polleiat, Hanv tumchê thãi provadeank, zannarank ani xastreank dhaddtam. Punn tumi tantleam kãi zannank jivexim martelet ani khursar khillaitelet, ani kãi zannank tumcheam devsthanamnim jerbond ditelet ani eka nogrant thaun dusrea nogrant tanchê pattapattik lagtelet.
Devak manovlelea Abelachea rogta thaun tem Gabharea ani vedi modekot tumi jivexim marlelea Barakiachea puta Zakariasachea rogta meren prithumer niropradi rogot varoilam titlem-i tumcher buzchê khatir tumi oxem kortelet.
Hanv tumkam khorench sangtam: hem sogllem hê pinddkechea mathear ietelem.
Jeruzalea, Jeruzalea! Tum provadeank jivexim martai ani tujê thãi dhaddleleank fatraitai! Zoxem kombi apleam paktteam tolla apleam pilank ektthãi korta, toxem kitlê pavtti mhonn tujeam bhurgeank ektthaunk Hanvem sôdlem, punn tem tumkam naka zalem!
Chotrai dhôrat, tumchem ghor tumkam padd zal’lem urtelem.
Hanv tumkam khorench sangtam: ‘Sorves-porachea nanvan ieta taka zôi!’, oxem tumi mhonnxeat porian tumi Mhaka hea fuddem anink polleunchim nant.”
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Matthew
| 24 |
Jesus left the temple area and was going away, when his disciples approached him to point out the temple buildings.
He said to them in reply, “You see all these things, do you not? Amen, I say to you, there will not be left here a stone upon another stone that will not be thrown down.”
The Beginning of Calamities.
As he was sitting on the Mount of Olives, the disciples approached him privately and said, “Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?”
Jesus said to them in reply, “See that no one deceives you.
For many will come in my name, saying, ‘I am the Messiah,’ and they will deceive many.
You will hear of wars and reports of wars; see that you are not alarmed, for these things must happen, but it will not yet be the end.
Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place.
All these are the beginning of the labor pains.
Then they will hand you over to persecution, and they will kill you. You will be hated by all nations because of my name.
And then many will be led into sin; they will betray and hate one another.
Many false prophets will arise and deceive many;
and because of the increase of evildoing, the love of many will grow cold.
But the one who perseveres to the end will be saved.
And this gospel of the kingdom will be preached throughout the world as a witness to all nations, and then the end will come.
The Great Tribulation.
“When you see the desolating abomination spoken of through Daniel the prophet standing in the holy place (let the reader understand),
then those in Judea must flee to the mountains,
a person on the housetop must not go down to get things out of his house,
a person in the field must not return to get his cloak.
Woe to pregnant women and nursing mothers in those days.
Pray that your flight not be in winter or on the sabbath,
for at that time there will be great tribulation, such as has not been since the beginning of the world until now, nor ever will be.
And if those days had not been shortened, no one would be saved; but for the sake of the elect they will be shortened.
If anyone says to you then, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it.
False messiahs and false prophets will arise, and they will perform signs and wonders so great as to deceive, if that were possible, even the elect.
Behold, I have told it to you beforehand.
So if they say to you, ‘He is in the desert,’ do not go out there; if they say, ‘He is in the inner rooms,’ do not believe it.
For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be.
Wherever the corpse is, there the vultures will gather.
The Coming of the Son of Man.
“Immediately after the tribulation of those days,
the sun will be darkened,
and the moon will not give its light,
and the stars will fall from the sky,
and the powers of the heavens will be shaken.
And then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory.
And he will send out his angels with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other.
The Lesson of the Fig Tree.
“Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.
In the same way, when you see all these things, know that he is near, at the gates.
Amen, I say to you, this generation will not pass away until all these things have taken place.
Heaven and earth will pass away, but my words will not pass away.
The Unknown Day and Hour.
“But of that day and hour no one knows, neither the angels of heaven, nor the Son, but the Father alone.
For as it was in the days of Noah, so it will be at the coming of the Son of Man.
In [those] days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark.
They did not know until the flood came and carried them all away. So will it be [also] at the coming of the Son of Man.
Two men will be out in the field; one will be taken, and one will be left.
Two women will be grinding at the mill; one will be taken, and one will be left.
Therefore, stay awake! For you do not know on which day your Lord will come.
Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into.
So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.
The Faithful or the Unfaithful Servant.
“Who, then, is the faithful and prudent servant, whom the master has put in charge of his household to distribute to them their food at the proper time?
Blessed is that servant whom his master on his arrival finds doing so.
Amen, I say to you, he will put him in charge of all his property.
But if that wicked servant says to himself, ‘My master is long delayed,’
and begins to beat his fellow servants, and eat and drink with drunkards,
the servant’s master will come on an unexpected day and at an unknown hour
and will punish him severely and assign him a place with the hypocrites, where there will be wailing and grinding of teeth.
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Jezu Devmondirantlo bhair sorun vetastanam, Devmondirachê bandavollicher lokx lai mhonn Taka sangunk Tache xis lagim sorle.
Tannem zap diun tankam mhonn’lem: “Hem sogllem tumi polletat nhoi? Hanv tumkam khorench sangtam: hanga nisontton zaun fatrar fatôr urcho na.”
To Olivet dongrar bosun aslo, tedna ekvodde ieun xisamnim Tachê kodde vicharlem: “Hem kedna ghòddtelem tem, ani Tujea ienneachi ani kallachea xevottachi khunna konn ti, amkam sang.”
Ani portipallun Jezun tankam sanglem: “Tumkam konnem fottoinam zaunk chotraien ravat;
kiteak sobar zann Mhojem nanv gheun ani apunn Krist mhonnun ietele, ani zaiteank fottoitele.
Tumi zhuzancho avaz ani loddaianchi khobor aikotelet. Uchamboll zaina zaunk chotrai dhorat; tôr hem sogllem ghoddon ieunk zaik; punn xevôtt rokddoch ieuncho na.
Kiteak raxttr raxttracher ani raj rajeacher uprastelim. Hanga-thõi bhuk poddteli ani bhikamp zateli.
Punn hem sogllem fokot porsuttvenninchi survat.
Tedna piddapidd diunk tumkam dhorun ditelim ani tumkam jivexim martelim ani Mhojea nanva pasot sogllim raxttram tumkam zolltelim.
Tedna sobar zannancho bhavart haltolo; mon’xam ekamekak lavun ditelim ani ekamekak zolltelim.
Sobar khotte provadi uprastele ani zaiteank fottoitele;
ani kaido-modd’ni vaddta tea mapan zaiteancho môg xellmoddo zatolo.
Xevottak porian thir ravtit tankam Dev taronn ditolo.
Ani heam soglleam porzank ek sakxi mhonn hea Rajeachi hi bori khobor akhea sonvsarant porgott zateli. Ani tea uprant xevôtt ietolo.
Daniel provadean sangun dovorlolo to ‘Sotianasacho kanttallo’ polletat tedna, (konnui vachta tem taka somzun ieum-di) povitr zagear ubo aslolo tumi polletôch (vachtat tãnnim hem somzunchem),
Judeiant asleleamnim dongracher pollun vechem;
pattsar aslelean aplea ghorantlem kitench vhorunk sokla denvchem nhoi;
xetant aslelean aplem avoronn vhorunk porot ieunchem nhoi.
Te dis ietôch gorbest bailanchem ani dud diteleanchem kotta!
Tumchi pollapôll hinvalleant vô Sabbatha disa zaina zaunk magat;
kiteak tedna sonvsarachea orombak thaun tem atam porian zaunk na ani hea fuddem zauncho na toslo êk vhôdd sontap ietolo.
Ani te dis unne korunk nasle zalear, konnuch vattavoncho naslo; punn vinchun kaddloleam khatir te dis unne keleat.
Tedna, ‘polle, Krist hanga asa’ vô ‘To thõi asa’ mhonn konnuch tumkam sangit zalear, tumi tem sotmani nakat;
kiteak lottik Krist ani lottik provadi upzotele ani zata zalear, vinchun kaddleleank porian fosounk, vhoddleô khunna ani ochoriam korun dakhoitele.
Chotrai dhôrat, Hanvem tumkam hem adinch sangun dovorlam.
Dekhunuch oxem konn tumkam mhonntit zalear, ‘ho polle to oronneant asa’, tumi bhair soronakat; vô ‘ho polle to ghorant bhitôr asa’, tem tumi sotmaninakat;
kiteak zoxem zhogla-nnem udentik marta ani ostomtek porian zhogzhogta, toxench Mon’xachea Putachem iennem zatelem.
Moddem asa thõi gid-ui ektthovtele.
Team disancho sontap iena fuddem suriacher kallôk poddtolo, chondrim’ aplo uzvadd diuncho na, noketram mollba velim sokla poddtelim ani ontralla veleô xokti kolkolteleô.
Ani tedna Mon’xachea Putachi khunna mollbar dixtti poddteli; sonvsarantlim kullam dhuk kortelim ani podven ani vhoddê mhoimen mollba-cheam kupancher ieto Mon’xachea Putak dekhtelim.
Ani kornneachea eka mottea avazan To Apleam dutank dhaddtolo, ani sonvsaracheam char-ui dixam veleam, ontrallachê êkê ximê thaun dusrê ximê porian asleleam Tacheam vinchleleank te zomoitele.
Anjirachea zhaddachi vopar somzun gheiat: tacheô khandiô rosbhorit zatat ani tankam kombreô futt’tat tedna, gim’ lagim pavla mhonn tumkam kollon ieta;
têch porim tumi hem sogllem pollelea uprant, To lagim pavlo, darachea umbrear asa mhonn zanno zaiat.
Hanv tumkam khorench sangtam: hem sogllem ghòddlea bogor hi pinddka ontorchi na.
Ontrall ani prithum’ sortelim, punn Mhojim utram kednanch sorchim nant.
Punn ekleach Bapak kaddun, anink konnakuch, sorgincheam dutank vô Putak legun, tea disachi ani tê ghoddiechi khobor na.
Noacheam disamnim zoxem zalem, toxench Mon’xacho Put ieta tedna zatelem.
Buddtê adleam disamnim Noa pett-tarvant bhitôr sorlo to dis meren lôk khata-pietalo, logn zaun ani logn korun diun aslo,
ani poriallo ieun tancho soglleancho nas zait porian, tankam kãi ek koll’lem na; toxench Mon’xacho Put ietolo tedna zatelem.
Tedna xetant asleleam dogam dadleantlea ekleak vhortele, dusreak sanddtele;
dantear dollunk asleleam dogam bailantlê eklêk vhortele, dusrêk sanddtele.
Mhonntôch, tumcho Somi khõichea disa ietolo tem tumi nokllot dekhun zagrut ravat.
Punn hem mat monant dhôrat: konn-ui ghorkar ratichea khõichea parar chôr ietolo mhonn zanno aslo zalear, to zagrut ravto aslo ani aplem ghor foddun nagounk diuncho naslo.
Mhonntôch tumi-i toiar ravat, kiteak tumi chintinant tê ghoddier Mon’xacho Put ietolo.
Ghorant asleleam heram chakrank vogtar jevonn diunk dhoni aplea ghorabeacher chakrak odhikar dita to visvaxi ani xanno chakor konn zait?
Aplo dhoni ieta tea vellar taka oxem korto mell’tolo to chakor subhagi.
Hanv tumkam khorench sangtam: to taka sogllê aplê dovloticher odhikar ditolo.
Punn baskôll chakôr apnnach bhitôr oxem mhonnot zalear: ‘Mhozo dhoni ieunk kallav korta’,
ani apleam boraborcheam chakrank marunk ani bebdeam borabôr jevunk ani pieunk lagot zalear,
to ravonaslolea disa ani to nokllo aslelê ghoddier tea chakracho dhoni pavtolo;
ani taka koddok xikxa ditolo, ani tachi gôt ddhongiam sarki zai-xi kortolo. Thõi sogllim rudon korun ani dant korkoraun astelim.”
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Matthew
| 25 |
“Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps, brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed, they all became drowsy and fell asleep.
At midnight, there was a cry, ‘Behold, the bridegroom! Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.’
But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.’
While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked.
Afterwards the other virgins came and said, ‘Lord, Lord, open the door for us!’
But he said in reply, ‘Amen, I say to you, I do not know you.’
Therefore, stay awake, for you know neither the day nor the hour.
The Parable of the Talents.
“It will be as when a man who was going on a journey called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one—to each according to his ability. Then he went away. Immediately
the one who received five talents went and traded with them, and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground and buried his master’s money.
After a long time the master of those servants came back and settled accounts with them.
The one who had received five talents came forward bringing the additional five. He said, ‘Master, you gave me five talents. See, I have made five more.’
His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’
[Then] the one who had received two talents also came forward and said, ‘Master, you gave me two talents. See, I have made two more.’
His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’
Then the one who had received the one talent came forward and said, ‘Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground. Here it is back.’
His master said to him in reply, ‘You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter?
Should you not then have put my money in the bank so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away.
And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.’
The Judgment of the Nations.
“When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne,
and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me,
naked and you clothed me, ill and you cared for me, in prison and you visited me.’
Then the righteous will answer him and say, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink?
When did we see you a stranger and welcome you, or naked and clothe you?
When did we see you ill or in prison, and visit you?’
And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’
Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels.
For I was hungry and you gave me no food, I was thirsty and you gave me no drink,
a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’
Then they will answer and say, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’
He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’
And these will go off to eternal punishment, but the righteous to eternal life.”
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“Dha ankvari apleô divleô gheun novreak ievkar diunk bhair sorleô: tankam ghoddlem toxem Sorginchea Rajeant zatelem.
Tanchê modleô panch pisatt ani panch xanneô asleô.
Panch pisatt ankvarimnim divleô ghetleô, punn apnnam borabôr tel gheunk na;
xanneamnim divleam borabôr apleam xinsleamnim tel-ui vhelem.
Novreak uxir zalo ani teô soglleô jemieunk lagleô ani nhidleô.
Punn modianir oso avaz zalo: ‘Ho polle novro! Taka ieukar diunk vochat.’
Tedna teô soglleô ankvari zageô zaleô ani apleam divleam-vati toiar korunk lagleô.
Pisattamnim xanneank mhonn’lem: ‘Tumchem ilem tel amkam diat, amcheô divliô palovtat.’
Punn xanneamnim oxi zap dili: ‘Tumkam ani amkam titlem aschem na. Vikteleager vochat ani tumkam viktem gheiat: hench odik borem’.
Teô tel viktem gheunk vetat mhonnosôr novro pavlo; toiar asleô teô ankvari tachê borabôr kazra-vosreant bhitôr geleô ani dar bond kelem.
Xekim dusreô ankvari pavleô ani mhonnunk lagleô: ‘Saiba, Saiba, amkam dar ugôdd!’
Punn tannem zap dili: ‘Hanv tumkam khoreponnim sangtam, hanv tumkam ollkhonam.’
Mhonntôch zagrut ravat, kiteak dis, nhoi mhonn ghoddi, tumi nokllot.”
“Têch bhaxen, apleam chakrank apoun haddun ani tanchekodde apli girestkai diun apunn ekdom poixil’lea desant ek monis veto aslo zal’lea porim Sorginchem Raj.
ekleak tannem panch talent dile, dusreak don ani tisreak êk, zonn-ekleak ap-aplê kuveti pormannem. Magir to bhair sorun gelo.
Panch talent ghetlele to rokddoch gelo ani te gheun tannem vepar-dhondo kelo ani anink panch zôddle.
Têch porim don talent ghetlele tannem-i anink don zôddle.
Punn êk talent ghetlolo tannem vochun zomin khonnli ani thõi aplea dhoniacho duddu purun lipoilo.
Zaito kall bolanddlea uprant team chakrancho dhoni portun ailo ani tannem tanchê lagim hixôb maglo.
Panch talent ghetlele to lagim sorlo ani, anink panch talent dakhoun, tannem mhonn’lem: ‘Saiba, tunvem mhaka panch talent dil’lei, tôr polle hanvem anink panch zôddleat.’
Tachea dhonian taka mhonn’lem: ‘Xabas, borea ani visvaxi chakra! Thoddeach vostumnim apunn visvaxi mhonn tunvem dakhoili dekhun, hanv oglleô vostu tuka patietolom. Ie ani tujea dhoniachea sukhant vantto ghe.’
Uprant don talent ghetlele to-i lagim ailo ani tannem mhonn’lem: ‘Saiba, tunvem mhaka don talent dil’lei, tôr polle hanvem anink don zôddleat.’
Tachea dhonian taka mhonn’lem: ‘Xabas, borea ani visvaxi chakra! Thoddeach vostumnim apunn visvaxi mhonn tunvem dakhoili dekhun, hanv oglleô vostu tuka patietolom. Ie ani tujea dhoniachea sukhant vantto ghe.’
Êk talent ghetlolo tannem-i lagim sorun mhonn’lem: ‘Saiba, tum khôr monis mhonn hanv zannom: tunvem vompunk nãi thõi tum lunvtai, ani lavunk nãi thõichem tum punzaitai;
dekhun bhieun hanv gelom ani tuzo talent dhornnint purun hanvem lipoilo. Ho polle to hanga asa; tuzo to tum ghe.’
Punn dhonian portipallun taka mhonn’lem: ‘Khottea ani allxea chakra, hanvem vompunk na thõi hanv lunvtam ani lavunk na thõichem hanv punzaitam mhonn tum tôr zanno asloi;
mhonntôch mhozo duddu tunvem savkaram kodde dovrunk zai aslo, portun ietôch, mhojem tem, tea bhair kolantor, hanv gheto aslom.
Mhonntôch tachê lagcho to talent kaddun gheiat ani dha talent asat taka diat;
kiteak asleleank Dev anink-ui ditolo ani tanchi bhôr zateli; punn nasleleanchem asa tem-i Dev kaddun ghetolo.
Kiteakuch upkaronaslelea hea chakrak kaddun bhair kallokant uddoiat; thõi sogllim rudon korun ani dant korkoraun astelim.’ ”
Mon’xacho Put soglleam Apleam dutank gheun mhoimen ietolo, tedna To Aplea mhoimechea xinvasonar bostolo,
ani Tachê mukhar sogllim raxttram zomtelim, ani zoso gonvlli bokdde-ankoddchim xelliank doxim korta toso To-i soglleam raxttrank ekak dusrea-koddchim doxim kortolo.
Xelliank Aplea uzveak ani bokddiank Aplea daveak dovortolo.
Tedna Raza Aplea uzveak asleleank mhonntolo: ‘Mhojea Bapacho axirvad ghetleleamnô, ieiat ani sonvsar rochleleak tumkam toiar kel’lem tem raj, tumchem daiz gheiat.
Kiteak Hanv bhukel’lom ani tumi Mhaka jevunk vaddlem; Hanv tanel’lom ani tumi Mhaka pieunk dilem; Hanv vattsur koso ail’lom ani tumim Mhaka biradd dilem;
Hanv vingllo aslom ani tumi Mhaka nhesunk dilem; piddent aslom ani tumi Mhoji khobor-mat ghetli, bondkhonnint aslom ani tumi Mhaka bhett dili.’
Tea vellar promannik mon’xam Taka zobab korun vichartelim: ‘Somia, kedna mhonn ami Tuka bhukel’lo polleun jevunk dilem? Tanel’lo polleun Tuka pieunk dilem?
Kedna mhonn Tuka vattsur koso polleun amger biradd dilem? Vingllo polleun Tuka nhesunk dilem?
Ani Tum piddent vô bondkhonnint astanam, kedna Tuka bhett diunk ieileanv?’
Ani zap diun Raza tankam mhonntolo: ‘Hanv tumkam sot sangtam: Mhojeam lhanantleam lhanam bhavam-bhoinnim modlea ekleak jem tumi kelem, tem tumi Mhakach kelem.’
Magir Aplea daveak asleleank To mhonntolo: ‘Xirap poddleleamnô, devcharak ani tacheam dutank toiar kel’lea sasnnachea ujeant Mhojê thaun koddsorun vochat.
Kiteak Hanv bhukel’lom, punn tumi Mhaka jevunk vaddunk na; Hanv tanel’lom, punn tumi Mhaka pieunk diunk na;
vattsur koso ail’lom, punn tumi Mhaka biradd diunk na; vingllo zal’lom, punn tumi Mhaka nhesunk diunk na; piddent ani bondkhonnint poddlolom, punn tumi Mhaka bhett diunk na.’
Tea vellar him-i Taka zobab korun vichartelim: ‘Somia, kedna mhonn ami Tuka bhukel’lo, tanel’lo, vattsur vô vingllo zal’lo, piddent vô bondkhonnint poddlolo polleun, Tuji chakri korunk na?’
Tedna To tankam zap diun mhonntolo: ‘Hanv tumkam sot sangtam: heam lhanantleam lhanam modlea ekleak-ui jem kitem tumi korunk na, tem tumi Mhaka-i korunk na.’
Ani him sasnnachê khastik vetelim, punn Devak manovlelim mon’xam sasnnik jivit bhogunk vetelim.”
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Matthew
| 26 |
When Jesus finished all these words, he said to his disciples,
“You know that in two days’ time it will be Passover, and the Son of Man will be handed over to be crucified.”
Then the chief priests and the elders of the people assembled in the palace of the high priest, who was called Caiaphas,
and they consulted together to arrest Jesus by treachery and put him to death.
But they said, “Not during the festival, that there may not be a riot among the people.”
The Anointing at Bethany.
Now when Jesus was in Bethany in the house of Simon the leper,
a woman came up to him with an alabaster jar of costly perfumed oil, and poured it on his head while he was reclining at table.
When the disciples saw this, they were indignant and said, “Why this waste?
It could have been sold for much, and the money given to the poor.”
Since Jesus knew this, he said to them, “Why do you make trouble for the woman? She has done a good thing for me.
The poor you will always have with you; but you will not always have me.
In pouring this perfumed oil upon my body, she did it to prepare me for burial.
Amen, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will be spoken of, in memory of her.”
The Betrayal by Judas.
Then one of the Twelve, who was called Judas Iscariot, went to the chief priests
and said, “What are you willing to give me if I hand him over to you?” They paid him thirty pieces of silver,
and from that time on he looked for an opportunity to hand him over.
Preparations for the Passover.
On the first day of the Feast of Unleavened Bread, the disciples approached Jesus and said, “Where do you want us to prepare for you to eat the Passover?”
He said, “Go into the city to a certain man and tell him, ‘The teacher says, “My appointed time draws near; in your house I shall celebrate the Passover with my disciples.”’”
The disciples then did as Jesus had ordered, and prepared the Passover.
The Betrayer.
When it was evening, he reclined at table with the Twelve.
And while they were eating, he said, “Amen, I say to you, one of you will betray me.”
Deeply distressed at this, they began to say to him one after another, “Surely it is not I, Lord?”
He said in reply, “He who has dipped his hand into the dish with me is the one who will betray me.
The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.”
Then Judas, his betrayer, said in reply, “Surely it is not I, Rabbi?” He answered, “You have said so.”
The Lord’s Supper.
While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, “Take and eat; this is my body.”
Then he took a cup, gave thanks, and gave it to them, saying, “Drink from it, all of you,
for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.
I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father.”
Then, after singing a hymn, they went out to the Mount of Olives.
Peter’s Denial Foretold.
Then Jesus said to them, “This night all of you will have your faith in me shaken, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be dispersed’;
but after I have been raised up, I shall go before you to Galilee.”
Peter said to him in reply, “Though all may have their faith in you shaken, mine will never be.”
Jesus said to him, “Amen, I say to you, this very night before the cock crows, you will deny me three times.”
Peter said to him, “Even though I should have to die with you, I will not deny you.” And all the disciples spoke likewise.
The Agony in the Garden.
Then Jesus came with them to a place called Gethsemane, and he said to his disciples, “Sit here while I go over there and pray.”
He took along Peter and the two sons of Zebedee, and began to feel sorrow and distress.
Then he said to them, “My soul is sorrowful even to death. Remain here and keep watch with me.”
He advanced a little and fell prostrate in prayer, saying, “My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will.”
When he returned to his disciples he found them asleep. He said to Peter, “So you could not keep watch with me for one hour?
Watch and pray that you may not undergo the test. The spirit is willing, but the flesh is weak.”
Withdrawing a second time, he prayed again, “My Father, if it is not possible that this cup pass without my drinking it, your will be done!”
Then he returned once more and found them asleep, for they could not keep their eyes open.
He left them and withdrew again and prayed a third time, saying the same thing again.
Then he returned to his disciples and said to them, “Are you still sleeping and taking your rest? Behold, the hour is at hand when the Son of Man is to be handed over to sinners.
Get up, let us go. Look, my betrayer is at hand.”
The Betrayal and Arrest of Jesus.
While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs, who had come from the chief priests and the elders of the people.
His betrayer had arranged a sign with them, saying, “The man I shall kiss is the one; arrest him.”
Immediately he went over to Jesus and said, “Hail, Rabbi!” and he kissed him.
Jesus answered him, “Friend, do what you have come for.” Then stepping forward they laid hands on Jesus and arrested him.
And behold, one of those who accompanied Jesus put his hand to his sword, drew it, and struck the high priest’s servant, cutting off his ear.
Then Jesus said to him, “Put your sword back into its sheath, for all who take the sword will perish by the sword.
Do you think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels?
But then how would the scriptures be fulfilled which say that it must come to pass in this way?”
At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to seize me? Day after day I sat teaching in the temple area, yet you did not arrest me.
But all this has come to pass that the writings of the prophets may be fulfilled.” Then all the disciples left him and fled.
Jesus Before the Sanhedrin.
Those who had arrested Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.
Peter was following him at a distance as far as the high priest’s courtyard, and going inside he sat down with the servants to see the outcome.
The chief priests and the entire Sanhedrin kept trying to obtain false testimony against Jesus in order to put him to death,
but they found none, though many false witnesses came forward. Finally two came forward
who stated, “This man said, ‘I can destroy the temple of God and within three days rebuild it.’”
The high priest rose and addressed him, “Have you no answer? What are these men testifying against you?”
But Jesus was silent. Then the high priest said to him, “I order you to tell us under oath before the living God whether you are the Messiah, the Son of God.”
Jesus said to him in reply, “You have said so. But I tell you:
From now on you will see ‘the Son of Man
seated at the right hand of the Power’
and ‘coming on the clouds of heaven.’”
Then the high priest tore his robes and said, “He has blasphemed! What further need have we of witnesses? You have now heard the blasphemy;
what is your opinion?” They said in reply, “He deserves to die!”
Then they spat in his face and struck him, while some slapped him,
saying, “Prophesy for us, Messiah: who is it that struck you?”
Peter’s Denial of Jesus.
Now Peter was sitting outside in the courtyard. One of the maids came over to him and said, “You too were with Jesus the Galilean.”
But he denied it in front of everyone, saying, “I do not know what you are talking about!”
As he went out to the gate, another girl saw him and said to those who were there, “This man was with Jesus the Nazorean.”
Again he denied it with an oath, “I do not know the man!”
A little later the bystanders came over and said to Peter, “Surely you too are one of them; even your speech gives you away.”
At that he began to curse and to swear, “I do not know the man.” And immediately a cock crowed.
Then Peter remembered the word that Jesus had spoken: “Before the cock crows you will deny me three times.” He went out and began to weep bitterly.
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Hem sogllem uloun sompoilea uprant Jezun Apleam xisank mhonn’lem:
“Don disamnim Pask zaunchem asa mhonn tumi zannont; ani Mon’xachea Putak khursar marunk dhorun ditele.”
Tedna mukhel iadnik ani porjeche zann’te Kaifas nanvachea porom’-iadnikachea nivasant zomle
ani visvas ghat korun Jezuk dhorunk ani jivexim marunk tãnnim guddmêll kelo.
Tori astana tãnnim mhonn’lem: “Hem Porbecheam disamnim naka; na zalear lokachi uchambollai zaum ieit.”
Jezu Betanient Simanv koddkarachea ghorant astana,
êk bail eka chon-drokanti aidonant unch molachem pormollit tel gheun aili, ani jevnnak boslolo thõi Tachea mathear tinnem tem ôtlem.
Hem polleun xis chiddle; tãnnim mhonn’lem: “Ho ibadd kiteak?
Hem vhodd molak vikun, goribank diunk zatem.”
Hem aikun Jezun tankam mhonn’lem: “Hê bailek tumi kiteak kimar kortat? Êk bori kornni tinnem Mhojê sorim kelea.
Gorib mon’xam tumchê modem sodam asatuch, punn Hanv sodanch tumchea sangata na.
Mhojê kuddir hem tel otoun tinnem Mhaka nikhipinnek toiar kelo.
Akhea sonvsarak, khuim-i hem Xubhvhortoman porgott zata titlei kodden, tinnem kitem kelam tem-i tichea ugddasak mhonn porgott’tele mhonn Hanv tumkam khorench sangtam.”
Tedna Barantlo eklo, Judas Iskariot nanvacho, mukhel iadnikam-xim gelo;
tannem mhonn’lem: “Hanv Taka tumchea hatant ghalin zalear, tumi mhaka kitem diunk raji asat?” Tãnnim taka rupeache tis nanne mezun dile.
Ani to dis thaun Jezuk dhorun diunk boro soêg to polleun aslo.
Fug-nasloleam Unddeanchea poilea disa xis Jezu lagim vicharunk aile: “Tujem Pask-Jevonn khõi ami toiar kel’lem Tuka zai?”
Ani Jezun sanglem: “Omkea mon’xak hea xarant mellunk vochat ani taka mhonnat: ‘Guruji oxem sangta: Mhozo vêll lagim pavla; Mhojeam xisam borabôr tujea ghorant Hanv Pask kortam.”
Mhonn’toch Jezun tankam hukum’ dil’lo to xisamnim pall’lo ani Pask toiar kelem.
Sanz zatôch, Apleam bara xisam sangatim To jevnnak boslo.
Ani te jevtastanam Tannem mhonn’lem: “Hanv tumkam khorench sangtam: tumchê bhitorlo eklo Mhozo ghat gheuncho asa.”
Te zobor khontibhorit zale ani ek-eklo Taka mhonnunk laglo: “Somia, hanv nhoi mum to?”
Tannem oso portipall kelo: “Mhojê borabôr tattant hat ghala to Mhozo ghat ghetolo.
Mon’xacho Put Tachê vixim boroil’lem asa tea pormannem veta khoro, punn zannem Mon’xachea Putacho visvas-ghat ghetla tachem kottakotta! Zolmakuch ieunk naslolo zalear, tea mon’xak odik borem zato aslem!”
Tacho visvas-ghat gheupea Judasan oxem vicharlem: “Guruji, hanv nhoi mum to?” Jezun taka zap dili: “Oxench tum sangtai.”
Ani te jevtastanam Jezun unddo ghetlo, Devak dhin’vasun to môddlo, to xisank dilo ani mhonn’lem: “Gheiat ani khaiat, hi mhoji kudd.”
Magir Tannem patr ghetlem ani Devak dhin’vasun tem tankam dilem ani mhonn’lem: “Patkanchea bhogsonnea khatir, soglleam monxam pasot varoilam tem, novea korarachem, hem mhojem rogot dekhun tumi sogllim tantlem pieiat.
Ani tumkam sangtam: tumchea sangata Mhojea Bapachea rajeant novo to soro Hanv piein porian, hea fuddem dakechea follachem Hanv anink pieuncho na.”
Stotram gailea uprant, te Olivet dongrar vochunk bhair sorle.
Tedna Jezun tankam sanglem: “‘Hanv gonvlleak martolom ani xellianchi duspôtt zateli.’, oxem boroilelem asa te khatir, aichêch rati tumi soglle Mhaka soddun vetelet.
punn Devan Mhaka punorjivont kortôch Hanv tumchê adim Galileiant vetolom.”
Hea utrak Pedrun mhonn’lem: “Tuka lagun sogllech pasun Tuka soddun vetit zalear, hanv kosoch Tuka sôddun vecho nam.”
Jezun taka zap dili: “Hanv tuka sot sangtam: aichê rati, kombean sad ghalchê adim, Mhaka ollkhonãi mhonn tin pavtti sangtoloi.”
Pedrun taka mhonn’lem: “Tujê borabôr mhaka morchem poddlem zalear-ui, hanv Tuka kodinch soddun vechonam.” Heram-i xisamnim toxench mhonn’lem.
Tedna Jezu tanchê borabôr Getsemani mhonnlelea molleant gelo ani Tannem xisank mhonn’lem: “Ho-thõi vochun Hanvem magnnem kori-sôr tumi hanga bosat.”
Ani Pedruk ani Zebedevacheam dogam putank Tannem Apnna borabôr vhele; tedna To tollmollunk ani khontibhorit zaunk laglo.
Tedna Tannem tankam mhonn’lem: “Ekdom chodd khontin bhoron Mhozo jiv mornnachê tonnir pavla. Tumi hanga ravat ani Mhojê sangatim zagrônn korat.”
Ani matso fuddem vochun To omto poddlo ani oxem magnnem korunk laglo: “Bapa Mhojea, zata zalear, Mhojê velem hem patr pois vochum-di; toripunn Mhaka zai toxem nhoi, Tuka zai toxem zaum-di.”
Xisam sorxem porot ietoch, te Taka nhidlele mell’le, ani Tannem Pedruk mhonn’lem: “Mhonntôch êk hor-bhôr Mhojê borabôr zage ravunk tumchean nozo zalem mum?
Tumi tallnnent poddonam zaunk zagrut ravat ani magnnem korat. Otmo raji asa khoro, punn kudd osokt.”
Tanchê sorxilo vochun, Tannem novean, dusrê pavtti, oxem magnnem kelem: “Bapa Mhojea, Hanvem hem patr pielea bogor tem pelean kaddunk zaina zalear, Tuji khuxi zaum.”
Ani portun ietoch, tanche dolle jemen zodd zal’le dekhun te Taka nhidlele mell’le.
Tankam thõich sanddun novean To pois gelo ani tinch utram mhonnun Tannem tisrê pavtt magnnem kelem.
Uprant xisam sorxem porto ieun, Tannem mhonn’lem: “Azun porian nhidtat atam ani visôv ghetat tumi? Polleiat, Mon’xacho Put patkeanchea hatant poradhin zauncho vêll pavlo atam.
Utthat! Vochum-ia! Mhozo ghat ghetolo to ho polle laginch asa.”
Oxem uloita thõich astanam, Judas, Barantlo eklo, thõi pavlo ani tachê borabôr torvari ani tonnke gheun porom’-iadnikamnim ani porjecheam zannteamnim dhaddlolo lokacho êk vhoddlo zomo.
Ghatkean tankam oxem mhonnun khunna dil’li: “Hanv umo ghetolom polle, toch to; taka dhôrat.”
Hea pasot rokddoch Jezu-xim ieun tannem mhomm’lem: “Noman Tuka, Guruji!”, ani Tacho umo ghetlo.
Jezun taka mhonn’lem: “Ixtta, tum anga korunk ailai tem kam’ kôr.” Tedna te fuddem sorle ani Jezuchea angar hat ghalun tãnnim Taka dhôrlo.
Ani ovchit Jezu sangatim asleleantlea eklean, rokddoch aplê torvarik hat ghalun, ti bhair kaddli ani porom’-iadnikachea chakracher marun tacho kanuch katrun uddoilo.
Tedna Jezun taka mhonn’lem: “Tuji torvar tichê svater ghal, kiteak torvar kaddtat te torvarin mortele.
Mhojea Bapa kodde Hanvem maglear, To bara-vôn ogllim devdutanchim loskoram atanch Mhojea adarak dhaddcho na mhonn dista tuka?
Punn oxem zaunk zai mhonn Povitr Pustok sangta tem koxem ghoddon ietelem tôr?”
Tea vellar Jezun te urponjik mhonn’lem: “Tumi torvari ani tonnke gheun Mhaka dhorunk ieunk Hanv konn pundd kitem? Dispottim tumchê modem bosun Hanv Devmondirant xikovnn ditalom tedna tumi Mhaka dhôrunk na.”
Punn provadeanchim borovpam pallon ieunchê khatir hem sogllem ghòddlem. Tea vellar soglle xis Taka sanddun pollun gele.
Jezuk dhôrlolo team mon’xamnim Taka porom’-iadnika, Kaifasager vhelo; thõi xastri ani zannte ektthãi zal’le.
Pedru pois thaun Tachê pattlean cholun porom’-iadnikachea angnnant porian gelo ani bhitôr sorun hachi sompadnni koxi zait ti polleunk kamdaram borabôr boslo.
Mukhel iadnik akhê Mha-Dhormsobhê borabôr Jezuk mornnachem formonn diunchê khatir Tacher add firiad korunk konn-ui lottik aropi melltit kai mhonn sôdtale;
punn sobar fottkire aropi fuddem sorun-ui, tankam zai tosli firiad tankam mellonam zali. Xekim dog zann fuddem sorle
ani tãnnim sanglem: “Hannem mhonn’lam: ‘Devachem Mondir môddunk ani tem tin disamnim bandunk mhaka podvi asa.’ ”
Tedna ubo ravun porom’-iadnikan Tachê kodde vicharlem: “Kãich zap dinãi? He tujer add hi firiad ditat tem kitem?”
Punn Jezun zap kaddli na. Ani porom’-iadnikan Taka mhonn’lem: “Jivea Deva mhukar soputa khal ulounk hanv Tujekodde magtam, Krist To, Devacho Put To, Tunch zalear amkam sang.”
Jezun taka portipall kelo: “Tunvem sanglem toxench tem. Tôr Hanv tumkam sangtam: Mon’xachea Putak dev-podvechea uzvea hata boslolo ani sorgincheam kupam velean ieto tumi dekhtelet.”
Tedna aplim vostram pinzun porom’-iadnikan mhonn’lem: “Hannem devninda keli! Sakxidaranchi anink kosli goroz amkam? Chotrai dhôrat, tumi atanch devninda aikolea.
Tôr tumkam kitem dista?” Tãnnim zobab dilo: “Taka moronn favo!”
Tedna kãi zannamnim Tachea tonddar thimpi uddoili ani Tacher thapttam marlim; heramnim Tacher mutti marun
mhonn’lem: “konnem marla tuka? Are Krista! bhakit kor amkam.”
Itlea mhonnosôr Pedru bhair angnnant bosun aslo; ani êkê chakornnin tachê sorxem vochun mhonn’lem: “Tum-vui Galileikar Jezu borabôr astaloi.”
Punn soglleam hujir na mhonnun tannem sanglem: “Tum kitem mhonntai tem hanv nokllom.”
To darvonttea bhair vetanam dusrê êkê chakornnin taka pollelo ani thõi asleleank tinnem mhonn’lem: “Ho Nazaretkara Jezu borabôr aslo!”
Ani tannem soput gheun novean na mhonn’lem ani sanglem: “Hea mon’xak hanv ollkhoch na!”
Anink thoddea vogtan thõi asleleamnim lagim sorun Pedruk mhonn’lem: “Dubhava vinnem tum-vui tanchê bhitorlo eklo, ani tujem ulouopuch tuka dakhoun dita.”
Tedna to apnnacher xirap ghalun ani soput gheun mhonnunk laglo: “Hanv hea mon’xak ollkhoch na!” Teach vellar kombean sad ghalo,
ani apnnak Jezun kitem sanglelem to Pedruk ugddas ailo: “Kombean sad ghalchê adim tum tin pavtti Mhaka ollkhonãi mhonn sangtoloi.” Ani bhair vochun Pedru dukhamnim roddunk laglo.
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Matthew
| 27 |
When it was morning, all the chief priests and the elders of the people took counsel against Jesus to put him to death.
They bound him, led him away, and handed him over to Pilate, the governor.
The Death of Judas.
Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver to the chief priests and elders,
saying, “I have sinned in betraying innocent blood.” They said, “What is that to us? Look to it yourself.”
Flinging the money into the temple, he departed and went off and hanged himself.
The chief priests gathered up the money, but said, “It is not lawful to deposit this in the temple treasury, for it is the price of blood.”
After consultation, they used it to buy the potter’s field as a burial place for foreigners.
That is why that field even today is called the Field of Blood.
Then was fulfilled what had been said through Jeremiah the prophet, “And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites,
and they paid it out for the potter’s field just as the Lord had commanded me.”
Jesus Questioned by Pilate.
Now Jesus stood before the governor, and he questioned him, “Are you the king of the Jews?” Jesus said, “You say so.”
And when he was accused by the chief priests and elders, he made no answer.
Then Pilate said to him, “Do you not hear how many things they are testifying against you?”
But he did not answer him one word, so that the governor was greatly amazed.
The Sentence of Death.
Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished.
And at that time they had a notorious prisoner called [Jesus] Barabbas.
So when they had assembled, Pilate said to them, “Which one do you want me to release to you, [Jesus] Barabbas, or Jesus called Messiah?”
For he knew that it was out of envy that they had handed him over.
While he was still seated on the bench, his wife sent him a message, “Have nothing to do with that righteous man. I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus.
The governor said to them in reply, “Which of the two do you want me to release to you?” They answered, “Barabbas!”
Pilate said to them, “Then what shall I do with Jesus called Messiah?” They all said, “Let him be crucified!”
But he said, “Why? What evil has he done?” They only shouted the louder, “Let him be crucified!”
When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.”
And the whole people said in reply, “His blood be upon us and upon our children.”
Then he released Barabbas to them, but after he had Jesus scourged, he handed him over to be crucified.
Mockery by the Soldiers.
Then the soldiers of the governor took Jesus inside the praetorium and gathered the whole cohort around him.
They stripped off his clothes and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!”
They spat upon him and took the reed and kept striking him on the head.
And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him.
The Way of the Cross.
As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross.
The Crucifixion.
And when they came to a place called Golgotha (which means Place of the Skull),
they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink.
After they had crucified him, they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him: This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him, one on his right and the other on his left.
Those passing by reviled him, shaking their heads
and saying, “You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, [and] come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself. So he is the king of Israel! Let him come down from the cross now, and we will believe in him.
He trusted in God; let him deliver him now if he wants him. For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him also kept abusing him in the same way.
The Death of Jesus.
From noon onward, darkness came over the whole land until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice, “ Eli, Eli, lema sabachthani? ” which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said, “This one is calling for Elijah.”
Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a reed, gave it to him to drink.
But the rest said, “Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice, and gave up his spirit.
And behold, the veil of the sanctuary was torn in two from top to bottom. The earth quaked, rocks were split,
tombs were opened, and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, “Truly, this was the Son of God!”
There were many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him.
Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
The Burial of Jesus.
When it was evening, there came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus.
He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be handed over.
Taking the body, Joseph wrapped it [in] clean linen
and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed.
But Mary Magdalene and the other Mary remained sitting there, facing the tomb.
The Guard at the Tomb.
The next day, the one following the day of preparation, the chief priests and the Pharisees gathered before Pilate
and said, “Sir, we remember that this impostor while still alive said, ‘After three days I will be raised up.’
Give orders, then, that the grave be secured until the third day, lest his disciples come and steal him and say to the people, ‘He has been raised from the dead.’ This last imposture would be worse than the first.”
Pilate said to them, “The guard is yours; go secure it as best you can.”
So they went and secured the tomb by fixing a seal to the stone and setting the guard.
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Dis uzvaddonam fuddem, soglleam mukhel iadnikamnim ani porjecheam zannteamnim Jezucho jiv kaddunk lavcho mhonn tharav ghetlo.
Tãnnim Taka bandlo ani vhorun Pilat razpalachea hatant ghalo.
Jezuk formonn marlelem polleun, Tacho ghat ghetlolo tea Judasak ontoskornnacho kiddo taka khaunk laglo dekhun, rupeache tis nanne mukhel iadnikank ani zannteank portun dile ani mhonn’lem: “Niropradi rogtacho ghat gheun hanvem patok kelem.”
Tãnnim mhonn.lem: “Tem amkam kiteak poddlam? Tujem tunch polle.”
Tannem te rupeache nanne Devmondirachea Gabhareant apttun uddoile ani vochun gôll ghetlo.
Mukhel iadnika-mnim te nanne kaddun mhonn’lem: “Te rogtachem mol dekhun, te Devmondi-rachea bhanddarant ghalum noiê.”
Ani tharav gheun, pordexeank purunk team poixeamnim tãnnim kumbhara-chem ek bhatt viktem ghetlem.
Hea karonnak lagun tê svatek az porian Hakeldama, mhonngê “Rogtachem Bhatt”, mhonn nanv asa.
Tedna, “Ani rupeache te tis nanne, Israelachea loka modem, taka lagun, diunchem tharailelem tem mol, tannim ghetle
ani Sorvesporan mhaka hukum’ ghal’lo tea pormannem kumbharachea bhattak te môddle.”, oxem Devan Jeremias provadea vorvim sanglolem tem khorem zalem.
Magir Jezuk razpala mukhar ubo kelo; ani razpalan Tachê lagim oxem vicharlem: “Judevancho raza tum?” Jezun taka mhonn’lem: “Tum sangtai toxem tem.”
Ani mukhel iadnik ani zannte Tacher add garannem korit astana, Tannem zapuch kaddunk na.
Tedna Pilatan Taka mhonn’lem: “Kitleô govaiô Tujer add te ditat teô tum aikonãi?”
Punn Tannem eka utrak legun, apnnak zap kaddunk na mhonn razpalak ekdom’ mottem ojap dislem.
Dôr porbecheam somoiar khõichea-i eka koideak, lokak zai taka, razpalan suttka diunchi sonvoi asli.
Tedna Barab’bas mhonnlolo, soglleanchê ollkhicho, êk koidi aslo.
Hea pasot thõi ektthãi zal’leam lagim Pilatan vicharlem: “Konnak hanvem sôddlolo tumkam zai? Barab’basak vô Krist mhonntat tea Jezuk?”
Nattkaien tãnnim Jezuk apnnachea hatant ghala mhonn Pilat borem zanno aslo.
Razpal niti-sodrer boslolo astana, tachê potinnin oxem taka sangunk dhaddlem: “Taka lagun aiz eka sopnnant hanvem zaitem sonslam dedkhun tea promannik mon’xachê ban’goddent tum poddo naka.”,
Tea mhonnosôr mukhel iadnikamnim ani zannteamnim Barab’basak suttka ani Jezuk mor-nnachem formonn magunk lokachea monant ghalem.
“Heam dogam bhitorlea konnak hanvem suttka dil’li tumkam zai?”, oxem tea razpalan tankam vicharlem. “Barab’basak.”, oso tãnnim zobab dilo.
Pilatan tankam mhonn’lem: “Tôr Krist mhonntat tea Jezuk hanvem kitem korchem?” Soglleamnim zobab dilo: “Taka khursar mar!”
Tannem tankam vicharlem: “Tôr Tannem vaitt kitem kelam?” Punn tim odik vhoddlean bob marunk laglim: “Taka khursar mar!”
Tedna, aplea-chean kainch korunk zaina zalem punn uchambollai odikuch vaddta ti polleun, “Hea promannik mon’xachea rogta vixim mhozo kosloch guneanv na. Hi zobabdari tumchi!”, oxem mhonnun Pilatan udok ghetlem ani loka hujir aple hat dhule.
Ani akhê porjen portipall kelo: “Tachem rogot amcher ani amcheam bhurgeam-ballancher poddum!”
Tedna, tannem tankam Barab’basak sôddun dilo ani Jezuk jerbond diun khursar marunk tanchê adhin kelo.
Tedna razpalacheam soinikamnim Jezuk raznivasant vhelo ani Tachê bhonvtim soglli polttonn ektthãi keli.
Tachim vostram kaddun Tacher ek tambddem-lal avoronn ghalem;
ani kantteancho êk mukutt vinnun Tachea mathear ghalo, ani Tachea uzvea hatant êk boddi dili. Tachê mukhar dimbi moddun, te Taka kenddun mhonntale: “noman tuka Judevanchea raza!”
Tacher thimpi uddounk lagle ani boddi kaddun gheun ti Tachê tokler marunk lagle.
Tachim khebaddam kelea uprant tãnnim tem tambddem avoronn kaddlem ani novean Taka Tachim khaxa vostram ghalim; ani khursar marunk te Taka gheun gele.
Bhair sortôch, Simanv nanvacho, Siren ganvcho, konn-êlo monis tankam mell’lo ani tãnnim taka Jezucho khuris bollan vhorunk lailo.
Ani Golgota mhonnlolea zagear (mhonngê Kortteachea zagear) pavtôch,
tãnnim soreant pint misllun Taka pieunk dilem, punn tem chaklea uprant To pienam zalo.
Taka khursar marlea uprant, tãnnim sorti ghalun Tachim vostram vanttlim,
ani thõi bosun te Taka rakhunk ravle.
Tachea mathea voir Tacho guneanv oso boroun ghalo: “Judevancho Raza To Jezu Ho”
Tedna Tachê borabôr dogam punddank-ui khursar marle, ekak uzvean ani dusreak davean.
Tennem ieto-veto lôk apli tokli haloit Jezucheô kenddnneô kortalo
ani mhonntalo: “Devmondir moddun uddoupacho ani tem tin disamnim novean bandpacho to tum mum rê?! Tum Devacho Put zalear, tukach nivar ani khursa velo denv atam!”
Têch porim dhormxastream ani zannteam borabôr mukhel iadnik-ui Tachi ninda korun mhonntale:
“Dusreank soddoilim hannem, hachê lagim apnnakuch soddounk zaina! To Israelacho raza khõi! Tôr taka atam khursa velo denvum-di ani tedna ami tacher bhavart dovortolenv!
Hannem Devacher visvas tthevlo, atam Devak to zai zait zalear, Tannench haka soddouum-di tôr ‘Hanv Devacho put’, oxem hannem sanglelem asa!”
Têch bhaxen Tachê borabôr khursar marlele te pundd-ui Tacheô kexttaeô kortale.
Don’par thaun tin vazo porian sogllea desacher kallôk poddlo
ani sumar tin vaztam Jezun vhoddlea tallean mhonn’lem: “Eli, Eli, lama sabakthani?” mhonngê “Deva Mhojea, Deva Mhojea, kiteak Tunvem Mhaka sanddloi?”
Hem aikun thõi asleleam kãi zannamnim mhonn’lem: “Ho Elijak ulo marta.”
Ani tanchê modlea eklean dhanv marun ek allombem haddlem, ani tem xirkeant buddoun ani êkê boddiek lavun tannem Jezuk pieunk dilem.
Heramnim mhonn’lem: “Rav! Elija Taka soddounk ieta zalear polleum-ia.”
Punn aniêk pavtt vhoddlean arddun Jezun prann sôddlo.
Tedna Devmondirantlea Gabhareacho podd’do voir thaun sokol doxim pinzlo, bhi kampli, khoddpam futtlim,
somadhi ugteô zaleô, ani zaiteam meleleam promannik mon’xancheô kuddi jivont zaleô,
ani Tachea punorjivontponna uprant tim apleam somadhintlim bhair sorun povitr xarant gelim ani sobar zannank dixtti poddlim.
Bhikamp ani her ghòddtalem tem polleun, xotpoti ani tachê borabôr Jezuk rakhtale te zobor bhieun mhonnunk pavle: “Ho khoreponnim Devacho Put aslo!”
Jezuchi seva-chakri korun Galileiak thaun Tachê pattlean aileleô sobar bailô thõi asleô ani pelean ravun hem sogllem polletaleô.
Tanchê bhitôr Mari Magdalen, Jakobachi ani Juzechi avoi Maria, ani Zebedevacheam putanchi avoi.
Sanz zalea uprant, Juze nanvacho, Arimateiacho êk girest monis ailo; to-i Jezucho xis zal’lo.
Tannem Pilata-xim vochun Jezuchi kudd magli. Tedna Pilatan ti kudd diunk laili.
Kudd gheun, Juzen ti êkê nitôll olin guttlaili
ani khoddpant katrun kel’lê aplê novê somadhint ti nikhipili. Magir tannem êk vhoddli fatôr lonvddun haddli ani, somadhichea darak ti lavun, apunn gelo.
Mari Magdalen ani dusri Maria somadhi mukhar bosun ravleô.
Dusrea disa, mhonngê Toiarechea Disa uprant, mukhel iadnik ani Farizev Pilata-xim ektthãi zale;
tãnnim mhonn’lem: “Xrêxtt Razpala, tea fottingan jivo astanam oxem sanglam mhonn amkam ugddas asa: ‘Tin dis zatôch hanv novean jivont zatolom.’
Mhonntôch tisro dis porian somadhi bori korun rakhunk lai; na zalear, tache xis ghoddiek ieun taka choriam vhortit ani lokak sangtit: ‘To mel’leantlo jivont zala.’ Hi nimanni fottovnni adim zaun gelam tachê poros odik paxtt zateli.”
Pilatan tankam sanglem: “He polle rakhonndar asat; tôr vochat ani tumkam tankta tê bhaxen rakhônn korat.”
Thõisorle te bhair sorle ani, fatrik xik’ko marun ani rakhonndarancho paro dovrun, somadhi ghôtt korun gele.
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Matthew
| 28 |
After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb.
And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it.
His appearance was like lightning and his clothing was white as snow.
The guards were shaken with fear of him and became like dead men.
Then the angel said to the women in reply, “Do not be afraid! I know that you are seeking Jesus the crucified.
He is not here, for he has been raised just as he said. Come and see the place where he lay.
Then go quickly and tell his disciples, ‘He has been raised from the dead, and he is going before you to Galilee; there you will see him.’ Behold, I have told you.”
Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce this to his disciples.
And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage.
Then Jesus said to them, “Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.”
The Report of the Guard.
While they were going, some of the guard went into the city and told the chief priests all that had happened.
They assembled with the elders and took counsel; then they gave a large sum of money to the soldiers,
telling them, “You are to say, ‘His disciples came by night and stole him while we were asleep.’
And if this gets to the ears of the governor, we will satisfy [him] and keep you out of trouble.”
The soldiers took the money and did as they were instructed. And this story has circulated among the Jews to the present [day].
The Commissioning of the Disciples.
The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them.
When they saw him, they worshiped, but they doubted.
Then Jesus approached and said to them, “All power in heaven and on earth has been given to me.
Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit,
teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.”
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Sabbath sorlea uprant, satolleacho poilo dis uzvadd’tana, Mari Magdalen ani dusri Maria somadhi polleunk geleô.
Ani Sorvesporacho êk dut sorga velo denvtana ovchituch motti êk bhikamp zali. ani somadi-xim vochun tannem fatôr lonvddun kuxin kaddli ani apunn ticher boslo.
Tachem rup zhoglannea bhaxen ani tachem anglem hima porim dhovem-ful aslem.
Taka polleun rakhonndar bhirantin thorthorle ani mel’le koxe zale.
Punn devdutan uloun team ostoreank mhonn’lem: “Bhienakat! Khursar marlelea Jezuk tumi sôdtat mhonn hanv zannom.
To hangasôr na, kiteak, Tannem sanglelem tea pormannem, Devan Taka punorjivont kela. Taka dovorlolo ti svat ieun polleiat
Tor vegim vochun Tacheam xisank sangat: ‘Devan Taka mel’leantlo punorjivont kela ani, polleiat, To tumchê fuddem Galileiak veta; thõi tumi Taka dekhtelet. Polleiat, hench tumkam sangunk hanv ailam.”
Teô ostoreô bhieun-bhieun ani vhôdd khuxalkaien somadhi sorxileô vegim koddsorleô ani dhanvim-dhanvim Tacheam xisank kollit korunk geleô.
Ani ovchituch Jezu tankam mellunk ailo ani mhonn’lem: “Noman tumkam!” Ani tãnnim lagim sorun Tache pãi dhôrle ani Taka nomoskar kelo.
Tedna Jezun tankam mhonn’lem: “Bhienakat; vochat ani Mhojeam bhavank Galileiak vochat mhonn sangat. Thõi te Mhaka dekhtele.”
Teô vatter astananch paro korteleam kãi zannamnim xarant ieun ghòddlelem titlem-i mukhel iadnikank kollit kelem.
Hãnnim zannteam borabôr sobha zomoun borech poixe soinikanchea hatant ghalunk êk tharav ghetlo.
Tannim tankam mhonn’lem: “Tumi oxem sangchem: ‘Ami nhidlele astana, ratiam ieun tacheam xisamnim taka chorun vhelo.’
Ani hem razpalachea kanar poddot zalear, ami taka somzaitelenv ani tumkam trasantle vattaitelenv.”
Mhonntôch soinikamnim poixe ghetle ani apnnank xikoilelem tea pormannem kelem. Ani hi khobor Judevam modem ximpoddli ani aicho dis porian ti cholta.
Apnnak mellunk Jezun sanglelea dongrar.Ikra xis Galileiak gele,
Taka pollenam fuddem, tannim Taka bhozlo; tori tantle thodde dubhavle.
Jezun fuddem sorun mhonn’lem: “Sorgar ani sonvsarar Devan Mhaka sogllo odhikar dila.
Mhonntôch vochat ani soglleam raxttrank Bapachê ani Putachê ani Povitr Atmeachê Nanvim tankam batism diun,
ani Hanvem tumkam dileat teô soglleô adnea pallunk tankam xikoun Mhoje xis korat. Ani zanno zaiat, sodanch-sodam, hôi, ho sonvsar soro porian, Hanv tumchea sangata asam! Amen!”
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Mark
| 1 |
The beginning of the gospel of Jesus Christ [the Son of God].
The Preaching of John the Baptist.
As it is written in Isaiah the prophet:
“Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
‘Prepare the way of the Lord,
make straight his paths.’”
John [the] Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins.
People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins.
John was clothed in camel’s hair, with a leather belt around his waist. He fed on locusts and wild honey.
And this is what he proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water; he will baptize you with the holy Spirit.”
The Baptism of Jesus.
It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.
On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him.
And a voice came from the heavens, “You are my beloved Son; with you I am well pleased.”
The Temptation of Jesus.
At once the Spirit drove him out into the desert,
and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him.
The Beginning of the Galilean Ministry.
After John had been arrested, Jesus came to Galilee proclaiming the gospel of God:
“This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.”
The Call of the First Disciples.
As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen.
Jesus said to them, “Come after me, and I will make you fishers of men.”
Then they abandoned their nets and followed him.
He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets.
Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.
The Cure of a Demoniac.
Then they came to Capernaum, and on the sabbath he entered the synagogue and taught.
The people were astonished at his teaching, for he taught them as one having authority and not as the scribes.
In their synagogue was a man with an unclean spirit;
he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”
Jesus rebuked him and said, “Quiet! Come out of him!”
The unclean spirit convulsed him and with a loud cry came out of him.
All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.”
His fame spread everywhere throughout the whole region of Galilee.
The Cure of Simon’s Mother-in-Law.
On leaving the synagogue he entered the house of Simon and Andrew with James and John.
Simon’s mother-in-law lay sick with a fever. They immediately told him about her.
He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them.
Other Healings.
When it was evening, after sunset, they brought to him all who were ill or possessed by demons.
The whole town was gathered at the door.
He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.
Jesus Leaves Capernaum.
Rising very early before dawn, he left and went off to a deserted place, where he prayed.
Simon and those who were with him pursued him
and on finding him said, “Everyone is looking for you.”
He told them, “Let us go on to the nearby villages that I may preach there also. For this purpose have I come.”
So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.
The Cleansing of a Leper.
A leper came to him [and kneeling down] begged him and said, “If you wish, you can make me clean.”
Moved with pity, he stretched out his hand, touched him, and said to him, “I do will it. Be made clean.”
The leprosy left him immediately, and he was made clean.
Then, warning him sternly, he dismissed him at once.
Then he said to him, “See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.”
The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.
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Devachea Puta, Jezu Kristachea xubhvhortomanachi survat.
Oxem Izaias provadeachea pustokar boroil’lem asa:
“Polle, tujê fuddem Hanv Mhojea
dutak dhaddtam;
to tuji vatt toiar kortolo.
‘Sorvesporacho marôg toiar korat,
Tacheô vattô nitt korat.’, oxem oronneant arddoto tallo to.”
Batism diit ani patkanchea bhogsonnea khatir jivit bodôlnnecho ek batism porgôttit Juanv Batist oronneant ieilo.
Akhea Judeiachea prantantlo ani Jeruzaleacho sogllo lôk tachê-xim vetalo, ani aplim patkam ucharun, Jordan nodint tachea hatantlo batism ghetalo.
Juanv unttachê lhonvechem angavlem nhestalo ani penkttak chamddeacho êk potto bandtalo ani toll ani ran’vott mhonv khaun jietalo.
“Mhojê pattlean mhojê-vôn bollvont Konn-Eklo ieta; sorpott poddun Tacheam vhannanchi vadi soddunk mhaka favona. Hanvem tumkam udkan batism dila khorem, punn To ki tumkam Povitr Atmean batism ditolo.”, oxem tannem porgottlem.
Ani team disamnim oxem zalem: Galileiachea Nazareta thaun Jezu ailo ani Juanvan Taka Jordanant batism dilo.
ani udkantlo voir sorona fuddem, sôrg ugto zal’lo ani Povitr Atmo parveachea rupan denvun Apnnacher tharlolo Jezun dekhlo.
Ani sorgar thaun oxi zap zali: “Tum Mhozo Put, sogllê opurbaiecho; Tujer asa Mhojem dhadosponn.”
Magir rokddoch Povitr Atmean Taka bhair kaddun, oronneant vhelo.
Challis dis To oronneant ravlo ani Soitan Tachi porikxa kortalo; zonavoram borabôr thõi To ravlo ani devdut Tachi seva kortale.
Juanvak dhorun koidi kelea uprant, “Nemlolo kall bhòrlo ani Devachem Raj ieunchem zalem. Jivit-mon bôdlat ani xubhvhortoman mandun gheiat.”, oxi Devachea Rajeachi bori khobor porgottit Jezu Galileiak ieilo,
Ekdam To Galileiachea doriachê degechean cholot vetalo. Tea doriant Simanv ani tacho bhav Andre pageram martale, kiteak te kharvi asle: tankam Tannem dekhle.
Ani Jezun tankam mhonn’lem: “Mhojê pattlean ieiat ani tumkam Hanv mon’xank dhôrtat tosle kharvi kortolom.”
Ani rokddech te, zallam thõich sanddun, Tachê pattlean gele.
Ani thõi thaun matso fuddem vochun, Zebedevacho put Jakob ani tacho bhav Juanv hoddear rampnni sarkeô kortale te Tannem dekhle,
ani rokddech tankam apoile; ani Zebedevak, aplea bapaik, manaiam borabôr hoddear sanddun, te Tachê pattlean gele.
Te Kapernaumak gele ani rokddoch Son’vara disa devsthanant bhitôr sorun To tankam xikounk laglo.
Ani dhormxastream porim nhoi, punn odhikar asto eklea porim To tankam xikoitalo dekhun, Tachê xikovnnê vixim lôk ojap zatalo.
Teach vellar mhello atmo boslolo êk monis tanchea devsthanant aslo, ani tannem bob marun mhonn’lem:
“Nazaretchea Jezu, amchê kodde tuka koslem kam’ asa? Amcho bhosm korunk ailai kitem? Tum konn to hanv zannom: Devacho Povitr To Eklo.”
Punn Jezun taka dhomkaun mhonn’lem: “Ogo rav ani hea mon’xa velo bhair sor!”
Ani mhello atmo taka foddfoddaun ani motti bob marun tachê velo bhair sorlo.
Sogllo lôk ojap zalo ani ekamekak vichartalo: “Hem anink kitem? Odhikar asleli, hi novi xikovnn! Mhelleam atmeank legun to hukum’ ghalta ani te tachem aikotat.”
Ani rokddench Galileiachea akhea prantant sogllê kodden Tachem nanv gazlem.
Devsthanantlo bhair sorun, Jakoba ani Juanva sangatim To samko Simanv ani Andrechea ghora gelo.
Simanvachi sasu zoran antrunnar poddleli asli ani tãnnim Taka rokddich tichi khobor dili.
To lagim sorlo ani tichea hatak dhorun Tannem tika utthoili, ani teach vellar ticho zôr poddlo ani ti tancho poramôs korunk lagli.
Sanz zatôch, dis dharir poddlea uprant, soglleam vaittakarank ani devchar bosleleank Tachê sorxem haddlim.
Tachea darar nogor-bhôr lôk zomun khêtt zali,
ani jin’sam bhasancheam khup boll’llikarank Tannem borim kelim; zaite devchar-ui kaddle; Apunn konn to te zanno asle dekhun, Tannem tankam ulounk diunk na.
Dusrê sokallim, ozun kallôk astana, utthun To bhair sorlo ani eka eksurea zagear vochun thõi magnnem kelem.
Simanv ani tache sangati Taka sodunk gele;
ani To melltôch, tãnnim Taka mhonn’lem: “Sogllo lôk Tuka sôdta.”
Tannem tankam sanglem: “Dusrê koddenui, Hanvem xikovnn diunche khatir, lagxileam ganvamnim ani nogramnim vochum-ia; kiteak heach pasot Hanv ailam.”
Ani tancheam devsthanamnim updês diit ani dev-charank bhair ghalit To akhea Galileant bhonvlo.
Tache kodde upkar magit, ek koddkar Tachê sorxem ailo ani dimbier ravun tannem Taka mhonn’lem: “Tuka khuxi asot zalear, Tujean mhaka nitôll korunk zata.”
Tache churchure dhorun, Jezun Aplo hat vistarlo ani to taka lavun mhonn’lem: “Hôi, Mhaka khuxi asa; nitôll za.”
Ani oxem mhonnona fuddem tachem kodd nanch zalem ani to nitôll zalo.
“Polle, konnakuch hem sanginaka; punn voch ani tujem ang iadnikak dakhoi; ani porjek tuji pekovnni ruzu korchê khatir, tuje nitôllsannik lagun Moizesan formail’lem dan bhettoi.”, oxem sangun, taka khoraien xiddkaitoch, Jezun taka veginch daddlo.
To gelo, punn hi khobor oxê bhaxen porgottunk ani soglleank sangunk laglo, ki Jezuchean ugtim khõicheach nogrant vochunk zaina zalem ani bhair, eksuream svatancher, Taka ravchem poddlem: tori astana sogllê koddecho lôk Tachê-xim ietalo.
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Mark
| 2 |
When Jesus returned to Capernaum after some days, it became known that he was at home.
Many gathered together so that there was no longer room for them, not even around the door, and he preached the word to them.
They came bringing to him a paralytic carried by four men.
Unable to get near Jesus because of the crowd, they opened up the roof above him. After they had broken through, they let down the mat on which the paralytic was lying.
When Jesus saw their faith, he said to the paralytic, “Child, your sins are forgiven.”
Now some of the scribes were sitting there asking themselves,
“Why does this man speak that way? He is blaspheming. Who but God alone can forgive sins?”
Jesus immediately knew in his mind what they were thinking to themselves, so he said, “Why are you thinking such things in your hearts?
Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, pick up your mat and walk’?
But that you may know that the Son of Man has authority to forgive sins on earth”—
he said to the paralytic, “I say to you, rise, pick up your mat, and go home.”
He rose, picked up his mat at once, and went away in the sight of everyone. They were all astounded and glorified God, saying, “We have never seen anything like this.”
The Call of Levi.
Once again he went out along the sea. All the crowd came to him and he taught them.
As he passed by, he saw Levi, son of Alphaeus, 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 sat with Jesus and his disciples; for there were many who followed him.
Some scribes who were Pharisees saw that he was eating with sinners and tax collectors and said to his disciples, “Why does he eat with tax collectors and sinners?”
Jesus heard this and said to them [that], “Those who are well do not need a physician, but the sick do. I did not come to call the righteous but sinners.”
The Question About Fasting.
The disciples of John and of the Pharisees were accustomed to fast. People came to him and objected, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?”
Jesus answered them, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast.
But the days will come when the bridegroom is taken away from them, and then they will fast on that day.
No one sews a piece of unshrunken cloth on an old cloak. If he does, its fullness pulls away, the new from the old, and the tear gets worse.
Likewise, no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wineskins.”
The Disciples and the Sabbath.
As he was passing through a field of grain on the sabbath, his disciples began to make a path while picking the heads of grain.
At this the Pharisees said to him, “Look, why are they doing what is unlawful on the sabbath?”
He said to them, “Have you never read what David did when he was in need and he and his companions were hungry?
How he went into the house of God when Abiathar was high priest and ate the bread of offering that only the priests could lawfully eat, and shared it with his companions?”
Then he said to them, “The sabbath was made for man, not man for the sabbath.
That is why the Son of Man is lord even of the sabbath.”
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Thoddeam disamnim Jezu novean Kapernaumant ailo tedna, To ghora asa mhonn khobor zali,
ani itlo lôk thõi ektthovlo, ki dara bhair porian tankam zago naslo. Ani Jezu tankam sondex ditalo.
Tedna choug zann ar-zal’lea eka mon’xak uklun Tachê sorxem gheun aile.
Punn tea lokak lagun tea mon’xak Tache-xim haddunk tanchean zainaslem dekhun, Jezu aslo tea zagea voilo pattôs tãnnim ugto kelo ani, oxi vatt korun, add poddlelea arkara soit tachem antrunn denvoilem.
Tancho bhavart polleun Jezun arkarak mhonn’lem: “Puta, tujim patkam bhògsolim.”
Tedna thõi bosun aslele kãi dhormxastri aplech bhitor oxem chintunk lagle:
“Ho oxem uloita tem kitem? Devninda korta ho! Devak ekleakuch soddun, konnachean patkam bhogsunk zatat?”
Te tanchê bhitôr oxem chint’tat mhonn Aplea otmeant rokddench umzun, Jezun tankam oxi zap dili: “Oslim chintnam tumchech bhitor kiteak gholloitat tumi?
‘Tujim patkam bhògsolim!’, oxem mhonnunk, vô ‘tujem antrunn ukôl ani chol!’, oxem arkarak mhonnunk khoinchem odik sompem?
Punn, sonvsarant patkam bhogsunk Mon’xachea Putak podvi asa mhonn tumchea monant rigounchê khatir”... Tannem arkarak mhonn’lem:
“Hanv tuka sangtam; utth, tujem antrunn ukôl ani tujea ghora voch.”
To monis utthlo ani rokddoch aplem antrunn uklun soglleam hujir thõicho bhair sorun gelo. Hea pasot sogllo lôk ojap zalo ani “Oslem ami kednanch dekhlem na!”, oxem mhonnun tannim Devak vakhannlo.
Galileache doria deger Jezu porot gelo; ani sogllo lôk Tachê sorbhonvtim ekttovlo, ani Tannem tankam xikovnn dili.
Fuddem vochun, manddvir boslelea Alfevachea puta, Levik, Tannem dekhlo ani taka mhonn’lem: “Mhojê pattlean ie!” Ani to utthun Tachê pattlean gelo.
Ani oxem ghòddlem: tachea ghorant jevnnak boslolo astana, sobar dônddvosuldar ani patki mhonn lêkhlele monis-ui Jezu ani Tacheam xisam borabôr jevnnak boslele; tôr Tacho pattlav korto zaite zann asle.
Ani To dônddvosuldaram ani patkeam borabôr jevta-khata tem polleun, Farizêv pokxacheam dhormxastreamnim Tacheam xisank mhonn’lem: “Dônddvosuldaram ani patkeam sangatim tumcho Guru kiteak khata-pieta?”
Hem aikun, Jezun tankam mhonn’lem: “Borim asat tankam nhoi, punn vaittakarank ki voizachi goroz; tôr Hanv sugunneank nhoi punn ogunneank apounk ailam.”
Ekdam Juanvanche xis ani Farizev upas kortale tedna, kãi zannamnim ieun Taka mhonn’lem: “Juanvache xis ani Farizevache xis upas kortat, punn Tuje xis korinant tem koxem?”
Ani Jezun tankam sanglem: “Lognacheam pavnneamnim, novro tanchê sangatim asot porian, upas korunk zata zait? Tanchea sangata novro aso-sôr tanchean upas korunk zaina.
Punn novreak tanchê modlo kaddun vhorcho vêll pavtolo ani tedna, to dis ietôch, te upas kortele.
Pornnea vostrak konn-ui anvllonk naslelea novea lugttacho kopo marit zalear, novo kopo pornnea vostrachim sutam oddun bhair kaddta ani fallo odik vhodd korta.
Nhoi mhonn novo soro pornneam chambddea-potiamnim konn bhorina; bhôrlo zalear, soro chambddea-potio fôddtolo ani soreacho ani tosoch chambddea-potiancho-i ibadd zatolo. Na, novea soreak noveo chambddea-potio.”
Ekdam oxem ghòddlem: Jezu eka Sabbatha disa xetantlean vetalo, ani Tache xis cholot astana konnsam toddunk lagle.
Tedna Farizevamnim Taka mhonn’lem: “Polle, Sabbathachem korum nozo tem kam’ te kiteak kortat?”
Ani Tannem tankam sanglem: “Davidak ani tacheam sangateank goroz poddli ani bhuk lagli tedna, tannem kitem kelem tem tumi vachunk na kitem?
Mhonngê koxê bhaxen to, Abiatar porom’-iadnikachea kallar, Devachea ghorant bhitôr sorlo, ani iadnikam bhair konnakuch khaunk sot’tea nasli te Deva mukhar dovorlele undde tannem khele ani apleam sangateank-ui dile, hi soglli khobor tumi vachunk na bi?”
Ani Tannem tankam sanglem: “Devan Sabbath mon’xam khatir kela, mon’xank Sabbatha khatir korunk nant.
Mhonn-tôch Mon’xachea Putak Sabbathacher-ui odhikar asa.”
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Mark
| 3 |
Again he entered the synagogue. There was a man there who had a withered hand.
They watched him closely to see if he would cure him on the sabbath so that they might accuse him.
He said to the man with the withered hand, “Come up here before us.”
Then he said to them, “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” But they remained silent.
Looking around at them with anger and grieved at their hardness of heart, he said to the man, “Stretch out your hand.” He stretched it out and his hand was restored.
The Pharisees went out and immediately took counsel with the Herodians against him to put him to death.
The Mercy of Jesus.
Jesus withdrew toward the sea with his disciples. A large number of people [followed] from Galilee and from Judea.
Hearing what he was doing, a large number of people came to him also from Jerusalem, from Idumea, from beyond the Jordan, and from the neighborhood of Tyre and Sidon.
He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him.
He had cured many and, as a result, those who had diseases were pressing upon him to touch him.
And whenever unclean spirits saw him they would fall down before him and shout, “You are the Son of God.”
He warned them sternly not to make him known.
The Mission of the Twelve.
He went up the mountain and summoned those whom he wanted and they came to him.
He appointed twelve [whom he also named apostles] that they might be with him and he might send them forth to preach
and to have authority to drive out demons:
[he appointed the twelve:] Simon, whom he named Peter;
James, son of Zebedee, and John the brother of James, whom he named Boanerges, that is, sons of thunder;
Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus; Thaddeus, Simon the Cananean,
and Judas Iscariot who betrayed him.
Blasphemy of the Scribes.
He came home. Again [the] crowd gathered, making it impossible for them even to eat.
When his relatives heard of this they set out to seize him, for they said, “He is out of his mind.”
The scribes who had come from Jerusalem said, “He is possessed by Beelzebul,” and “By the prince of demons he drives out demons.”
Jesus and Beelzebul.
Summoning them, he began to speak to them in parables, “How can Satan drive out Satan?
If a kingdom is divided against itself, that kingdom cannot stand.
And if a house is divided against itself, that house will not be able to stand.
And if Satan has risen up against himself and is divided, he cannot stand; that is the end of him.
But no one can enter a strong man’s house to plunder his property unless he first ties up the strong man. Then he can plunder his house.
Amen, I say to you, all sins and all blasphemies that people utter will be forgiven them.
But whoever blasphemes against the holy Spirit will never have forgiveness, but is guilty of an everlasting sin.”
For they had said, “He has an unclean spirit.”
Jesus and His Family.
His mother and his brothers arrived. Standing outside they sent word to him and called him.
A crowd seated around him told him, “Your mother and your brothers [and your sisters] are outside asking for you.”
But he said to them in reply, “Who are my mother and [my] brothers?”
And looking around at those seated in the circle he said, “Here are my mother and my brothers.
[For] whoever does the will of God is my brother and sister and mother.”
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Anink êk pavtt Jezu eka devsthanant bhitôr sorlo ani hatak ar zal’lo êk monis thõi aslo.
Tacher guneanv ghalchê pasot, Sabbatha disa To tea mon’xak boro korit kai mhonn te Taka tellun asle.
Hatak ar zal’lea mon’xak Tannem mhonn’lem: “Utth, soglleam modem ubo rav.”
Magir tankam vicharlem: “Sabbatha disa borem korum-ieta ki vaitt? Jiv vanchoum-ieta ki kaddum-ieta?” Punn te ogech ravle.
Tedna ragan tancher nodor bhonvddaun, tanchea kallzachê darunnaiê pasot khontibhorit zaun, Tannem tea mon’xak mhonn’lem: “Tuzo hat sôdd!” Tannem to sôddlo, ani tacho hat adlê bhaxen sarko zalo.
Torui Farizev bhair gele ani koxê bhaxen Taka nattak korcho tê vixim Herodichea pokxacheam mon’xam borabôr rokddoch Tacher add guddmêll korunk lagle.
Jezu Apleam xisam borabôr doria lagim koddsorun gelo ani Tachê pattlean Galileiachea lokachi khêtt zali; tea bhair Judeia thaun,
Jeruzalea-sun, Idumeia thaun, Jordanachê pelê toddi thaun, ani Tir ani Sidon hanchê bhonvtonnchea lokachi vhôdd urpônz, To kortalo tem aikun, Tachê-xim aili.
Te lokache urponjik lagun, ti Apnnak chirdd’dun uddoit mhonn, Apnnak ek hoddem toiar dovrunk Tannem Apleam xisank sanglem.
To sobar lokak boro kori dekhun, vaittakaram aslim titlim-i Taka hat lavunk Tacher poddtalim;
ani mhelle atme, Taka pollena fuddem, Tachê mukhar pãiam poddun huiêl martale ani mhonn’tale: “Tum Devacho Put!”
Punn Apnnak dakhoun dina zaunk To khoraien tankam xiddkaitalo.
Ani dongrar choddun Jezun Apnnak zai tankanch Apnna-xim apoile; ani te Tachê-xim gele.
Ani Apnna borabôr aschê pasot ani provochon korunk tankam dhaddchê khatir Tannem bara zannank nemle, ani Tannem tankam apostl mhonn’le,
ani devchar kaddunk-ui Tannem tankam podvi dili.
Mhonntôch nemlele bara zann Te he: Simanv — haka Pedru mhonn Jezun nanv ghalem;
Zebedevacheam putam, Jakobak ani Jakobachea bhava Juanvak, Boanerges, mhonngê Goddgoddeache Put, mhonn addnanv dilem;
Andre, Filip, Bartolomêv, Matêv, Tomas, Alfevacho put Jakob, Tadêv, Krantikar Simanv,
ani Tacho ghat ghetlo to Judas Iskariot.
Ani Jezu eka ghorant gelo ani novean itlo lôk thõi ektthovlo ki jevunk porian tankam fursôt nasli.
Ani “tachi môt firlea”, oxem lok mhonn’ta dekhun, tachim soirim, hem aikolea uprant, Taka dhorun haddunk bhair sorlim;
Ani “Tacher Beelzebul bosla ani devcharanchea pordhana udexim to devchar kaddta.” oxem Jeruzaleak thaun denvun ail’le dhormxastri mhonntale.
Tankam Apnna sorxim apoun, To tankam voparimnim sangunk laglo: “Soitanachean koso mhonn Soitanak bhair ghalunk zata?
Khõicheim-i ek raj apnnacheach bhitôr fantton pongodd zaun eka-mekacher zuztit zalear, tem raj ubem dhorom nozo;
ani ek ghorabo apnnach bhitor fanttlear, to ghorabo ubo urom nozo.
Toxench, Soitan apnna-cheruch uprasun fanttlear, ubo urom nozo, tacho xevôtt pavla.
Punn tea bollixitt monxak poilo bandlea xivai, tachea ghorant konnachean rigunk zaina, ani tacho mal-ui luttunk zaina; poilo tea bollixtt mon’xak bandlea uprant tachem ghor luttunk zata.
Tanchea patkank ani kosleoi devninda tim uloitat tankam lagun, mon’xancheam putam-dhuvank Dev bhogxitolo mhunn, Hanv tumkam khorench sangtam;
Punn Povitr Atmeacher devninda kortit tankam kednanch bhogsonnem aschem na, punn tim sasnnak urta toslea patkachim guneanvkarim.”
“Mhello atmo tacher bosla”, oxem te mhonntale dekhun, hem To uloilo.
Jezuchi avoi ani Tache bhav pavun sorlim ani, bhair ravun, tãnnim Taka apounk dhaddlo.
Tachê bhonvtonnim khup lôk boslolo aslo, ani “Polle, Tuji avoi ani Tuje bhav bhair asat ani Tuka sôdtat.”, oso Taka nirôp dilo.
“Mhoji avoi ani Mhoje bhav konn?”, oxem Tannem vicharlem.
Ani Apnna bhonvtim bosleleancher nodor bhonvddaun, “Him asat Mhoji avoi ani Mhoje bhav.
Devachi khuxi kortat tinch Mhozo bhav ani Mhoji bhoinn ani Mhoji avoi.”, oxem Tannem mhonn’lem.
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Mark
| 4 |
On another occasion he began to teach by the sea. A very large crowd gathered around him so that he got into a boat on the sea and sat down. And the whole crowd was beside the sea on land.
And he taught them at length in parables, and in the course of his instruction he said to them,
“Hear this! A sower went out to sow.
And as he sowed, some seed fell on the path, and the birds came and ate it up.
Other seed 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 and it produced no grain.
And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold.”
He added, “Whoever has ears to hear ought to hear.”
The Purpose of the Parables.
And when he was alone, those present along with the Twelve questioned him about the parables.
He answered them, “The mystery of the kingdom of God has been granted to you. But to those outside everything comes in parables,
so that
‘they may look and see but not perceive,
and hear and listen but not understand,
in order that they may not be converted and be forgiven.’”
Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables?
The sower sows the word.
These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them.
And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy.
But they have no root; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away.
Those sown among thorns are another sort. They are the people who hear the word,
but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit.
But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold.”
Parable of the Lamp.
He said to them, “Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand?
For there is nothing hidden except to be made visible; nothing is secret except to come to light.
Anyone who has ears to hear ought to hear.”
He also told them, “Take care what you hear. The measure with which you measure will be measured out to you, and still more will be given to you.
To the one who has, more will be given; from the one who has not, even what he has will be taken away.”
Seed Grows of Itself.
He said, “This is how it is with the kingdom of God; it is as if a man were to scatter seed on the land
and would sleep and rise night and day and the seed would sprout and grow, he knows not how.
Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear.
And when the grain is ripe, he wields the sickle at once, for the harvest has come.”
The Mustard Seed.
He said, “To what shall we compare the kingdom of God, or what parable can we use for it?
It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth.
But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.”
With many such parables he spoke the word to them as they were able to understand it.
Without parables he did not speak to them, but to his own disciples he explained everything in private.
The Calming of a Storm at Sea.
On that day, as evening drew on, he said to them, “Let us cross to the other side.”
Leaving the crowd, they took him with them in the boat just as he was. And other boats were with him.
A violent squall came up and waves were breaking over the boat, so that it was already filling up.
Jesus was in the stern, asleep on a cushion. They woke him and said to him, “Teacher, do you not care that we are perishing?”
He woke up, rebuked the wind, and said to the sea, “Quiet! Be still!” The wind ceased and there was great calm.
Then he asked them, “Why are you terrified? Do you not yet have faith?”
They were filled with great awe and said to one another, “Who then is this whom even wind and sea obey?”
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Novean To doriachê dodder xikounk laglo; punn lokacho hedo vhoddlo zomo Tachê bhonvtim ektthovlo, ki To doriant aslelea eka hoddear choddun boslo, ani sogllo lôk doriachê vatten dhodder ravlo.
To tankam sobar vostu voparimnim xikounk laglo, ani xikoitam-xikoitam Tannem oxem mhonn’lem:
“Aikat! Êk vomp’pi vompunk gelo;
ani vomptana thoddem bim vattechê deger poddlem ani suknneamnim ieun tem khelem.
Dusrem zobôr-xi mati nasli toslê khoddpi zomnir poddlem; ani matiechi kholai na zaun, tem veginch kirlolem,
punn vot ietôch korpolem, ani mull na zaun suklem.
Dusrem kantteam modem poddlem; kantte vaddle ani tãnnim taka fugar kelem, ani pik zalem na.
Ani her bim borê zomnir poddlem; tem kirlolem ani vaddlem ani taka pik zali; ekak tis, ekak satt ani ekak xembhôr.”
Ani Tannem mhonn’lem: “Aikunk kan asleleamnim aikunchem.”
Ani To eklo aslo tedna, baram xisam borabôr Tachea sangata asleleamnim voparinchi somzonni Tachê kodde vicharli.
Ani Tannem tankam oxem sanglem: “Devachea Rajeacho gutt ollkhunk Devan tumkam dennem dilam; punn bhair asat tankam soglli xikovnn voparimnim.
Oxem kiteak
“polletam-polletam tankam disona zauncheak,
ani aikotam-aikotam tankam somzona zauncheak,
na zalear tim aplem jivit bodôltit
ani tankam bhogsonnem mellot.’
Magir Tannem tankam mhonn’lem: “Hi vopar tumi somzonant? Tôr her soglleô vopari koxeô somzotelet?
Vomp’pi vompta tem, Utor.
Tannim aikona fuddem, Soitan rokddoch ieta ani tanche bhitor vomplelem bim kaddun vhorta tem, vatter vomplam tem utor, him tim.
Têch porim, Utor aikotôch rokddinch khuxalkaien tem ghetat,
punn tankam apnnam bhitôr pallam nant dekhun, tim chôdd vogôt togonant; Utrak lagun vign vô dhumallo iena fuddem, tim rokddinch bhavarta thaun koddsorun vetat tem, khoddpi zomnir vomplem tem utor, him tim.
Ani her dusrim Utor aikotat,
punn hea sonvsarache huske, girestkaiechi bhul ani her dusream vostunchi axa bhitôr sorun Utor damun dhôrtat ani taka pik zaina tem, kantteam modem vomplam tem utor, him tim.
Ani Utor aikotat, tem mandun ghetat, ani ekak tis, ekak satt, ani ekak xembhôr pik ditat tem, borê zomnir vomplam tem utor, him tim.”
Tannem oxem-i mhonn’lem: “Konn tori ponntti pailê pondak vô bajê tolla dovrunk haddta? Eka peddacher dovrunk nhoi?
Tôr ugtem zalea bogor kãich thuim liplelem na; ani uzvadda ieilea bogor kainch thuim gupit na.
Aikunk konnank kan aslear, tãnnim aikunchem.”
Tannem tankam anink sanglem: “Tumi aikotat tachi chotrai dhôrat. Tumi zôkxeat teach mapan Dev tumkam porot zôktolo ani odik-ui ditolo;
kiteak asa tankam Dev anink ditolo ani na tanchê koddlem kitem asa tem-i To kaddun ghetolo.”
Anink-ui Tannem mhonn’lem: “Ek monis aplea xetant bim vompta;
rat ani dis, to nidlolo asum vô zago asum, bim kirlota ani vaddta; hem koxem tem to kãich nokllo.
Zomin apnna osttongim foll dita, poilim palo, magir konnos ani xekim konnsant gulgulit gotto.
Ani xet piktôch, luvnni pavli mhonnun rokddoch to villo laita.”, oxem Devachem Raj.
Tea bhair Tannem mhonn’lem: “Devachem Raj kiteak sôr korum-ia? Vô kosli vopar ghalun tem chitarum-ia?
Sansvacho konno zomnir vomptana, sonvsarant asat titleam-i biam poros supurlo,
punn vomplea uprant vaddta ani porsantleam soglleam zhaddam poros vhôdd zata; ani taka hedeô vhoddleô khandiô futt’tat, ki varea veleam suknneank tachê savllê tolla asro gheunk mellta, tea sansvachea konnea porim, Devachem Raj.”
Tanchean aikun gheum ieta tosleam sobar voparimnim To tankam Aplo nirôp ditalo;
voparim xivai tanchê kodde uloinaslo, punn kuxin astana Apleam xisank sogllem foddun sangtalo.
Teach disa, sanz zatôch, Tannem tankam sanglem: “Poltoddi ia.”
Ani tea lokak soddun, Taka aslo toso hoddeant vhelo; Tachê borabôr anink-ui hoddim aslim.
Tedna êk mottem vadoll-modd suttlem ani lharam hoddeacher futt’talim ani hoddem udkan bhoron buddonk pavlem.
Ani To Apunn verea-xim uxeacher nidlolo. Tãnnim Taka utthoun mhonn’lem: “Guruji, ami mortanv tem Tuka kãich poddunk na?!”
Utthun Tannem vareak bexttailem ani doriak mhonn’lem: “Gopchip! Thôndd za.!” Ani varem thamblem ani vhôdd thonddai zali.
Magir Tannem tankam mhonn’lem: “Tumi itle bhezudd kiteak? Ozun-ui tumkam bhavart na?”
Tedna te zobor bhiele ani ekamekak mhonnunk lagle: “Ho konn mhonn zait? Tôr varo ani doria porian Tachem aikotat!”
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Mark
| 5 |
They came to the other side of the sea, to the territory of the Gerasenes.
When he got out of the boat, at once a man from the tombs who had an unclean spirit met him.
The man had been dwelling among the tombs, and no one could restrain him any longer, even with a chain.
In fact, he had frequently been bound with shackles and chains, but the chains had been pulled apart by him and the shackles smashed, and no one was strong enough to subdue him.
Night and day among the tombs and on the hillsides he was always crying out and bruising himself with stones.
Catching sight of Jesus from a distance, he ran up and prostrated himself before him,
crying out in a loud voice, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me!”
(He had been saying to him, “Unclean spirit, come out of the man!”)
He asked him, “What is your name?” He replied, “Legion is my name. There are many of us.”
And he pleaded earnestly with him not to drive them away from that territory.
Now a large herd of swine was feeding there on the hillside.
And they pleaded with him, “Send us into the swine. Let us enter them.”
And he let them, and the unclean spirits came out and entered the swine. The herd of about two thousand rushed down a steep bank into the sea, where they were drowned.
The swineherds ran away and reported the incident in the town and throughout the countryside. And people came out to see what had happened.
As they approached Jesus, they caught sight of the man who had been possessed by Legion, sitting there clothed and in his right mind. And they were seized with fear.
Those who witnessed the incident explained to them what had happened to the possessed man and to the swine.
Then they began to beg him to leave their district.
As he was getting into the boat, the man who had been possessed pleaded to remain with him.
But he would not permit him but told him instead, “Go home to your family and announce to them all that the Lord in his pity has done for you.”
Then the man went off and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed.
Jairus’s Daughter and the Woman with a Hemorrhage.
When Jesus had crossed again [in the boat] to the other side, a large crowd gathered around him, and he stayed close to the sea.
One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet
and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.”
He went off with him, and a large crowd followed him and pressed upon him.
There was a woman afflicted with hemorrhages for twelve years.
She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse.
She had heard about Jesus and came up behind him in the crowd and touched his cloak.
She said, “If I but touch his clothes, I shall be cured.”
Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction.
Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?”
But his disciples said to him, “You see how the crowd is pressing upon you, and yet you ask, ‘Who touched me?’”
And he looked around to see who had done it.
The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth.
He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”
While he was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?”
Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.”
He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James.
When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly.
So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.”
And they ridiculed him. Then he put them all out. He took along the child’s father and mother and those who were with him and entered the room where the child was.
He took the child by the hand and said to her, “ Talitha koum ,” which means, “Little girl, I say to you, arise!”
The girl, a child of twelve, arose immediately and walked around. [At that] they were utterly astounded.
He gave strict orders that no one should know this and said that she should be given something to eat.
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Te doriachê pelê toddi Gerajenanchea mulkant pavle.
Ani Jezu hoddeantlo bhair sortôch, mhello atmo boslolo êk monis somadhim modlo bhair sorun rokddoch Taka mellunk ailo.
Tannem somadhim modem aplem biradd kel’lem ani sanklleamnim legun konnachean taka bandunk zainaslem,
kiteak sobar pavtti taka khoddeamnim ani sanklleamnim bandlolo, punn tannem sanklleo tôddloleô ani khodde moddun uddoil’le. Konnachean taka domaunk zainaslem.
Sogllea vellar, disacho toso ratcho, to somadhim modem ani dongrancher astalo, ani huieli marun apnnakuch fatramnim ghave kortalo.
Pois thaun Jezuk polleun to dhanvun ailo, Tachê mukhar sorpottlo
ani vhoddlean bob marun tannem mhonn’lem: “Jezu, Bhov Vortea Devachea Puta, mhojê kodde tuka koslem kam’ asa? Devachean, tujê lagim hat zoddun magtam: mhaka dogdainaka!”
Kiteak Jezu taka mhonntalo: “Mhellea atmea, hea mon’xa velo bhair sor!”
Ani Jezun taka vicharlem: “Tujem nanv kitem?” Ani tannem Taka zap dili: “Mhojem nanv Loskor, kiteak ami khup zann.”
Ani apnnak mulka bhair ghalinaka mhonn tannem Tachê kodde laleun maglem.
Thõi dongra lagim dukrancho êk vhôdd hindd chortalo; ani devchar Tachê lagim oxem magunk lagle:
“Amkam team dukramnim dhadd; tanchê bhitôr amkam rigum-di.”
Jezun tankam rojea dili ani te mhelle atme bhair sorun dukramnim rigle, ani sumar don hozar dukrancho to akho hindd koddxea velean doriant xevttolo ani buddun melo.
Tanche rakhnne pollun gele ani nogrant ani kheddeam-ganvamnim tãnnim hi khobor kollit keli. Ani lôk kitem zalem tem polleunk ailo;
ani Jezu sorxem ieun, devchar koxttaitalo to monis — mhonngê, zacher Loskor boslolem toch — angavlim nhesun ani toklen sarko zal’lo thõi bosla to polleun, tim bhielim.
Zãnnim devchar bosleleak kitem ghòddlem ani dukram vixim kitem zalem tem dekhlelem, tãnnim herank sanglem.
Tedna to lôk aplea mulkantlo bhair sorun voch mhonn Jezu kodde magunk laglo.
Ani To hoddear choddtanam, devchar boslolo to monis apnnak Tachea sangata ravunk di mhonn magunk laglo,
punn Jezun dilem na, ani taka sanglem: “Tujea ghora ani tujea loka-xim voch ani Sorvesporan tujê khatir kedeô vhoddleô vostu keleô ani koxi Tannem tuji doia keli, tem tankam sang.”
To gelo ani Jezun apnna khatir kedeô vhoddleô kornneô keleô teô Dha Nogranchea mulkant porgottunk laglo; ani sogllim ojap zalim.
Jezu novean hoddear choddun doriachê pelê toddi vetôch, lokachi vhôdd urpônz Tachê sorxem ektthovli; ani To doriachê dhodder aslo.
Tedna Jairus nanvacho eka devsthanacho odhikari ailo ani Taka polleun Tacheam pãiam poddlo,
ani Tachê kodde oxem laleun maglem: “Mhoji dhuv mornnachê tonnir pavlea; ie ani ticher tuje hat dovor, tika bori kôr, tika vanchum-di.” oxem Tachê kodde laleun maglem.
Ani To tachê borabôr gelo; puskôll lôk Tachê pattlean vetalo ani Taka chênchtalo.
Bara vorsam rogt-pat zal’li thõi êk bail asli;
sobar voizanchem vokhod kortanam zaitem sosun-ui ani sogllo aplo duddu khorchun-ui tika kãich gunn poddunk naslo, punn tichi gôt odik paxtt zal’li.
Jezuchi khobor aikun, “Tacheam vostrankuch hat lain zalear, hanv borim zatelim”, oxem tinnem mhonn’lem dekhun, loka modlean tachea pattlean ti geli ani Tinnem pattlean Tachea avoronnak hat lailo.
Ani rokddich tichea rogtachi zhôr sukli ani apunn piddentli bori zali mhonn tichea angant tika bhòglem.
Ani tech ghoddier, Apnnakoddcho gunn bhair sorlolo mhonn Apnnachêch bhitôr rokddoch zanna zaun, “Mhojeam vostrank konnem hat lailo?”, oxem mhonnun, Jezun loka vatten vollon vicharlem.
Punn “Lôk Tuka chênchta mhonn Tum tôr polletai, ani torui ‘Mhaka konnem hat lailo?’ ”, oxem Tacheam xisamnim Taka mhonn’lem.
Ani oxem konnem kelem tem polleunk, Tannem sorbhonvtim nodor marli.
Tedna bhieun ani kampun apnnak kitem ghòddlelem tem zanno zaun, ti bail lagim sorli ani Tacheam pãiam poddli ani sogllem sot tinnem Taka sanglem.
Tannem tika mhonn’lem: “Dhuvê mhojê, tujea bhavartan tuka bori keli. Xantin voch atam ani tujê piddentli meklli za.”
To uloita thõich astana, “Tuji dhuv bhair poddli; Gurujik anink tras kiteak ditai?”, oxem sangunk, devsthanachea odhikariager thaun dhaddlele monis pavle.
Punn tãnnim mhonnlelem tem kanar gheun, “Tum bhienaka; bhavart mat dhôr!”, oxem Jezun devsthanachea odhikareak sanglem.
Ani Pedru, Jakoba ani Jakobachea bhava Juanva, bogor Tannem konnakuch Apnna borabôr ieunk diunk na.
Devsthanachea odhikarea-ghorant bhitôr sortôch Jezun lok vhoddlean rodd’to ani zaitem sangun vilapto ek gollbôll dekhlo.
Bhitôr vochun, “Tumi kiteak mhonn gollbolltat ani roddtat? Cheddum morunk na, tem nhidlam.”, oxem Tannem tankam mhonn’lem.
Ani lôk Taka hansunk laglo. Punn tankam soglleank bhair ghalun, cheddvachea bapaik ani avoik ani Apleam sangateank gheun, cheddum aslem thõi To gelo.
Ani cheddvachea hatak dhorun, “Talitha, kum’!” mhonngê “Dakttea cheddva, utth!”, oxem Tannm mhonn’lem.
Ani rokddench cheddum utthun bhonvunk laglem. Taka bara vorsam aslim. Ani lôk ojap zaun bharim thottaklo.
Ani konnakuch hem gomoina zaunk Tannem khoraien formailem. Ani cheddvak khaunk diat mhonn tankam sanglem.
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Mark
| 6 |
He departed from there and came to his native place, accompanied by his disciples.
When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands!
Is he not the carpenter, the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.
Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.”
So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them.
He was amazed at their lack of faith.
The Mission of the Twelve. He went around to the villages in the vicinity teaching.
He summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits.
He instructed them to take nothing for the journey but a walking stick—no food, no sack, no money in their belts.
They were, however, to wear sandals but not a second tunic.
He said to them, “Wherever you enter a house, stay there until you leave from there.
Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.”
So they went off and preached repentance.
They drove out many demons, and they anointed with oil many who were sick and cured them.
Herod’s Opinion of Jesus.
King Herod heard about it, for his fame had become widespread, and people were saying, “John the Baptist has been raised from the dead; that is why mighty powers are at work in him.”
Others were saying, “He is Elijah”; still others, “He is a prophet like any of the prophets.”
But when Herod learned of it, he said, “It is John whom I beheaded. He has been raised up.”
The Death of John the Baptist.
Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married.
John had said to Herod, “It is not lawful for you to have your brother’s wife.”
Herodias harbored a grudge against him and wanted to kill him but was unable to do so.
Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him.
She had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee.
Herodias’s own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, “Ask of me whatever you wish and I will grant it to you.”
He even swore [many things] to her, “I will grant you whatever you ask of me, even to half of my kingdom.”
She went out and said to her mother, “What shall I ask for?” She replied, “The head of John the Baptist.”
The girl hurried back to the king’s presence and made her request, “I want you to give me at once on a platter the head of John the Baptist.”
The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her.
So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison.
He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother.
When his disciples heard about it, they came and took his body and laid it in a tomb.
The Return of the Twelve.
The apostles gathered together with Jesus and reported all they had done and taught.
He said to them, “Come away by yourselves to a deserted place and rest a while.” People were coming and going in great numbers, and they had no opportunity even to eat.
So they went off in the boat by themselves to a deserted place.
People saw them leaving and many came to know about it. They hastened there on foot from all the towns and arrived at the place before them.
The Feeding of the Five Thousand.
When he disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.
By now it was already late and his disciples approached him and said, “This is a deserted place and it is already very late.
Dismiss them so that they can go to the surrounding farms and villages and buy themselves something to eat.”
He said to them in reply, “Give them some food yourselves.” But they said to him, “Are we to buy two hundred days’ wages worth of food and give it to them to eat?”
He asked them, “How many loaves do you have? Go and see.” And when they had found out they said, “Five loaves and two fish.”
So he gave orders to have them sit down in groups on the green grass.
The people took their places in rows by hundreds and by fifties.
Then, taking the five loaves and the two fish and looking up to heaven, he said the blessing, broke the loaves, and gave them to [his] disciples to set before the people; he also divided the two fish among them all.
They all ate and were satisfied.
And they picked up twelve wicker baskets full of fragments and what was left of the fish.
Those who ate [of the loaves] were five thousand men.
The Walking on the Water.
Then he made his disciples get into the boat and precede him to the other side toward Bethsaida, while he dismissed the crowd.
And when he had taken leave of them, he went off to the mountain to pray.
When it was evening, the boat was far out on the sea and he was alone on shore.
Then he saw that they were tossed about while rowing, for the wind was against them. About the fourth watch of the night, he came toward them walking on the sea. He meant to pass by them.
But when they saw him walking on the sea, they thought it was a ghost and cried out.
They had all seen him and were terrified. But at once he spoke with them, “Take courage, it is I, do not be afraid!”
He got into the boat with them and the wind died down. They were [completely] astounded.
They had not understood the incident of the loaves. On the contrary, their hearts were hardened.
The Healings at Gennesaret.
After making the crossing, they came to land at Gennesaret and tied up there.
As they were leaving the boat, people immediately recognized him.
They scurried about the surrounding country and began to bring in the sick on mats to wherever they heard he was.
Whatever villages or towns or countryside he entered, they laid the sick in the marketplaces 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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Ani thõi thaun bhair sorun To Aplea ganv-ghora gelo ani Tache xis-ui Tachê borabôr gele.
Ani Sabbath pavtôch To devsthanant xikounk laglo. Ani sobar zannam Taka aikun Tachê xikovnnê vixim ojap zaun mhonntalim: “Hem sogllem haka khõichem ailem? Ani taka dil’li asa ti zannvai kosli? Ani tacheam hatamnim oslim vismitam ghòddtat tim koxim?
Ho thovoi nhoi? Ho Mariecho put nhoi? Jakob, Jose, Judas ani Simanv hancho bhav nhoi to? Tacheô bhoinni-i hanga amchê modem ravtat nhoi?” Ani tim Taka mandun gheunk kobul naslim.
Jezun tankam sanglem: “Eka provadeak fokot aplea khaxa ganvant, apleam soiream-dhaiream modem ani aplea ghorabeant man na.”
Bhov thoddeam piddevontancher Aple hat dovrun Tannem tankam borim kelim tanche bhair, Tachean thõi koslench vismit korunk zaina zalem,
Ani tankam bhavart na mhonn Taka ojap dislem.
Tedna bhonvtonncheam gramamnim vochun, To xikovnn ditalo.
Magir Tannem bara zannank Apnna-xim apoile, ani mhelleam atmeancher tankam podvi diun, dogam-dogank To dhaddunk laglo.
Ani Tannem tankam formailem: “Eka danddea bhair, vattek kãich vhoronakat, nhoi khann-jevonn, nhoi bhuti, nhoi mhonn penkttak duddu;
pãiank vhannô ghalat; eka bhair dusrem anglem vhoronakat.”
Ani tankam sanglem: “Khõisor-ui eka ghorant tumi bhitôr sorxeat, tea gramantle bhair sorun vexeat porian thõich ravat;
ani khõicho-i ganv tumkam ievkar dina zait zalear ani thõicho lôk tumchem aikunk kobul nasot zalear, tankam êk xiddkavnni diunchê khatir, tê svatê vele bhair sortana, tumcheam pãianchi dhull zhaddun uddoiat.”
Mhonntôch te gele ani soglleamnim jivit bôdolchem mhonn lokak porgottunk lagle.
Ani khup devchar kaddtale ani sobar vaittakarank-ui tel lavun borim kortale.
Jezuchem nanv gaztalem dekhun Herod razak Tachi khobor pavli. Kãi zannam mhonnot: “Juanv Batist mel’leantlo jivont zala, dekhun tachêkodde vismitam zatat.”
Punn konn-konn mhonnot: “To Elija.” Anink-ui her konn-konn mhonnot: “To êk provadi, Adleam provadeantleam eklea porim, to ek provadi.”
Tem aikun Herodin mhonn’lem: “Hanvem xins kapunk lail’lem toch Juanv novean jivo zala.”
Tôr teach Herodin Herodias nanvachê aplea bhava Filipachê bailek apli bail kel’li; tika lagun tannem monis dhaddun Juanvak dhôrlolo ani bondkhonnint ghal’lo.
Karonn Juanv Herodik mhonntalo: “Tujea bhavachê bailek tujean tuji bail korun dovrum nozo.”
Punn Herodia-sichea kallzant tacho rag xiztalo ani ti taka jivexim marunk sôdtali, punn tika toxem korunk mellonaslem.
To êk promannik ani bhoktivont monis mhonn zanno zaun, Herod Juanvak bhietalo ani taka rakhtalo. To sangta tem aikun pattim-fuddem sortalo, ani tori khuxê-monan taka kan ditalo.
Oxem astam, Herodin aplea vadd-disa apleam odhikareank, apleam subedarank ani Galileiacheam vhodd-vhodd mon’xank ek vhoddlem ratchem jevonn kelem tedna ek soeg upraslo.
Ani têch Herodiaxichi dhuv bhitôr sorun nachli, ani Herodik ani tachê sangatim jevteleank man’li; tedna tannem cheddvak mhonn’lem; “Tuka zai tem mhojê kodde mag ani hanv tuka ditolom.” Ani tika oso soput dilo: “Magxi titlem-i ditolom, mhojê razvottechem ord zalear legun.”
Bhair vochun cheddvan avoi kodde vicharlem: “Kitem magum?” Tinnem zobab dilo: “Juanv Batistachem xins.”
Rokddich, raza sorxim taktin bhitôr ieun, cheddvan oxem maglem: “Atanchea-atam, eka tattar, Juanv Batistachem xins tuvem mhaka dilelem zai.”
Razacher vhôdd sontap ailo; punn apleam soputank ani hajir asleleam pavnneank lagun, cheddvak dil’lem utor moddunk taka khuxi na zali.
Tech ghoddier, razan rakhonndarak dhaddlo ani Juanvachem xins eka tattar haddunk lailem. Tannem vochun bondkhonnint tachi tokli kapli,
ani xins tattar ghalun haddlem ani cheddvak dilem, ani cheddvan tem aplê avoik dilem.
Hem aikun, Juanvache xis aile ani tachi kudd vhorun tãnnim ti êkê somadhint ghali.
Apostl Jezu-xim ektthovle ani apnnem jem kel’lem ani xikoil’lem, titlem-i tãnnim Taka kollit kelem.
Tedna Tannem tankam sanglem: “Êkê eksurê svater tumi ekvodde ieiat ani matso visôv gheiat.” Kiteak ietim-vetim itlim zannam aslim ki jevunk legun tankam fursôt nasli.
Ani hoddear choddun te êkê eksurê svater kuxin gele.
Te vetat mhonn polleun, sobar zannamnim khõi tem parkilem ani pãi-vatten soglleam nogram thaun thõi tim vegim-vegim gelim ani tanchê adim pavlim.
Ani hoddeantlo bhair sortana Jezun êk vhoddli urpônz dekhli ani gonvlli-nasleleam xelliam porim aslim dekhun, kallzant thaun tanche Taka churchure disle ani sobar vostu To tankam xikounk laglo.
Chôdd uxir zalo mhonn polleun, Tacheam xisamnim lagim ieun mhonn’lem: “Hi svat eksuri ani zobôr uxir zalo;
bhonvtonncheam molleamnim ani gramamnim vochun apnnank jevonn-khann viktem gheunchê khatir tankam dhadd.”
Ani portipallun Tannem tankam sanglem: “Tumich tankam jevunk diat.” Ani tãnnim mhonn’lem: “Tôr vochun don’xim dinaranche undde vikte gheun ami tankam khaunk diunchem kitem?”
Ani Tannem tankam vicharlem: “Tumchê kodde kitle undde asat? Vochun polleiat.” Ani chovkoxi korun tãnnim sanglem: “Panch undde ani don maslleô.”
Soglleank chombeam-chombeamnim hirvea tonnacher jevnnak bosunk laiat mhonn Tannem tankam formailem.
Mhonntôch tim xembhorancheam ani pon’nasancheam zomeamnim kuxin-kuxin boslim.
Tedna Tannem panch undde ani don maslleô hatant gheun ani sorgak dolle ubarun Devak dhin’vasnni keli, magir undde môddle, ani te lokak vanttunk, Tanne te xisam kodde dile; toxeôch don maslleô Tannem soglleank vanttleô.
Sogllim jevlim ani dhadoxi zalim.
Unddeanche ani maslleanche urlele kuddke-tukdde ektthãi korun tãnnim bara panttleô bhôrleô.
Undde khel’le te dadlech panch hozar asle.
Magir Apunn lokak dhaddta mhonnosôr, Jezun Apleam xisank vegim, hoddear choddun, Apnna adim poltoddi Bethsaidê vochunk laile.
Ani tankam dhaddtôch, Apunn dongrar magnnem korunk gelo.
Ani tin’san zatôch hoddem doriant modem pavlem ani To ekloch dhodder aslo;
ani portem varem martalem dekhun te tanddunk koxttovtale mhonn polleun, fantea parar doriacher cholun To tanchê-xim ailo, ani tanchê fuddem vochunk kori.
Punn konn doriacher cholta tem polleun, bhut mhonn somzun, tãnnim killônch marli;
kiteak soglleamnim Taka dekhlolo ani tancher akant ail’lo. Punn rokddoch tanchê lagim uloun Tannem mhonn’lem: “Dhir dhôrat, Hanv to! Bhienakat!”
Ani To tanchê sorxim hoddear choddlo ani varem thamblem. Ani te apnnam bhitôr ekdomuch thottakle,
kiteak, zodd monache zaun, vaddoil’leam unddeancho ôrth tankam mellunk naslo.
Doria utrun te poltoddi Genezaretak pavle; thõi tãnnim hoddem lailem.
Ani te hoddeantle bhair sorona fuddem, lokan rokddoch Jezuk ollkholo;
ani akhea prantant dhanvim-dhanvim vochun, To khõi asa ti khobor aikun, thõi vaittakarank antrunnar ghalun haddunk laglim.
Ani To veta thõisôr, zaum gramamnim, zaum nogramnim, zaum molleamnim, vaittakarank moidanar dovortalim ani Tachea vostrachê degek punn hat lavunk di mhonn tim Tachê lagim magtalim; ani Taka hat laitalim titlim-i borim zatalim.
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Mark
| 7 |
Now when the Pharisees with some scribes who had come from Jerusalem gathered around him,
they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands.
(For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders.
And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles [and beds].)
So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?”
He responded, “Well did Isaiah prophesy about you hypocrites, as it is written:
‘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.’
You disregard God’s commandment but cling to human tradition.”
He went on to say, “How well you have set aside the commandment of God in order to uphold your tradition!
For Moses said, ‘Honor your father and your mother,’ and ‘Whoever curses father or mother shall die.’
Yet you say, ‘If a person says to father or mother, “Any support you might have had from me is qorban ”’ (meaning, dedicated to God),
you allow him to do nothing more for his father or mother.
You nullify the word of God in favor of your tradition that you have handed on. And you do many such things.”
He summoned the crowd again and said to them, “Hear me, all of you, and understand.
Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.” [
]
When he got home away from the crowd his disciples questioned him about the parable.
He said to them, “Are even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile,
since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.)
“But what comes out of a person, that is what defiles.
From within people, from their hearts, come evil thoughts, unchastity, theft, murder,
adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly.
All these evils come from within and they defile.”
The Syrophoenician Woman’s Faith.
From that place he went off to the district of Tyre. He entered a house and wanted no one to know about it, but he could not escape notice.
Soon a woman whose daughter had an unclean spirit heard about him. She came and fell at his feet.
The woman was a Greek, a Syrophoenician by birth, and she begged him to drive the demon out of her daughter.
He said to her, “Let the children be fed first. For it is not right to take the food of the children and throw it to the dogs.”
She replied and said to him, “Lord, even the dogs under the table eat the children’s scraps.”
Then he said to her, “For saying this, you may go. The demon has gone out of your daughter.”
When the woman went home, she found the child lying in bed and the demon gone.
The Healing of a Deaf Man.
Again he left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis.
And people brought to him a deaf man who had a speech impediment and begged him to lay his hand on him.
He took him off by himself away from the crowd. He put his finger into the man’s ears and, spitting, touched his tongue;
then he looked up to heaven and groaned, and said to him, “ Ephphatha !” (that is, “Be opened!”)
And [immediately] the man’s ears were opened, his speech impediment was removed, and he spoke plainly.
He ordered them not to tell anyone. But the more he ordered them not to, the more they proclaimed it.
They were exceedingly astonished and they said, “He has done all things well. He makes the deaf hear and [the] mute speak.”
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Farizev ani kãi dhormxastri Jeruzaleak thaun ieun Tachê sorxem ektthovle,
ani Tacheam xisantle kãi zann mhelleam hatamnim, mhonnchê hat dhuinastanam, jevtat mhonn tãnnim pollelem.
Farizev ani soglle Judev, purvileanchê chali pormannem, bogor-bogor hat samke bore-korn dhulea xivai jevinant;
ani tinttear thaun ietôch, nhalea-dhulea xivai jevinant; ani te samballtat teo herui sobar chali asat teo heo: patram, kollxe ani kanxeachim aidonam dhuvpa vixim.
Mhonntôch Farizevamnim ani dhormxastriamnim Tachê lagim vicharlem: “Zannteanchê chali pormannem tuje xis kiteak cholonant, punn mhelleam hatamnim kiteak jevtat-khatat?”
Tannem portipallun tankam sanglem: “Izaiasan tumam ddhongeam vixim adinch sarkem sangun dovorlam,
‘Hi porza onttamnim Mhaka
vakhannta,
punn tanchem kalliz Mhojê-sun pois
asa.
Tôr mon’xamnim kel’le kaide xastram
koxim xikoun,
ti Mhoji polki puza korta.’,oxem
boroun asa tea pormonnem,
Devachi adnea sanddun, mon’xancheô chali tumi palltat.”
Ani tankam mhonn’lem: “Aplich chal samballchê khatir, Devachi adnea kuxin kaddunk kitle mhonn huxar tumi!
Tôr Moizesan sanglam: ‘Tujea bapaik ani avoik man di, ani bapaik vô avoik xirapta to morun vochum.’
Punn tumi sangtat: ‘Konn-ui bapaik vô avoik oxem mhonnot zalear: ‘Mhojê koddlem kitem-i tuka upkarto tem hanvem ‘korban’ kelem (mhonnchê Devak bhettoilem);’
tea uprant aplea bapai vô avoi pasot tumi taka kãich korunk dinant;
he baxen tumi diun aileat te xikovnentlean Devachem utor tumi nirfoll kortat. Ani osleô zaiteô her vostu tumi kortat.”
Ani novean lokak apoun Tannem sanglem: “Sogllim tumi, Mhojem aikat ani somzun gheiat:
mon’xam bhailem kitench tanchê bhitôr vochun tankam mhellim korunk xokona; punn mon’xam bhitorleô vostu bhair sorun ietat teôch mon’xank mhellim kortat.”
Ani lokak sanddun, ghorant bhitôr ietôch, Tacheam xisamnim hê vopari vixim Tachê kodde vicharlem.
Ani Tannem tankam mhonn’lem: “Tumi-i somzo-naslele mum? Bhailem kitench mon’xam bhitôr vochun tankam mhellim korunk zaina;
tem tanchea kallzant rigona; tem pottant veta ani xekim kuddintlem bhair veta mhonn tumi somzonant?” (Oxem uloun, sogllem khann nitoll mhonn Tannem dakhoun dilem.)
Ani Tannem mhonn’lem: “Mon’xam-bhitorleô bhair sortat teôch vostu mon’xank mhellim kortat.
Kiteak bhitôr thaun mon’xanchea kallzantle bhair sorta te vaitt xevott he: kazar zainasleam eka-mekacho lingbhog, choriô, khun,
pordvar, apsvart, khotteponn, fottkirponn, kamchar, nirdukai, ninda, gorv, murkheponn.
Him sogllim vaittam bhitôr thaun bhair sortat ani mon’xank mhellim kortat.”
Ani thõicho utthun To Tirachea ani Sidon’chea prantant gelo; thõi To eka ghorant bhitôr sorlo. Hem konnak gomlelem Taka naka aslem, punn Tachi khobor lokak kollonastana urli na,
Punn Tachê vixim aikona fuddem, aple dhuvecher ek mhello atmo aslo, ti êk bail bhitôr aili ani Tacheam pãiam poddli.
Ti bail Grik, ani zolman Sirofenisiekarnn asli.Aplê dhuvê velo devchar kadd mhonn tinnem Jezukodde maglem.
Tannem tika zap dili: “Bhurgeank poilim dhadoxi zaum-di; kiteak bhurgeancho unddo kaddun sunneank ghalop sarkem nhoi.”
Punn tinnem portipallun Taka mhonn’lem: “Hôi, Somia, punn meza tolla poddtat te, bhurgeangele unddea-kuddke sunnim-i khatat.”
Ani Tannem tika mhonn’lem: “Hea tujea zababak lagun, tujean vochum ieta; tujê dhuvê velo devchar bhair sorlo.”
Ani ghora voch zalear, tachê velo devchar gel’lo, ani tika aplem bhurgem antrunnar add poddlelem mell’lem.
Novean Tirachea prantantlo bhair sorun, Sidon’chê vatten, Dha-Nogranchea mulkant, Jezu Galileiachea Doria-kodde ailo.
Tedna konn-eklea zôdd jibechea bhereak Tachê sorxem haddlo ani tacher hat dovor mhonn lokan Jezu kodde maglem.
Ani loka modlo taka kuxin vhorun Jezun tacheam kanamnim Aplim bottam ghalim ani Apli thimpi kaddun tachê jibek laili.
Magir sorgak dolle ubarun, Tannem suskar sôddlo ani mhonn’lem: “Ef’fatha!”,mhonnchê: “Tuje kan ugte zaum!”.
Hem mhonnta mhonnosôr, tache kan ugòddle ani tachê jibecho bandpas suttlo ani to sarko ulounk laglo.
Ani konnakuch sanginakat mhonn Jezun tankam formailem. Punn jitlo To tankam formaitalo, titlim odik tim porgôtt’talim
ani sangum nozo titlim thottakun mhonntalim: “Hannem sogllem borem kelem; Tannem bhereank kan dile ani moneank jib dili.”
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Mark
| 8 |
In those days when there again was a great crowd without anything to eat, he summoned the disciples and said,
“My heart is moved with pity for the crowd, because they have been with me now for three days and have nothing to eat.
If I send them away hungry to their homes, they will collapse on the way, and some of them have come a great distance.”
His disciples answered him, “Where can anyone get enough bread to satisfy them here in this deserted place?”
Still he asked them, “How many loaves do you have?” “Seven,” they replied.
He ordered the crowd to sit down on the ground. Then, taking the seven loaves he gave thanks, broke them, and gave them to his disciples to distribute, and they distributed them to the crowd.
They also had a few fish. He said the blessing over them and ordered them distributed also.
They ate and were satisfied. They picked up the fragments left over—seven baskets.
There were about four thousand people.
He dismissed them
and got into the boat with his disciples and came to the region of Dalmanutha.
The Demand for a Sign.
The Pharisees came forward and began to argue with him, seeking from him a sign from heaven to test him.
He sighed from the depth of his spirit and said, “Why does this generation seek a sign? Amen, I say to you, no sign will be given to this generation.”
Then he left them, got into the boat again, and went off to the other shore.
The Leaven of the Pharisees.
They had forgotten to bring bread, and they had only one loaf with them in the boat.
He enjoined them, “Watch out, guard against the leaven of the Pharisees and the leaven of Herod.”
They concluded among themselves that it was because they had no bread.
When he became aware of this he said to them, “Why do you conclude that it is because you have no bread? Do you not yet understand or comprehend? Are your hearts hardened?
Do you have eyes and not see, ears and not hear? And do you not remember,
when I broke the five loaves for the five thousand, how many wicker baskets full of fragments you picked up?” They answered him, “Twelve.”
“When I broke the seven loaves for the four thousand, how many full baskets of fragments did you pick up?” They answered [him], “Seven.”
He said to them, “Do you still not understand?”
The Blind Man of Bethsaida.
When they arrived at Bethsaida, they brought to him a blind man and begged him to touch him.
He took the blind man by the hand and led him outside the village. Putting spittle on his eyes he laid his hands on him and asked, “Do you see anything?”
Looking up he replied, “I see people looking like trees and walking.”
Then he laid hands on his eyes a second time and he saw clearly; his sight was restored and he could see everything distinctly.
Then he sent him home and said, “Do not even go into the village.”
Peter’s Confession About Jesus.
Now Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, “Who do people say that I am?”
They said in reply, “John the Baptist, others Elijah, still others one of the prophets.”
And he asked them, “But who do you say that I am?” Peter said to him in reply, “You are the Messiah.”
Then he warned them not to tell anyone about him.
The First Prediction of the Passion.
He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days.
He spoke this openly. Then Peter took him aside and began to rebuke him.
At this he turned around and, looking at his disciples, rebuked Peter and said, “Get behind me, Satan. You are thinking not as God does, but as human beings do.”
The Conditions of Discipleship.
He summoned the crowd with his disciples and said to them, “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 and that of the gospel will save it.
What profit is there for one to gain the whole world and forfeit his life?
What could one give in exchange for his life?
Whoever is ashamed of me and of my words in this faithless and sinful generation, the Son of Man will be ashamed of when he comes in his Father’s glory with the holy angels.”
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Anink ekdam lokachi vhôdd urponz asli ani jevunk-khaunk tanchê kodde kãich naslem. Hea pasot, xisank apoun haddun, Jezun tankam sanglem:
“Hea lokak polleun churchureamnim fòddta Mhojem kalliz! Kiteak, polleiat, az tin dis zale tim Mhojê sangatim asat ani jevunk-khaunk tanchê kodde kãich na;
ani upaxim tankam aplea ghora Hanv dhaddin zalear, vatter thokun poddtelim, tôr tanchê bhitorlim kãi zannam pois thaun ail’lim asat.”
Ani xisamnim Taka oso zobab dilo: “Hangasôr, hea padd zagear, khõiche mhonn undde haddun tankam dhadoxi korunk zatelem?”
Ani Tannem vicharlem: “Tumchê kodde kitle undde asat?” Tãnnim sanglem: “Sat.”
Tannem lokak dhornnir bosunk lailo ani sat undde gheun ani, Devak dhin’vasun, Tannem te môddle ani lokak vanttun diunk Apleam xisam kodde dile; ani tãnnim te vanttun lokak dile.
Thoddim bovxim-i tanchê kodde aslim. Tancher-ui axirvad ghalun, tim vanttunk lailim.
Ani lôk jevlo ani dhadoxi zalo; ani urleleam kuddkeam-tukddeancheô sat panttleô tãnnim bhorun kaddleô.
Jevlolo lôk sumar char hozar aslo; ani Tannem tankam dhaddlim
ani rokddoch Apleam xisam borabôr hoddear choddun To Dalmanuta prantant gelo.
Ekdam Farizev bhair sorle ani Jezu lagim vad-vivad korunk lagle; ani Tachi porikxa korunk Tachê kodde sorga veli êk khunna magtale.
Ani kallzant thaun suskarun Tannem mhonn’lem: “Hi pinddka kiteak mhonn khunna sôdta? Hanv tumkam khorench sangtam, hê atanchê pinddkek Dev khunna diunchoch na.”
Ani tankam sanddun To novean hoddear choddlo ani pelê toddi gelo.
Xis undde vhorunk visorlele: hoddear tanchê kodde êkuch unddo aslo.
Tedna Tannem tankam oxem mhonnun xiddkaile: “Chit diat ani Farizevanchê ani Herodichê fugi vixim chotraien cholat.”
Te ekamekak mhonnunk lagle: “Amchê kodde undde nant, dekhun To oxem uloita.”
Hem zanno zaun Jezun tankam mhonn’lem: “Undde nant mhonn tumi kiteak tumchê modem uloitat? Ozun porian tumkam ollokh na? ginean-ui na? Ozun porian tumchê motik uzvadd na?
Dolle asun tumkam dixtti poddona, ani kan asun tumkam aikom iena vô ugddas dhorona kai?
Panch undde panch hozar lokak moddun dile tedna, kuddkeancheô kitleô panttleô tumi bhorun kaddleô?” Tãnnim mhonn’lem: “Bara.”
“Ani sat undde char hozar lokak dile tedna, urleleam kuddkeancheô kitleô panttleô tumi bhorun kaddleô?” Ani tãnnim Taka sanglem: “Sat.”
Ani Tannem tankam mhonn’lem: “Tôr ozun porian somzonant tumi?”
Jezu ani Tache xis Bethsaidê pavle. Thõi eka kurddeak Tachê sorxem haddlo ani taka hat lai mhonn maglem.
Kurddeachea hatak dhorun Tannem taka grama bhair vhelo ani tacheam dolleancher thimpi uddoili, tacher hat dovorle, ani kitem tori dixtti poddta gai mhonn vicharlem.
Taka nodor ieunk lagleli; tôr tannem oxem mhonn’lem: “Mhojean mon’xank polleunk zata punn tim mhaka rukham porim cholto distat.”
Tedna Jezun novean Aple hat tacheam dolleancher dovorle, ani taka sarki nodor aili, to boro zalo ani sogllem taka nigut disunk laglem.
Ani “Gramant pasun vochonaka”, oxem sangun taka Tannem ghora dhaddlo.
Jezu xisank gheun Filipie Xezareiacheam gramamnim bhair sorun vochunk gelo; ani Vatter Tannem Apleam xisank oxem vicharlem: “Hanv konn mhonn lôk Mhaka dhôrtat?”
Ani tãnnim portipallun mhonn’lem: “Konn-konn Juanv Batist, konn-konn Elija, ani konn-konn provadeantlo eklo, oxem mhonntat.”
Tedna Tannem tankam vicharlem: “Tôr tumi, Hanv konn mhonn dhortat?” Pedrun zobab diun mhonn’lem: “ Krist To Tunch.”
Tedna Apnna vixim konnakuch sanginakat mhonn khoraien Tannem tankam hukum’ ghalo.
Magir Devachê khuxê pormannem, Mon’xachea Putan zaitem sõschem asa; zannte, mukhel iadnik ani dhormxastri Taka nakartele; te Taka jivexim martele; ani tin dis zatôch Dev Taka punorjivont kortolo mhonn Jezu xisank xikounk laglo.
Heô vostu Tannem spoxtt sangleô. Tedna, Taka kuxin vhorun, Pedru Taka bhexttaunk laglo.
Punn, vollon ani Apleam xisank polleun, Jezun Pedruk oxem mhonnun bobatt keli: “Mhojê mukhavelo voch, Soitana! Kiteak tujem chintop mon’xanchem, tem Devachem nhoi.”
Ani lokak ani Apleam xisank borabôr apoun Jezun tankam mhonn’lem: “Konnank Mhojê pattlean ieunchi khuxi asa zait zalear, tãnnim apnnachêch khuxechi vatt sôddchi, aplo khuris ukôlcho ani Mhojê pattlean ieunchem.
Aplo jiv samballun dhorunk sôdtat tim aplo jiv hogddaitelim; punn Mhojê khatir ani Bore Khobre khatir aplo jiv hogddaitat tim aplo jiv samballun dhôrtelim.
Sogllo sonvsar zôddit ani aplo jiv ibaddit zalear, mon’xak koslo adav?
Vô aplea jivachê bodlek mon’xachean kitem diunk zait?
Hê baskôll ani patki pinddkê modem Mhoji ani heam Mhojeam utranchi konnank loz disot zalear, Apleam bhagevont dutam sangatim Aplea Bapachê mhoimen To ietolo tedna, Mon’xachea Putak-ui tanchi loz disteli.”
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Mark
| 9 |
He also said to them, “Amen, I say to you, there are some standing here who will not taste death until they see that the kingdom of God has come in power.”
The Transfiguration of Jesus.
After six days Jesus took Peter, James, and John and led them up a high mountain apart by themselves. And he was transfigured before them,
and his clothes became dazzling white, such as no fuller on earth could bleach them.
Then Elijah appeared to them along with Moses, and they were conversing with Jesus.
Then Peter said to Jesus in reply, “Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.”
He hardly knew what to say, they were so terrified.
Then a cloud came, casting a shadow over them; then from the cloud came a voice, “This is my beloved Son. Listen to him.”
Suddenly, looking around, they no longer saw anyone but Jesus alone with them.
The Coming of Elijah.
As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead.
So they kept the matter to themselves, questioning what rising from the dead meant.
Then they asked him, “Why do the scribes say that Elijah must come first?”
He told them, “Elijah will indeed come first and restore all things, yet how is it written regarding the Son of Man that he must suffer greatly and be treated with contempt?
But I tell you that Elijah has come and they did to him whatever they pleased, as it is written of him.”
The Healing of a Boy with a Demon.
When they came to the disciples, they saw a large crowd around them and scribes arguing with them.
Immediately on seeing him, the whole crowd was utterly amazed. They ran up to him and greeted him.
He asked them, “What are you arguing about with them?”
Someone from the crowd answered him, “Teacher, I have brought to you my son possessed by a mute spirit.
Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so.”
He said to them in reply, “O faithless generation, how long will I be with you? How long will I endure you? Bring him to me.”
They brought the boy to him. And when he saw him, the spirit immediately threw the boy into convulsions. As he fell to the ground, he began to roll around and foam at the mouth.
Then he questioned his father, “How long has this been happening to him?” He replied, “Since childhood.
It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us.”
Jesus said to him, “‘If you can!’ Everything is possible to one who has faith.”
Then the boy’s father cried out, “I do believe, help my unbelief!”
Jesus, on seeing a crowd rapidly gathering, rebuked the unclean spirit and said to it, “Mute and deaf spirit, I command you: come out of him and never enter him again!”
Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, “He is dead!”
But Jesus took him by the hand, raised him, and he stood up.
When he entered the house, his disciples asked him in private, “Why could we not drive it out?”
He said to them, “This kind can only come out through prayer.”
The Second Prediction of the Passion.
They left from there and began a journey through Galilee, but he did not wish anyone to know about it.
He was teaching his disciples and telling them, “The Son of Man is to be handed over to men and they will kill him, and three days after his death he will rise.”
But they did not understand the saying, and they were afraid to question him.
The Greatest in the Kingdom.
They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?”
But they remained silent. They had been discussing among themselves on the way who was the greatest.
Then he sat down, called the Twelve, and said to them, “If anyone wishes to be first, he shall be the last of all and the servant of all.”
Taking a child he placed it in their midst, and putting his arms around it he said to them,
“Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.”
Another Exorcist.
John said to him, “Teacher, we saw someone driving out demons in your name, and we tried to prevent him because he does not follow us.”
Jesus replied, “Do not prevent him. There is no one who performs a mighty deed in my name who can at the same time speak ill of me.
For whoever is not against us is for us.
Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will surely not lose his reward.
Temptations to Sin.
“Whoever causes one of these little ones who believe [in me] to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea.
If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go into Gehenna, into the unquenchable fire. [
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And if your foot causes you to sin, cut it off. It is better for you to enter into life crippled than with two feet to be thrown into Gehenna. [
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And if your eye causes you to sin, pluck it out. Better for you to enter into the kingdom of God with one eye than with two eyes to be thrown into Gehenna,
where ‘their worm does not die, and the fire is not quenched.’
The Simile of Salt.
“Everyone will be salted with fire.
Salt is good, but if salt becomes insipid, with what will you restore its flavor? Keep salt in yourselves and you will have peace with one another.”
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Ani Tannem mhonn’lem: “Hanv tumkam khorench sangtam: hanga ubim asat tantlim kãi zannam Devachem Raj podven ail’lem dekhlea bogor morchim nant.”
Sov dis uprant, Jezu Pedruk, Jakobak ani Juanvak Apnna borabôr gheun ekvodde aschê khatir eka unch dongrar gelo, ani tanchê mukhar Tannem Aplem rup bodôl’lem.
Tachim vostram itlim loklokit ki sonvsarant konnui moddvolla lagim dhovim korunk zainant titlim dhovim-ful zalim.
Ani thuim, Moizes ani Elija Jezu lagim uloito tankam dixtti poddle.
Tedna Pedrun uloun Jezuk mhonn’lem: “Rab’bi (mhonngê “Guruji”), ami hangasoruch aslear borem; tôr tin tombu korum-ia, êk Tuka, êk Moizesak ani êk Elijak.”
Kitem mhonnchem tem toch nokllo aslo; te bhieun kamplele.
Ani eka kupan tancher savlli ghali. Ani kupantli oxi êk zap zali: “Opurbaiecho To, Ho Mhozo Put, Tachem aikat!”
Ovchit bhonvtonnim nodor martoch, Jezu bogor apnnam borabôr anink konn tankam dixtti poddlo na.
Dongra vele denvtana, dekhlelem tem, Mon’xacho Put mel’leantlo punorjivont zai-sôr konnakuch sanginakat mhonn Tannem tankam hukum’ ghalo.
Mornnantlo punornivont zaop, hem kitem zait kai mhonn vichar korit, tannim hi gozal apnnam bhitôr samball’li.
Tedna, “Elija poilo ieunk zai, mhonn dhormxastri kiteak mhonntat?”, oxem tãnnim Tachê lagim oxem vicharlem.
“Hôi, sogllem novean manddun haddunk Elija khoreaninch poilo ieta. Tori astana, Mon’xachea Putan zaitem sõsunk zai mhonn ani mon’xamnim Tachi beporva korunk zai mhonn koxem boroil’lem asa tôr?
Punn Hanv tumkam sangtam: Elija nhoich ailo, punn, tachê vixim boroil’lem aslem tea pormannem, apnnank zai aslem toxem tãnnim tachê sorim kelem.”, oso Tannem zobab dilo.
Xisam sorxem pavle tedna, tanchê bhonvtonnim lokachi vhôdd urpônz ektthovleli ti ani dhormxastri tanchê kodde vad-vivad kortale te tãnnim dekhle.
Ani Jezuk pollena fuddem sogllo lôk ojap zaun thottaklo, ani Taka noman korunk dhanvun ailo.
Ani Tannem tanchê lagim vicharlem: “Tanchê kodde tumcho koslo vad-vivad zatalo?”
Portipallun lokantlea eklean mhonn’lem: “Guruji, mono devchar boslelea mhojea putak Tujê sorxim hanvem haddla;
to taka dhôrta titlê-i pavtti taka dhornnir xevttita; ani to tonddantlean fenno kaddta, dant korkoraita ani tann zata. Ani taka kaddun uddoiat mhonn hanvem Tujeam xisank sanglem, punn tanchean nozo zalem.”
Tannem portipallun mhonn’lem: “Bhavart-nasleli pinddka tumi! Kedna porian tumchê borabôr Hanvem aschem? Kedna porian Hanvem tumkam sônschim? Taka Mhojê sorxem haddat.”
Ani tãnnim taka Jezu-xim haddlo. Ani Jezuk dekhona fuddem devcharan taka foddfoddailo ani to dhornnir poddun tonddantlean fenno kaddit lolltalo.
Ani Jezun tachea bapaik vicharlem: “Taka kedna-san oxem zaun ieta?” Tannem zap dili: “Bhurgeponnar san;
ani tacho nas korunk, devchar taka bogor-bogor ujeant ani udkant uddoita. Punn tujean kitem zata zalear, amche churchure dhorun amkam pav!”
Punn Jezun taka sanglem: “ ‘Tujean zata zalear’, oxem sangtai? Bhavart dhôrta taka sogllem korunk zata.”
Rokddoch cheddeachea bapain dukam golloun vhoddlean mhonn’lem: “Bhavart dhôrtam. Mhojea unnea bhavartak adar di.”
Apnna-xim lotton ietelea lokak polleun, Jezun mhellea atmeak oxem mhonnun bhenkddailo: “Monea-bherea atmea, Hanv tuka hukum’ ghaltam: tachê velo bhair sor ani hea fuddem tacher ienaka!”
Bob marun ani bharim taka foddfoddaun to tachê velo gelo; ani to cheddo itlo mel’lea porim zalo, ki sobar zannamnim mhonn’lem: “To melo!”
Punn Jezun tachea hatak dhorun taka ubo kelo ani tachean ubo ravunk zalem.
To ghorant bhitôr sortôch Tacheam xisamnim kuxin ieun Tachê lagim vicharlem: “Amchê kodde kiteak taka kaddunk zalem na?”
Tannem tankam sanglem: “Osli zat magnneache udexinch bhair sorunk zata.”
Thõiche bhair sorun te Galileiantlean vetale, punn hem konnakuch gomlelem Taka naka aslem,
kiteak To Apleam xisank xikovnn ditalo ani tankam sangtalo: “Mon’xachea Putak mon’xanchea hatant ghalcho asa ani te Taka jivexim martele, ani Taka martôch tin disam uprant Dev Taka punorjivont kortolo.”
Punn To sangtalo tem te somzunk nant ani Tachê lagim vicharunk-ui te bhietale.
Te Kapernauma pavle, ani ghora ietôch Tannem tankam vicharlem: “Vatter koslo vivad kortaleat tumi?”
Apnnam modem konn vhoddlo kai mhonn te vatter ekameka kodde vad-vivad kortale dekhun,Te ogech ravle.
Bosun Tannem Bara Zannank apoile ani tankam sanglem: “Konnak poilo zaunchi khuxi aslear, to soglleam poros nimanno ani soglleancho chakôr zauncho.”
Tedna, eka bhurgeak dhorun, taka tanchê modem ubo kelo; ani taka vengent gheun tankam sanglem:
“Mhojê khatir osleam bhurgeantlea ekleak ghetat tim Mhaka ghetat, ani Mhaka ghetat tim Mhaka nhoi, punn Mhaka dhaddla Taka ghetat.”
Juanvan Taka mhonn’lem: “Guruji, amcho pattlav korinaslolo êk monis Tujea nanvan devchar kaddtana ami dekhlo; ani amcho pattlav korina mhonnun, taka ami mona kelo.”
Punn Jezun mhonn’lem: “Taka mona korinakat; kiteak Mhojea nanvan vismit kortit tim kednanch rokddim Mhojer vaitt ulounchim nant.
Tôr amcher add nant tim amchea bhaga asat.
Hanv tumkam khorench sangtam: tumi Kristachim pattlavdaram mhonn konn-ui tumkam êk pelo-bhôr udok pieunk ditit zalear, tanchi mozuri tankam mellonastana urchi na.
Punn bhavart dhôrteleam heam lhanam modlea ekleak ho bhavart soddunk konn-ui oddun vhortit tôr, gaddum ôddta toslem ek danteachem pedd tanchea golleak bandun tankam doriant uddoilear odik borem zatelem.
Ani tumcho hat patok korunk tumkam oddun vhorta zalear, to katrun uddoiat; don hat asun emkonddant, palovnam-toslea ujeant, vechê poros, lunddim zaun Jivitant bhitôr sorlear tumkam odik borem.
Ani tumcho pãi patok korunk tumkam oddun vhorta zalear, to katrun uddoiat; don pãi asun emkonddant tumkam uddoil’lê poros, thonttim zaun Jivitant bhitôr sorlear tumkam odik borem.
Ani tumcho dollo bi patok korunk tumkam oddun vhorta zalear, to bhair uddoiat; don dolle asun emkonddant tumkam uddoil’lê poros êkuch dollo gheun Devachea Rajeant bhitôr sorunk tumkam odik borem.
Thõi emkonddant poddleleank khata to kiddo moron morona ani uzo kednanch palovn palovna.
Mitta vorvim ghòddta toxem, ujea vorvim Dev zonn-eklea mon’xak xud’dh korun samballtolo.
Mitt êk bori vôst, punn mittachi kharsann geli tôr, kitea vorvim tumi taka portun kharsann diteleat? Tumchê modem mitt asum-di, ani ekameka lagim xanti vosum-di.”
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Mark
| 10 |
He set out from there and went into the district of Judea [and] across the Jordan. Again crowds gathered around him and, as was his custom, he again taught them.
The Pharisees approached and asked, “Is it lawful for a husband to divorce his wife?” They were testing him.
He said to them in reply, “What did Moses command you?”
They replied, “Moses permitted him to write a bill of divorce and dismiss her.”
But Jesus told them, “Because of the hardness of your hearts he wrote you this commandment.
But from the beginning of creation, ‘God made them male and female.
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.”
In the house the disciples again questioned him about this.
He said to them, “Whoever divorces his wife and marries another commits adultery against her;
and if she divorces her husband and marries another, she commits adultery.”
Blessing of the Children.
And people were bringing children to him that he might touch them, but the disciples rebuked them.
When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these.
Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.”
Then he embraced them and blessed them, placing his hands on them.
The Rich Man.
As he was setting out on a journey, a man ran up, knelt down before him, and asked him, “Good teacher, what must I do to inherit eternal life?”
Jesus answered him, “Why do you call me good? No one is good but God alone.
You know the commandments: ‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.’”
He replied and said to him, “Teacher, all of these I have observed from my youth.”
Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to [the] poor and you will have treasure in heaven; then come, follow me.”
At that statement his face fell, and he went away sad, for he had many possessions.
Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the kingdom of God!”
The disciples were amazed at his words. So Jesus again said to them in reply, “Children, how hard it is to enter the kingdom of God!
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.”
They were exceedingly astonished and said among themselves, “Then who can be saved?”
Jesus looked at them and said, “For human beings it is impossible, but not for God. All things are possible for God.”
Peter began to say to him, “We have given up everything and followed you.”
Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel
who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come.
But many that are first will be last, and [the] last will be first.”
The Third Prediction of the Passion.
They were on the way, going up to Jerusalem, and Jesus went ahead of them. They were amazed, and those who followed were afraid. Taking the Twelve aside again, he began to tell them what was going to happen to him.
“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
who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise.”
Ambition of James and John.
Then James and John, the sons of Zebedee, came to him and said to him, “Teacher, we want you to do for us whatever we ask of you.”
He replied, “What do you wish [me] to do for you?”
They answered him, “Grant that in your glory we may sit one at your right and the other at your left.”
Jesus said to them, “You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?”
They said to him, “We can.” Jesus said to them, “The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized;
but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared.”
When the ten heard this, they became indignant at James and John.
Jesus summoned them and said to them, “You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt.
But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.”
The Blind Bartimaeus.
They came to Jericho. And as he was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging.
On hearing that it was Jesus of Nazareth, he began to cry out and say, “Jesus, son of David, have pity on me.”
And many rebuked him, telling him to be silent. But he kept calling out all the more, “Son of David, have pity on me.”
Jesus stopped and said, “Call him.” So they called the blind man, saying to him, “Take courage; get up, he is calling you.”
He threw aside his cloak, sprang up, and came to Jesus.
Jesus said to him in reply, “What do you want me to do for you?” The blind man replied to him, “Master, I want to see.”
Jesus told him, “Go your way; your faith has saved you.” Immediately he received his sight and followed him on the way.
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Thõi thaun vochun Jezu udeiant Jordanachê pelê toddi ailo, ani novean lokacheô urponji Tachê bhonvtim ektthovleô. Ani Aplê sonvoiê pormannem To tankam dusrim xikounk laglo.
Taka kosak lavunk, lagim sorun, kãi Farizevamnim Tachê kodde oxem vicharlem: “Ghovan aplê bailek soddun dium-ieta?”
Tannem tankam portun vicharlem: “Moizesan tumkam koslo hukum’ ghala?”
Tãnnim sanglem: “Ghottsfottichem potr boroun diun, tika soddun diunk Moizesan rojea dilea.”
Tedna Jezun tankam oso zobab dilo: “Tumi apleach vadeache dekhun, tumkam hi adnea tannem boroun dili.
Punn rochnnechea orombak thaun ‘Devan tankam dadlo ani bail kelim.
Hea pasot monis aplea bapaik ani avoik sôddtolo [ani aplê potinnik ektthovtolo,]
ani tim dogam-i êk zatelim.’ Dekhun tim hea fuddem dogam nhoi, punn êkuch.
Mhonntôch Devan ektthãi kelam tem mon’xan doxim korum noiê.”
Ghorant novean bhitôr sortôch, xisamnim hê vixim, dusrim Taka vichar kelo.
Ani Tannem tankam sanglem: “Aplê bailek soddun diun, dusrê kodde logn zait to poilê bailecher add pordvar korta;
ani êk bail aplea potik soddun dusrea kodde logn zait zalear, ti-i pordvar korta.”
Tannem dhakttuleam bhurgeank hat lavchê khatir, lôk tankam Tachê sorxem haddtalo. Xisamnim tankam bobatt keli.
Hem polleun, Jezu tiddkelo ani Tannem tankam mhonn’lem: “Supurleam bhurgeank Mhojê sorxem ieunk diat; Sorginchem Raj tosleanchench dekhun tankam addainakat.
Hanv tumkam khorench sangtam: lhan bhurgea porim Devachem Raj manun ghenant tim tantunt bhitôr sorchim nant.”
Uprant Tannem tankam vengent gheun ani tancher Aple hat dovrun tankam axirvad dilo.
To vattek lagchea vellar êk monis dhanvun ailo. Tachê mukhar dimbi moddun tannem Jezu kodde vicharlem: “Borea Guruji, Sasnnik Jivit mhojem daiz korun gheunchê khatir hanvem kitem korunk zai?”
Jezun taka mhonn’lem: “Mhaka boro kiteak mhonntai? Ekleach Devak kaddun konnuch boro nhoi.
Tum adnea zannoi: ‘Jivexim marum noiê; pordvar korum noiê; chorum noiê; lottik govai dium noiê; peleak fosoum noiê; tujea bapaik ani avoik man di.’ ”
Tea mon’xan Taka oso zobab dilo: “Guruji, mhojea bhurgeponnar thaun hem sogllem hanv pallun ailam.”
Tedna tacher nodor martana Jezuk tachi opurbai disli, ani Tannem mhonn’lem: “Ek unnem tuka; voch, tujê kodde asa titlem-i vik ani goribank di, ani tuka sorgar tthevo melltolo; magir ie ani Mhozo pattlav kôr.”
Punn him utram aikun tachea tonddar kallôk poddlo ani tachê lagim khup girestkai asli dekhun khontibhorit zaun to koddsorlo.
Jezun Apnna bhonvtonnim nodor marun Apleam xisank mhonn’lem: “Girestkai asleleank Devachea Rajeant bhitôr sorunk kitlem kotthin!”
Him utram aikun xis thottakle. Punn Jezun novean uloun mhonn’lem: “Mhojeam bhurgeamnô, Devachea Rajeant bhitôr sorunk kitlem mhonn kotthin!
Eka girest mon’xak Devachea Rajeant bhitôr sorchê poros, eka unttak suiechea birddeantlean vochunk odik sompem.”
Te odik thottakle ani ekamekak mhonnunk lagle: “Toxem zalear, konnak mhonn taronn mellonk zata?”
Jezun tancher dolle lavun tankam sanglem: “Mon’xam kodde tem ghoddona; punn Deva kodde toxem nhoi, kiteak Deva lagim sogllem ghòddta.”
Pedrun tondd ghalun oxem Taka mhonn’lem: “Polle, ami sogllem sanddlam ani Tuzo pattlav kela.”
Jezun zobab dilo: “Hanv tumkam khorench sangtam: konn-ui Mhojê pasot ani Bore Khobre pasot ghor-dar, vô bhav, vô bhoinni, vô avoi, vô bapui, vô bhurgim-ballam, vô xetam-bhattam sanddtit zalear,
tim atam, heach kallant, ekak xembhôr ghetelim — ghoram-daram, bhav, bhoinni, avoiô, bhurgim-ballam ani xetam-bhattam — punn dhumallo-i bhôgtelim, ani ieta tea kallant sasnnik jivit ghetelim.
Poilim asat tim sobar zannam nimannim zatelim ani nimannim asat tim poilim zatelim.”
Te Jeruzaleak choddun vetale; Jezu xisam fuddem choltalo; xis ghaborlele ani pattlean vetalim tim bhiel’lim. Bara zannank novean lagim gheun, Apnnak ghòddchem aslem tê vixim oxem To tankam sangunk laglo:
“Polleiat, ami Jeruzaleak choddun vetanv; ani Mon’xacho Put mukhel iadnikank ani dhormxastriank poradhin zauncho asa; te Tacher mornnachem formonn martele ani Taka videxeanchê adhin kortele;
ani te Tacheô kenddnneô kortele, Tacher thimpi uddoitele, Taka jerbond ditele ani jivexim martele; ani tin disam uprant Dev Taka punorjivont kortolo.”
Zebedevache put Jakob ani Juanv Tachê sorxem aile ani tãnnim Taka mhonn’lem: “Guruji, Tunvem amkam êk upkar kel’lo amkam zai.”
Tannem tankam mhonn’lem: “Hanvem tumchê khatir kitem kel’lem tumkam zai?”
Tãnnim mhonn’lem: “Tujê mhoiment ekleak Tujea uzvea hatak ani dusreak Tujea davea hatak amkam bosunk di.”
Jezun tankam mhonn’lem: “Tumi kitem magtat tem tumich nokllot. Hanvem pieunchem asa tea patrantlem tumchean pieunk zait? vô Hanvem gheuncho asa to batism tumchean gheunk zait?”
Tãnnim Taka zobab dilo: “Amchean zata.” Jezun tankam sanglem: “Hanvem pieunchem asa tea patrantlem tumi pietelet ani Hanvem gheuncho asa to batism tumi ghetelet khore;
punn Mhojea uzvea vô davea hatak bosunk diunk Mhojea hatant na; tem Devan toiar korun dovorlam tankam.”
Bakiche dha zann hem aikun, Jakobacher ani Juanvacher chiddle.
Dekhun tankam Apnna sorxem apoun, Jezun mhonn’lem: “Videxeam modem tanche odhikari mhonnlele apli podvi tancher zobordosten choloitat mhonn ani toxench tanche vhoddil aplê sot’tiecho bhar tancher ghaltat mhonn tumi zannont.
Tumchê modem toxem zaunchem nhoi. Tumchê bhitôr konn vhôdd zaunk sodit to tumcho sevôk zauncho,
ani tumchê modem poilo zaunk sodit to soglleancho gulam’ zauncho.
Kiteak Mon’xacho Put Apunn-ui herank Aplê chakrek lavunk ieunk na, bogor heranchi chakri korunk ani Aplo jiv somestanchê soddvonnê pasun diunk aila.”
Te Jerikek pavle; ani Jezu Apleam xisank gheun ani lokachea vhôdd zomea borabôr Jerikek thaun bhair sortalo tedna, Timevacho put,Bartimêv mhonnlolo êk kurddo rosteachê deger bhikek bosun aslo.
Nazaretkar Jezu tevxilean veta mhonn aikotôch, to oxi bob marunk laglo: “Jezu, Davidachea Puta, mhoji kaklut kôr!”
Sobar zannamnim taka bobatt keli ani ogo rav mhonn sanglem, punn to odik vhoddlean bob marit ravlo: “Davidachea Puta, mhoji kaklut kôr!”
Jezu thamblo; Tannem tankam mhonn’lem: “Taka hanga apoiat.” Tãnnim tea kurddeak apoilo ani taka sanglem: “Dhir dhôr; utth; To tuka apoita.”
Aplo zhubo sanddun ani uddun-uddun to Jezu sorxem ailo.
Tedna Jezun mhonn’lem: “Tuje khatir tuka Hanvem kitem kel’lem zai?” Kurddean Taka oso zobab dilo: “Rab’boni (mhonngê ‘Guruji’), mhaka novean nodor ie-xi kôr.”
Jezun taka mhonn’lem: “Voch, tujea bhavartan tuka boro kela.” Ani rokddich taka nodor aili ani Jezu vetalo tê vatten to Tachê pattlean gelo.
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Mark
| 11 |
When they drew near to Jerusalem, to Bethphage and Bethany at the Mount of Olives, he sent two of his disciples
and said to them, “Go into the village opposite you, and immediately on entering it, you will find a colt tethered on which no one has ever sat. Untie it and bring it here.
If anyone should say to you, ‘Why are you doing this?’ reply, ‘The Master has need of it and will send it back here at once.’”
So they went off and found a colt tethered at a gate outside on the street, and they untied it.
Some of the bystanders said to them, “What are you doing, untying the colt?”
They answered them just as Jesus had told them to, and they permitted them to do it.
So they brought the colt to Jesus and put their cloaks over it. And he sat on it.
Many people spread their cloaks on the road, and others spread leafy branches that they had cut from the fields.
Those preceding him as well as those following kept crying out:
“Hosanna!
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is to come!
Hosanna in the highest!”
He entered Jerusalem and went into the temple area. He looked around at everything and, since it was already late, went out to Bethany with the Twelve.
Jesus Curses a Fig Tree.
The next day as they were leaving Bethany he was hungry.
Seeing from a distance a fig tree in leaf, he went over to see if he could find anything on it. When he reached it he found nothing but leaves; it was not the time for figs.
And he said to it in reply, “May no one ever eat of your fruit again!” And his disciples heard it.
Cleansing of the Temple.
They came to Jerusalem, and on entering the temple area he began to drive out those selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.
He did not permit anyone to carry anything through the temple area.
Then he taught them saying, “Is it not written:
‘My house shall be called a house of prayer for all peoples’?
But you have made it a den of thieves.”
The chief priests and the scribes came to hear of it and were seeking a way to put him to death, yet they feared him because the whole crowd was astonished at his teaching.
When evening came, they went out of the city.
The Withered Fig Tree.
Early in the morning, as they were walking along, they saw the fig tree withered to its roots.
Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.”
Jesus said to them in reply, “Have faith in God.
Amen, I say to you, whoever says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it shall be done for him.
Therefore I tell you, all that you ask for in prayer, believe that you will receive it and it shall be yours.
When you stand to pray, forgive anyone against whom you have a grievance, so that your heavenly Father may in turn forgive you your transgressions. [
] ”
The Authority of Jesus Questioned.
They returned once more to Jerusalem. As he was walking in the temple area, the chief priests, the scribes, and the elders approached him
and said to him, “By what authority are you doing these things? Or who gave you this authority to do them?”
Jesus said to them, “I shall ask you one question. Answer me, and I will tell you by what authority I do these things.
Was John’s baptism of heavenly or of human origin? Answer me.”
They discussed this among themselves and said, “If we say, ‘Of heavenly origin,’ he will say, ‘[Then] why did you not believe him?’
But shall we say, ‘Of human origin’?”—they feared the crowd, for they all thought John really was a prophet.
So they said to Jesus in reply, “We do not know.” Then Jesus said to them, “Neither shall I tell you by what authority I do these things.”
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Te Jeruzalea lagxim ietam-ietam, Olivet Dongra kodde Betfage ani Betania pavtôch, Tannem xisam bhitorleam dogank dhaddle
ani tankam sanglem: “Tumchê samkar asa tea gramamt vochat ani, tumi thõi bhitôr sorona fuddem, konnuch ozun tacher bosunk naslelem gaddvachem ek xingrum bandlelem tumkam melltelem; taka sôddat ani hanga haddat.
‘Hem kiteak kortat tumi?’ oxem tumkam konn vicharit zalear, ‘Somiak tachi goroz asa ani To tem rokddoch hanga portun dhaddtolo’ mhonn sangat.”
Te gele ani bhair bidint, eka dara mukhar, ek gaddvachem xingrum bandlelem tãnnim dekhlem ani taka sôddtana,
thõi ubim asleleam kãi zannamnim tankam mhonn’lem: “Tea xingrak soddun tumi kitem kortat?”
Jezun sanglolo zobab tãnnim tankam dilo. Ani team mon’xamnim tankam vhorunk dilem.
Ani xingrak tãnnim Jezu sorxem haddlem. Tacher tãnnim aplim avoronnam ghalim, ani To tacher boslo.
Sobar lokan aplim avoronnam vatter patllailim ani dusrim kãi zannamnim molleamntleo katrun kaddleleo khandiô rostear ximpddaileo.
Ani fuddlean ani pattlean vetalim tim oxi bob martalim: “zôi! zôi! Sorvesporachea nanvan ieta Toch subhagi, Sorvesporak vakhann’ni!
Amchea purvoza, Davidachem ieto raj subhagi, Bhov Vortea Devak zôi! zôi!”
Jezu Jeruzaleant bhitôr sorlo ani Devmondirant gelo. Tannem sogllem chotraien polleun kaddlem; oxench, uxir zal’lo dekhun, To bara zannank gheun Betaniê gelo.
Dusrea disa Betaniê thaun ietana Taka bhuk lagli.
Pois thaun Tannem ek palel’lem anjirachem zhadd dekhlem ani kitem-i foll mellot kai mhonn To polleunk gelo, punn panam bogor kãich Taka mell’lem na; tôr to anjirancho kall nhoi aslo.
Ani Tannem anjirachea zhaddak mhonn’lem: “Hea fuddem kednanch tujem foll konnuch khaunk pavona zaum.” Ani To oxem uloitana Tacheam xisamnim tem aikolem.
Jeruzaleak pavtôch To Devmondirant gelo ani thõi viktale-ghetale tankam bhair ghalunk laglo; vattav-kaddpeanchim mezam ani parve viktoleanchim asonam Tannem omtun uddoilim;
ani Devmondirantlean kitench haddunk-vhorunk To dina zalo.
Ani Tannem tankam xikovnn diun oxem mhonn’lem: “Soglleam porzam khatir, Mhojea Ghor magnneachem Ghor mhonntelim, oxem Povitr Pustokar boroilelem asa nhoi? Punn tumi tem choranchi dhôl kelea.”
Hem mukhel iadnikanchea ani dhormxastreanchea kanar poddlem ani koxê bhaxen Taka nattak korcho kai mhonn te sôdtale. To sogllo lôk Tachê xikovnnek lobdol’lo mhonnon te Taka bhietale.
Ani sanz zatôch Jezu ani Tache xis xarantle bhair gele.
Dusrê sokallim, tevxilean vetana, tem anjirachem zhadd pallam thaun suklelem tãnnim dekhlem.
Pedrun ugddas korun Jezuk mhonn’lem: “Polle, Rab’bi (mhonngê Guruji), Tunvem xiraplelem anjirachem zhadd sukun gelem.”
Jezun zap dili: “Devacher bhavart dovrat.
konn aplea kallzant dubhav dhorinastanam, apunn mhonntat tem zatelem mhonn, bhavart dhorun, hea dongrak mhonntit: ‘Hangasorlo utth ani doriant voch’, tem tanchê sorim ghòddtelem mhonn Hanv tumkam khorench sangtam.
Hea pasot, tumi prarthun magxeat titlem-i tumkam mell’lem mhonn bhavart dhôrat, ani tem tumchench zatelem mhonn Hanv tumkam sangtam.
Ani tumi magnnem korunk ubim ravtat tedna, konnacher add tumkam asot titlem-i bhôgsat ani tumcho Sorgincho Bap tumcheô-i chuki bhôgxitolo.
Te portun Jeruzaleak aile ani Jezu Devmondirant bhonvtastanam mukhel iadnik, dhormxastri ani zannte Tachê sorxem aile.
Tãnnim Taka mhonn’lem: “Oxem tunvem korpak koslo odhikar asa tuka? Vô oxem korpak tuka sot’tea konnem dilea?”
Jezun tankam mhonn’lem: “Hanv tumchê kodde ek vichartam; Mhaka zobab diat, ani tedna koslea odhikaran Hanv oxem kortam tem tumkam sangtolom.
Juanvacho batism khõi thaun ailo? Sorgar thaun ki mon’xam thaun? Sangat, polleum-ia.”
Ani te apnnam bhitôr oxem chintunk lagle: “ ‘Sorgar thaun’, oxem ami mhonn’lem zalear, to vichartolo: ‘Tôr tumi kiteak tacher bhavart tthevlo na?’
Punn ‘mon’xam thaun’, oxem ami mhonntelenv?” — Juanv khoro provadi mhonn sogllo lôk man’talo dekhun te lokak bhiele.
Hea pasot, tãnnim mhonn’lem: “Ami nokllonv.” Ani Jezun tankam mhonn’lem: “Koslea odhikaran Hanv heô vostu kortam, tem Hanv-ui tumkam sanginam.”
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Mark
| 12 |
He began to speak to them in parables. “A man planted a vineyard, put a hedge around it, dug a wine press, and built a tower. Then he leased it to tenant farmers and left on a journey.
At the proper time he sent a servant to the tenants to obtain from them some of the produce of the vineyard.
But they seized him, beat him, and sent him away empty-handed.
Again he sent them another servant. And that one they beat over the head and treated shamefully.
He sent yet another whom they killed. So, too, many others; some they beat, others they killed.
He had one other to send, a beloved son. He sent him to them last of all, thinking, ‘They will respect my son.’
But those tenants said to one another, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’
So they seized him and killed him, and threw him out of the vineyard.
What [then] will the owner of the vineyard do? He will come, put the tenants to death, and give the vineyard to others.
Have you not read this scripture passage:
‘The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes’?”
They were seeking to arrest him, but they feared the crowd, for they realized that he had addressed the parable to them. So they left him and went away.
Paying Taxes to the Emperor.
They sent some Pharisees and Herodians to him to ensnare him in his speech.
They came and said to him, “Teacher, we know that you are a truthful man and that you are not concerned with anyone’s opinion. You do not regard a person’s status but teach the way of God in accordance with the truth. Is it lawful to pay the census tax to Caesar or not? Should we pay or should we not pay?”
Knowing their hypocrisy he said to them, “Why are you testing me? Bring me a denarius to look at.”
They brought one to him and he said to them, “Whose image and inscription is this?” They replied to him, “Caesar’s.”
So Jesus said to them, “Repay to Caesar what belongs to Caesar and to God what belongs to God.” They were utterly amazed at him.
The Question About the Resurrection.
Some Sadducees, who say there is no resurrection, came to him and put this question to him,
saying, “Teacher, Moses wrote for us, ‘If someone’s brother dies, leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.’
Now there were seven brothers. The first married a woman and died, leaving no descendants.
So the second married her and died, leaving no descendants, and the third likewise.
And the seven left no descendants. Last of all the woman also died.
At the resurrection [when they arise] whose wife will she be? For all seven had been married to her.”
Jesus said to them, “Are you not misled because you do not know the scriptures or the power of God?
When they rise from the dead, they neither marry nor are given in marriage, but they are like the angels in heaven.
As for the dead being raised, have you not read in the Book of Moses, in the passage about the bush, how God told him, ‘I am the God of Abraham, [the] God of Isaac, and [the] God of Jacob’?
He is not God of the dead but of the living. You are greatly misled.”
The Greatest Commandment.
One of the scribes, when he came forward and heard them disputing and saw how well he had answered them, asked him, “Which is the first of all the commandments?”
Jesus replied, “The first is this: ‘Hear, O Israel! The Lord our God is Lord alone!
You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’
The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”
The scribe said to him, “Well said, teacher. You are right in saying, ‘He is One and there is no other than he.’
And ‘to love him with all your heart, with all your understanding, with all your strength, and to love your neighbor as yourself’ is worth more than all burnt offerings and sacrifices.”
And when Jesus saw that [he] answered with understanding, he said to him, “You are not far from the kingdom of God.” And no one dared to ask him any more questions.
The Question About David’s Son.
As Jesus was teaching in the temple area he said, “How do the scribes claim that the Messiah is the son of David?
David himself, inspired by the holy Spirit, said:
‘The Lord said to my lord,
“Sit at my right hand
until I place your enemies under your feet.”’
David himself calls him ‘lord’; so how is he his son?” [The] great crowd heard this with delight.
Denunciation of the Scribes.
In the course of his teaching he said, “Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces,
seats of honor in synagogues, and places of honor at banquets.
They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation.”
The Poor Widow’s Contribution.
He sat down opposite the treasury and observed how the crowd put money into the treasury. Many rich people put in large sums.
A poor widow also came and put in two small coins worth a few cents.
Calling his disciples to himself, he said to them, “Amen, I say to you, this poor widow put in more than all the other contributors to the treasury.
For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood.”
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Ani To tanche kodde voparimnim ulounk laglo: “Eka mon’xan dakancho ek mollo lailo, tachê bhonvtim ek addo ghalo, khonnun êk kollombi toiar keli, êk gopur bandlo ani, to mollo kullvaddeank kumlleak diun, apunn poixilea ganvak gelo.
Ani kall pavtôch, molleachea pikecho aplo vantto kullvaddeam lagcho gheunchê khatir, tannem eka chakrak tanchê-xim dhaddlo.
Tãnnim taka dhorun mar dilo ani rikamo portun dhaddlo.
Dusrê pavtt anink eka chakrak tanchê-xim dhaddlo; tachi tãnnim tokli daddaun, taka beman kelo.
Novean tannem dusrea ekleak dhaddlo, ani tãnnim taka jivexim marlo; ani dhaddleleam sobar zannank oxench kelem; tantleam thoddeank tãnnim boddoile, her dusreank tannim jivexim marle.
Taka ozun ekloch urlolo to tacho chôdd mogacho put. ‘Mhojea putak tori te man ditele’, oxem chintun tannem xekim putak tanchê-xim dhaddlo.
Punn kullvaddeamnim ekamekak mhonn’lem: ‘Ho tacho daiji; ieiat, taka jivexim marum-ia ani daiz amchem zatelem.’
Ani tãnnim taka dhôrlo, tacho jiv kaddlo ani taka mollea bhair kaddun uddoilo.
Atam molleacho dhoni kitem kortolo? To ietolo, kullvaddiancho nas kortolo ani mollo dusreank ditolo.
‘Zo fatôr bandpiamnim soddun
dil’lo
toch zalo konnxea-sondhicho fatôr.
Hem Sorvesporanuch ghoddun
haddlam!’
Tem polleun ami thottak zaleanv.” oxem Povitr Pustokar boroil’lem asa tem tumi vachinaslam?
Tannem hi vopar apnnank lavun sangli mhonn te bore somzole tedna, te Taka dhorunk sôdtale, punn lokak bhiele; ani Taka sanddun gele.
Magir, Jezuk utrak sampddaunk, Farizevantleam ani Herodichea pokxantleam kãi zannank Tachê-xim dhaddle.
Tãnnim lagim sorun Taka oxem mhonn’lem: “Guruji, tum sotan choltai ani tuka konnachich bhidda na mhonn ami zannonv; kiteak mon’xanchem tondd polleun tum uloinãi ani Devachi vatt sotan xikoitai. Tôr Somrazak dôndd farik korunk zai ki na?
Ami to farik korcho ki na?” Punn tanchem ddhongeponn ollkhun Tannem tankam mhonn’lem: “Tumi kiteak Mhaka ho fas manddtat? Êk dinar Mhaka haddun diat, polleum-ia.”
Tãnnim Taka êk haddun dilo. Ani Tannem tankam mhonn’lem: “Hem rup konnachem? ani hem nanv konnachem?” Tãnnim mhonn’lem: “Somrazachem.”
Portipallun Jezun tankam sanglem: “Borem tôr, Somrazachem tem Somrazak diat, ani Devachem tem Devak diat!” Ani Tacho zobab aikun te ojap zale.
Uprant Saduki, punorjivontponn na mhonntat te, Jezu-xim aile ani Tachê kodde tãnnim vicharlem:
“Guruji, Moizesan amkam oxem boroun dovorlam: ‘Bhurgem-ball nastana konn-ekleacho bhav aplê bailek pattlean dovrun morot zalear, hachea bhavan tachê bailê lagim logn zaunchem ani aplea bhavak sonsôt utpon korchi.’
Tôr sat bhav asle. Poilo êkê bailê lagim logn zalo ani sonsôt nastanam melo.
Ani dusro tichê lagim logn zalo ani melo; taka-i sonsôt na zali. Ani tosoch tisro.
Tê jin’xim sat-ui zannamnim bhurgem-ball dovrunk na. Soglleam uprant bail-ui meli.
Tôr sat-ui zannanchi ti potinn zal’li dekhun, punorjivontponnant, mel’lim mon’xam novean jivont zatelim tedna, tanchê bhitorlea konnachi potinn zateli ti?”
Ani Jezun portipallun tankam mhonn’lem: “Povitr Pustokam, nhoi mhonn Devachi podvi, tumi nokllot dekhun, tumi oxe chuktat nhoi?
Punorjivontponnachea somoiar dadle logn zainant ani bailank logn korun dinant, punn tim sorgar asto devdutam sarkim zatat.
Ani mel’leanchea punorjivontponna vixim, ‘Abrahamacho Dev To Hanv, Izakacho Dev To Hanv, Jakobacho Dev To Hanv’, oxem Devan Moizesak sanglem tem, jilkutta-khobrent, tachea pustokar, tumi vachinaslam?
Mel’leancho nhoi To, bogor jivim asloleancho Dev To! Tumi bhov chuktat.”
Ani dhormxastreantlea eklean, tanche vad-vivad choltat te aikun ani Jezun kai borê bhaxen zobab dilo tem polleun, Tachê kodde vicharlem: “Soglleam poros ekdom motvachi adnea ti khõichi?”
Jezun taka zap dili: “Poili adnea hi: Aik, Israela! Amcho Dev To Sorvespor, Ekloch To Sorvespor,
ani sogllea tujea kallzan, sogllea tujea jivan, sogllea tujea monan, ani sogllê tujê sokten Sorvespora Tujea Devacho tuvem môg korcho.
Dusri ti hi: Tuzo môg kortai tosoch tujea peleacho tuvem môg korcho. Hanchê poros motvachi anink her dusri adnea na.”
Ani dhorm-xastrean Taka mhonn’lem: “Borem asa, Guruji! Tunvem sanglãi tem khorem: To Ekloch, ani Tachê bhair anink her dusro na!
Khorench, sogllea kallzan, sogllea monan, sogllea jivan, sogllê xokten Tacho môg korop, ani amcho kortanv tosoch mchea peleacho korop soglleam somorponnam ani bolidanam poros ekdom’ odik vortem.”
Tannem xanneponnan portipall kelo mhonn polleun, Jezun taka mhonn’lem: “Tum Devachea Rajea thaun pois nãi.” Ani tea fuddem kosloch proxn Taka ghalunk konnakuch kalliz zainaslem.
Ani “‘tujeam dusmanank Hanv Tujeam pãiam tolla ghalin porian, Mhojea uzvea hata bos, Sorvesporan Mhojea Somiak mhonn’lem, oxem Povitr Atmeachea preronnan uloun Davidanuch mhonn’lem zalear’, Krist Davidacho Put, dhormxastri mhonntat tem koxem tor?” Hem Devmondirant xikoitana Jezun vicharlem.
Daviduch taka Somi mhonnta; mhonntoch To tacho put koso zaunk zata?” Ani lokacho vhôdd zomo khuxê-monan Taka kan ditalo.
Ani Aplê xikovnnent Jezu tankam mhonntalo: “Dhormxastream vixim chotur ravat; lamb-lamb angavlim ghalun bhonvunk, tinttear apnnank manan kel’le lokache salam’ gheunk,
devsthanamnim voileam-poileam zageancher bosunk, ani jevnnank poileô svatô dhorunk tankam zoboruch borem lagta;
lamb magnneanchem song gheun vidvanchim ghoram-daram te khaun uddoitat. Tankam soglleam-von odik khôr zhôddti asteli.”
Devmondirant dananchê pettê mukhar bosun, lôk koso pettent duddu ghalta tem Jezu polleun aslo. Ani sobar girest mon’xam khup duddu ghaltalim;
tedna êk gorib vidva aili ani tinnem don lepton tantum ghale, mhonngê êk pav as’sarion
Apleam xisank apoun haddun Tannem mhonn’lem: “Pettent duddu ghaleat team soglleam poros hê gorib vidven odik ghalam;
tôr soglleamnim apnnank ogllem aslem tantlem ghalem; punn hinnem aplea goribponnantlem kaddun aslem titlem-i ghalem, aplea jivak zai aslem tem porian.”
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Mark
| 13 |
As he was making his way out of the temple area one of his disciples said to him, “Look, teacher, what stones and what buildings!”
Jesus said to him, “Do you see these great buildings? There will not be one stone left upon another that will not be thrown down.”
The Signs of the End.
As he was sitting on the Mount of Olives opposite the temple area, Peter, James, John, and Andrew asked him privately,
“Tell us, when will this happen, and what sign will there be when all these things are about to come to an end?”
Jesus began to say to them, “See that no one deceives you.
Many will come in my name saying, ‘I am he,’ and they will deceive many.
When you hear of wars and reports of wars do not be alarmed; such things must happen, but it will not yet be the end.
Nation will rise against nation and kingdom against kingdom. There will be earthquakes from place to place and there will be famines. These are the beginnings of the labor pains.
The Coming Persecution.
“Watch out for yourselves. They will hand you over to the courts. You will be beaten in synagogues. You will be arraigned before governors and kings because of me, as a witness before them.
But the gospel must first be preached to all nations.
When they lead you away and hand you over, do not worry beforehand about what you are to say. But say whatever will be given to you at that hour. For it will not be you who are speaking but the holy Spirit.
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 the one who perseveres to the end will be saved.
The Great Tribulation.
“When you see the desolating abomination standing where he should not (let the reader understand), then those in Judea must flee to the mountains,
[and] a person on a housetop must not go down or enter to get anything out of his house,
and a person in a field must not return to get his cloak.
Woe to pregnant women and nursing mothers in those days.
Pray that this does not happen in winter.
For those times will have tribulation such as has not been since the beginning of God’s creation until now, nor ever will be.
If the Lord had not shortened those days, no one would be saved; but for the sake of the elect whom he chose, he did shorten the days.
If anyone says to you then, ‘Look, here is the Messiah! Look, there he is!’ do not believe it.
False messiahs and false prophets will arise and will perform signs and wonders in order to mislead, if that were possible, the elect.
Be watchful! I have told it all to you beforehand.
The Coming of the Son of Man.
“But in those days after that tribulation
the sun will be darkened,
and the moon will not give its light,
and the stars will be falling from the sky,
and the powers in the heavens will be shaken.
And then they will see ‘the Son of Man coming in the clouds’ with great power and glory,
and then he will send out the angels and gather [his] elect from the four winds, from the end of the earth to the end of the sky.
The Lesson of the Fig Tree.
“Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.
In the same way, when you see these things happening, know that he is near, at the gates.
Amen, I say to you, this generation will not pass away until all these things have taken place.
Heaven and earth will pass away, but my words will not pass away.
Need for Watchfulness.
“But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father.
Be watchful! Be alert! You do not know when the time will come.
It is like a man traveling abroad. He leaves home and places his servants in charge, each with his work, and orders the gatekeeper to be on the watch.
Watch, therefore; you do not know when the lord of the house is coming, whether in the evening, or at midnight, or at cockcrow, or in the morning.
May he not come suddenly and find you sleeping.
What I say to you, I say to all: ‘Watch!’”
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Ani To Devmondirantlo bhair sorun vetastanam, Tacheam xisantleam eklean Taka mhonn’lem: “Guruji, kede vhoddle fator polle ani kedeô bandavolli!”
Zap diun Jezun taka mhonn’lem: “Heô vhoddleô bandavolli tum polletai nhoi? Tancho ek tori fatrar fatôr urcho na, sogllem ghorttann zatelem!”
Ani Olivet Dongrar, Devmondira samkar To bosun astana, Pedrun, Jakoban, Juanvan ani Andren Tachê lagim vicharlem:
“Hem kedna ghòddtelem tem amkam sang. Ani heam soglleam ghòddnneancho vêll pavlo mhonn ollkhunk kosli khunna?”
Ani portipallun Jezu tankam oxem sangunk laglo: “Mhojem nanv gheun, ‘apunnuch to’ mhonnun, sobar zann ietele ani zaiteank fottoitele dekhun.Tumkam konnem fottoinam zaunk chotraien ravat;
Laginch cholteleam loddaiancho gollbôll tumi aikotat tedna ani pois pettleleam zhuzanchi khobor tumkam pavta tedna, tumi akantum nakat; hem oxem ghoddonk zai, toripunn ho ozun xevôtt nhoi.
Kiteak dês desacher ani raj rajeacher uprastelim, ani hanga-thõi bhikamp zateli ani dukôll poddtolo. Hem sogllem porsuttvenninchi survat.
Tumi aple xidduk ravat. Tumkam dhormsobhent dhorun ditelim ani devsthanamnim tumkam boddoitelim. Mhojê pasot razpalanchea ani razanchea fuddeant, tumi tankam govai diunchê khatir, tumkam ube ravchem poddtelem.
Xevotta adim soglleam raxttrank xubhvhortoman porgott zaunk zai.
Ani dhorun diunk tumkam vhortat tedna, kitem ulounchem tê vixim adim-fuddem huskeum nakat; punn uloitele te tumi nhoi, punn Povitr Atmo To dekhun, tê ghoddier Dev tumkam ditolo, tench sangat.
Jivexim marunk bhav bhavak ani bapui putak dhorun ditolo; put-dhuvô avoi-bapaicher kolpun tancho prann kaddunk laitelim.
Mhojea nanva pasot sogllim tumcho dvês kortelim; punn xevottak porian thir ravtit tankam Dev taronn ditolo.
‘Soteanasacho Kanttallo’, taka favonaslelea zagear ubo aslolo tumi polletelim (vachtat tãnnim hem somzunchem). Tedna Judeiant asleleamnim dongrancher pollun vechem;
Aplea ghorantlem kitench vhorunk, pattsar asleleamnim sokla denvchem nhoi vo bhitôr sorchem nhoi;
xetam-molleamnim asleleamnim aplem avoronn vhorunk porot ieunchem nhoi.
Te dis ietôch gorbest bailanchem ani dud diteleanchem kotta!
Hinvalleant hem zaina zaunk magat.
Devan sonvsar rochla tê meren az porian zaunk na ani hea fuddem zauncho na toslo sontap team disamnim ietolo.
Ani Sorvesporan te dis unne korunk nasle zalear konnuch vattavonchim naslim, punn Apnnem vinchun kaddleleam khatir Tannem te unne keleat.
Tedna ‘Polle, Krist hanga asa’ vô ‘Polle, To thõi asa’ , oxem konn-ui tumkam sangtit zalear, tumi tem sotmaninakat;
kiteak lobadde Krist ani lobadde provadi uprastele ani, zata zalear, vinchun kaddleleank porian fosounk puro tosleô khunna ani ochoriam korun dakhoitele.
Mhonntôch chotrai dhôrat, Hanvem tôr tumkam sogllem adinch sangun dovorlam.
Punn team disamnim, to sontap ietôch, suriacher kallôk poddtolo ani chondrim’ aplo uzvadd diuncho na,
ani noketram mollba velim khala poddtelim ani ontralla veleô xokti kolkolteleô.
Ani tedna sogllê podven ani dobajean kupancher ieto Mon’xachea Putak lok dekhtolo.
Ani tedna To Apleam dutank dhaddun char-ui dixam veleam, prithumecheam ximam thaun ontrallacheam ximam porian asteleam, Apnnem vinchleleank zomoitolo.
Anjirachea zhaddachi hi vopar somzun gheiat. Tacheô khandiô rosbhorit zatat ani tankam panam futt’tat tedna, gim’ lagim pavla mhonn tumkam kollon ieta;
têch porim heô vostu ghòddtat mhonn polleun To lagim pavla, darachea umbrear asa mhonn zanno zaiat.
Hanv tumkam khoreponnim sangtam: hem sogllem ghòddlea bogor hi pinddka ontorchi na.
Sôrg ani prithum’ sortelim, punn Mhojim utram kedinch sorchim nant.
Punn ekleach Bapak kaddun, anink konnakuch, sorgincheam dutank vô Putak legun, tea disachi vô ghoddiechi khobor na.
To vêll kedna pavtolo to, tumi nokllot dekhun, chotrai dhôrat, zagrut ravat.
Ek-ekleak ap-aplea vauran, apleam chakrank adhikari diun ani dar-rakhnneak rakhonn korunk laun, aplea ghorantlo bhair sorun ek provas korunk veto konn-eklea mon’xa porim to.
Hea pasot, ghoracho Dhoni kedna ietolo, tin’sanam, modeanir, kombea-sadar, ki fantea-parar, tem tumi nokllot dekhun zagrut tavat;
na zalear, To ovchituch pavot ani tumi Taka nhidlelim mellxeat.
Tumkam sangtam tem soglleank sangtam: zagrut ravat.”
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Mark
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The Passover and the Feast of Unleavened Bread were to take place in two days’ time. So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death.
They said, “Not during the festival, for fear that there may be a riot among the people.”
The Anointing at Bethany.
When he was in Bethany reclining at table in the house of Simon the leper, a woman came with an alabaster jar of perfumed oil, costly genuine spikenard. She broke the alabaster jar and poured it on his head.
There were some who were indignant. “Why has there been this waste of perfumed oil?
It could have been sold for more than three hundred days’ wages and the money given to the poor.” They were infuriated with her.
Jesus said, “Let her alone. Why do you make trouble for her? She has done a good thing for me.
The poor you will always have with you, and whenever you wish you can do good to them, but you will not always have me.
She has done what she could. She has anticipated anointing my body for burial.
Amen, I say to you, wherever the gospel is proclaimed to the whole world, what she has done will be told in memory of her.”
The Betrayal by Judas.
Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them.
When they heard him they were pleased and promised to pay him money. Then he looked for an opportunity to hand him over.
Preparations for the Passover.
On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”
He sent two of his disciples and said to them, “Go into the city and a man will meet you, carrying a jar of water. Follow him.
Wherever he enters, say to the master of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’
Then he will show you a large upper room furnished and ready. Make the preparations for us there.”
The disciples then went off, entered the city, and found it just as he had told them; and they prepared the Passover.
The Betrayer.
When it was evening, he came with the Twelve.
And as they reclined at table and were eating, Jesus said, “Amen, I say to you, one of you will betray me, one who is eating with me.”
They began to be distressed and to say to him, one by one, “Surely it is not I?”
He said to them, “One of the Twelve, the one who dips with me into the dish.
For the Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.”
The Lord’s Supper.
While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, “Take it; this is my body.”
Then he took a cup, gave thanks, and gave it to them, and they all drank from it.
He said to them, “This is my blood of the covenant, which will be shed for many.
Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God.”
Then, after singing a hymn, they went out to the Mount of Olives.
Peter’s Denial Foretold.
Then Jesus said to them, “All of you will have your faith shaken, for it is written:
‘I will strike the shepherd,
and the sheep will be dispersed.’
But after I have been raised up, I shall go before you to Galilee.”
Peter said to him, “Even though all should have their faith shaken, mine will not be.”
Then Jesus said to him, “Amen, I say to you, this very night before the cock crows twice you will deny me three times.”
But he vehemently replied, “Even though I should have to die with you, I will not deny you.” And they all spoke similarly.
The Agony in the Garden.
Then they came to a place named Gethsemane, and he said to his disciples, “Sit here while I pray.”
He took with him Peter, James, and John, and began to be troubled and distressed.
Then he said to them, “My soul is sorrowful even to death. Remain here and keep watch.”
He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him;
he said, “Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will.”
When he returned he found them asleep. He said to Peter, “Simon, are you asleep? Could you not keep watch for one hour?
Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak.”
Withdrawing again, he prayed, saying the same thing.
Then he returned once more and found them asleep, for they could not keep their eyes open and did not know what to answer him.
He returned a third time and said to them, “Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners.
Get up, let us go. See, my betrayer is at hand.”
The Betrayal and Arrest of Jesus.
Then, while he was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd with swords and clubs who had come from the chief priests, the scribes, and the elders.
His betrayer had arranged a signal with them, saying, “The man I shall kiss is the one; arrest him and lead him away securely.”
He came and immediately went over to him and said, “Rabbi.” And he kissed him.
At this they laid hands on him and arrested him.
One of the bystanders drew his sword, struck the high priest’s servant, and cut off his ear.
Jesus said to them in reply, “Have you come out as against a robber, with swords and clubs, to seize me?
Day after day I was with you teaching in the temple area, yet you did not arrest me; but that the scriptures may be fulfilled.”
And they all left him and fled.
Now a young man followed him wearing nothing but a linen cloth about his body. They seized him,
but he left the cloth behind and ran off naked.
Jesus Before the Sanhedrin.
They led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together.
Peter followed him at a distance into the high priest’s courtyard and was seated with the guards, warming himself at the fire.
The chief priests and the entire Sanhedrin kept trying to obtain testimony against Jesus in order to put him to death, but they found none.
Many gave false witness against him, but their testimony did not agree.
Some took the stand and testified falsely against him, alleging,
“We heard him say, ‘I will destroy this temple made with hands and within three days I will build another not made with hands.’”
Even so their testimony did not agree.
The high priest rose before the assembly and questioned Jesus, saying, “Have you no answer? What are these men testifying against you?”
But he was silent and answered nothing. Again the high priest asked him and said to him, “Are you the Messiah, the son of the Blessed One?”
Then Jesus answered, “I am;
and ‘you will see the Son of Man
seated at the right hand of the Power
and coming with the clouds of heaven.’”
At that the high priest tore his garments and said, “What further need have we of witnesses?
You have heard the blasphemy. What do you think?” They all condemned him as deserving to die.
Some began to spit on him. They blindfolded him and struck him and said to him, “Prophesy!” And the guards greeted him with blows.
Peter’s Denial of Jesus.
While Peter was below in the courtyard, one of the high priest’s maids came along.
Seeing Peter warming himself, she looked intently at him and said, “You too were with the Nazarene, Jesus.”
But he denied it saying, “I neither know nor understand what you are talking about.” So he went out into the outer court. [Then the cock crowed.]
The maid saw him and began again to say to the bystanders, “This man is one of them.”
Once again he denied it. A little later the bystanders said to Peter once more, “Surely you are one of them; for you too are a Galilean.”
He began to curse and to swear, “I do not know this man about whom you are talking.”
And immediately a cock crowed a second time. Then Peter remembered the word that Jesus had said to him, “Before the cock crows twice you will deny me three times.” He broke down and wept.
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Don disamnim Paskanchi ani Fug-nasleleam Unddeanchi porob zaunchi asli; ani mukhel iadnik ani dhormxastri Jezuk koso abghatan dhôrcho ani jivexim marcho tem sôdtale.
Tôr te mhonnot: “He porbe-somoim nhoi, na zalear lokachi uchambollai bi zait.”
Jezu Betanient Simanv koddkarachea ghorant jevnnak boslolo astana, êk bail unch molachem osôl zottamanxechem pormollit tel eka chondrokanti aidonant gheun aili ani aidon foddun tinnem tem tel Tachea mathear ôtlem.
Thõi asleleam kãi zannamnim apnnam modem tiddun mhonn’lem: “Kiteak mhonn hea telacho ibadd?
Tôr oslem tel tin’xeam voir dinarank vikunk ani duddu goribank diunk zatem.” Ani tika tannim bexttaili.
Punn Jezun mhonn’lem: “Korum-di tika; tika tumi kiteak tras ditat? Tinnem Mhojê sorim êk bori kornni keli.
Gorib lôk tumchê modem sodankal asach, ani tumkam zai tedna tumchean tankam borem korunk zata; punn Hanv sodanch tumchea sangata ascho nam.
Tichê kodde korunk zatalem tem tinnem kelem; adim-fuddem Mhoji kudd tinnem nikhipinnek makhli.
Khorench tumkam sangtam, akhea sonvsarak hem xubhvhortoman porgott zait titleam-i svatanr jem hinnem kelam tem-i tichea ugddasak porgott zatelem.”
Tedna barantlo eklo, Judas Iskariot, Jezuk mukhel iadnikanchea hatant ghalunk tanchê- xim gelo.
Tachem aikun tankam sontôs bhòglo ani taka duddu diunk te kobul zale. Mhonntoch, Taka tanchea hatant ghalunk êk boro soêg to sôdunk laglo.
Fug-nasleleam Unddeanchea poilea disa, Paskacho menddro martat tedna, Jezucheam xisamnim Taka mhonn’lem: “Tujem Pask-Jevonn korunk khõi vochun ami toiar kel’lem Tuka zai?”
;Mhonntoch “Xarant vochat ani udkacho kollso khandar marun veto tumkam êk monis melltolo; tachê pattlean vochat
ani ‘Mhojeam xisam borabôr Hanvem Pask-Jevonn korunk Mhaka divpacho vosro khõi asa?’, oxem, to bhitôr sorta tea ghorachea dhoniak vicharat.
Ani to tumkam mallier, jevnnak borê bhaxen manddlolo êk vhoddlo vosro dakhoitolo; thõi amkam toiar korat.”, oxem sangun, Tannem Apleam xisantleam dogank dhaddle.
Xis bhair sorun, Xarant gele ani Jezun sanglelem toxench tankam mell’lem ani tãnnim Pask-Jevnnachi toiari keli.
Sanz zatôch, barank gheun Jezu ailo,
ani “Mhojê borabôr jevta to, tumchê bhitorlo eklo, Mhozo ghat ghetolo mhonn Hanv tumkam khorench sangtam.”, oxem ap-aplea zagear bosun te jevtana, Jezun mhonn’lem.
Te bhov khontibhorit zaunk lagle ani “Hanv Ga to?”, oxem eka pattlean dusro Taka vicharunk lagle.
“Mhojê borabôr tattant unddo buddoita to, barantlo eklo to.
Apna vixim boroil’lem asa tea pormannem, Mon’xacho Put xevottak veta khoro; punn zo monis Mon’xachea Putacho ghat gheta, tachem kotta! Zolmunkuch naslo zalear tea mon’xak odik borem zatem.”, oxem Tannem tankam sanglem.
Ani tanchem jevonn cholta astana, Jezun unddo hatant ghetlo, Devak dhin’vasun to môddlo ani to tankam dilo ani mhonn’lem: “Gheiat, hi Mhoji kudd.”
Magir patr ghetlem ani Devak dhin’vasun tem tankam dilem ani soglle tantlem piele.
“somest mon’xam pasot, varoilam tem, hea Korarachem Mhojem rogot hem.
Devachea Rajeant Hanv novo soro piein porian, hea fuddem ho soro Hanv anink pieuncho na mhonn Hanv tumkam khorech sangtam.”, oxem Tannem tankam mhonn’lem.
Ani stotram gailea uprant, Olivetchea Dongrar vochunk te bhair sorle.
“ ‘Hanv gonvlleak jivexim martolom ani xellianchi duspôtt zateli’, oxem Povitr Pustokar oxem boroilelem asa dekhun tumi soglle Mhaka soddun vetelet.
punn Devan Mhaka punorjivont kortôch, Hanv tumche adim Galileiant vetolom.”, oxem Jezun tankam sanglem tedna,
“Sogllech porian Tuka soddun gele zalear, hanv kednanch Tuka sôddcho na!”, ho Pedrun Taka zabab dilo.
Jezun taka sanglem: “Az, aichêch rati, kombean don pavtti sad ghalchê adim, tin pavtti tum Mhaka ollkhonãi mhonn sangtoloi mhonn Hanv tuka sot sangtam.”
Punn tannem odikuch bhasun mhonn’lem: “Tujê borabôr mhaka morunk legun poddlem zalear, hanv Tuka ollkonam mhonn sangchonam!” Heram soglleamnim toxench mhonn’lem.
Getsemani mhonnlelea molleant te pavle. Jezun Apleam xisank mhonn’lem: “Hanvem magnnem korin porian tumi hanga bosat.”
Ani Pedruk, Jakobak ani Juanvak Apnna borabôr vhorun, To thorthorunk ani middmiddunk laglo.
Ani Tannem tankam sanglem: “Morunk pasun puro titlê khontin Hanv buddlam; hangach ravon zagronn korat.”
Ani matso fuddem vochun To dhornnir poddlo ani zata zalear, ho vêll Apnna velo pois vochum mhonn Tannem magnnem kelem.
Tannem mhonn’lem: “Ab’ba, Bapa Mhojea, Tujean kitem-i korunk zata; hem patr Mhojê thaun pois kadd; toripunn Mhaka zai toxem nhoi, Tuka zai toxem zaum-di.”
Ani portun ieilo ani te Taka nhidlele mell’le. Tedna Tannem Pedruk mhonn’lem: “Simanv, tum nhidlai? Êk tas-bhôr tujean zago ravunk zalem na mum?
Tumi tallnnent poddona zaunk zage ravat ani magnnem korat; otmo raji asa khoro, punn kudd osokt.”
Ani novean vochun, tinch utram mhonnun Tannem magnnem kelem.
Porot ieun te Taka nhidlele mell’le; tanche dolle jemen zodd zal’le ani Taka koxi zap diunchi ti te nokllo asle.
Ani Tannem tisrê pavtt ieun tankam mhonn’lem: “Ozun nhidun, visôv ghetat tumi? Puro atam. Vêll pavlo. Polleiat, Mon’xachea Putak patkeanchea hatant ghala.
Utthat, chol ia ami. Mhaka poradhin korpi to lagim asa.”
Oxem uloita astananch Judas, barantlo eklo, thõi pavlo ani tachê sangatim torvari ani tonnke gheun, mukhel iadnikamnim, dhormxastriamnim ani zannteamnim dhaddlolo lokacho êk zomo aslo.
Taka poradhin korpean tankam oxem mhonnun khunna dil’li: “Hanv umo ghetolom to eklo monis, toch to; taka dhôrun rakhonddara khal vhorat.”
Ani iena fuddem, rokddoch Judas Jezu sorxem gelo “Rab’bi!” (mhonngê “Guruji!”), mhonnun Taka umo dilo.
Ani tãnnim Tachea angar hat ghalun Taka dhôrlo;
tedna Tachê borabôr asleleantlea eklean torvar kaddun porom’-iadnikachea chakracher marun tacho kanuch katorlo.
Jezun tankam mhonn’lem: “Hanv ek pundd zal’lea porim torvari ani tonnke gheun tumi Mhaka dhorunk aileat kitem?
Dispotto Devmondirant xikovnn diun tumchê modem Hanv aslom tedna, tumi Mhaka dhôrunk na. Punn Povitr Pustokachim utram pallon ieunk zai.”
Tea vellar soglle xis Taka sanddun pollun gele.
Konn-êk tornnatto, aplem ang fokot êkê olin pangrun, Tachê pattlean vetalo; tãnnim Taka dhôrlo,
punn tanchea hatant ôl soddun diun, to vinglloch pollun gelo.
Ani Jezuk porom’-iadnika mukhar haddlo; ani soglle mukhel iadnik, zannte ani dhormxastri thõi ektthovle.
Pedru pois thaun Tachê pattlean cholun porom’-iadnikachea razangnnant bhitôr porian gelo, ani rakhonddaram borabôr dhogtteak bosun xektalo.
Mukhel iadnik ani akhi Mha-Dhormsobha, Jezuk mornnachem formonn diunchê khatir, Tacher firiad korunk konn-ui aropi melltit gai mhonn sôdtale, punn tankam konnuch mellunk na.
Khorem mhonn’llear, sobar zann Tacher add lottik firiad ditale, punn tancheô firiadi ekamekak zomonasleô.
Ani kãi zann utthun Tacher oxem boglantt ghaltale:
“Mon’xancheam hatamnim bandlelem hem Devmondir hanv môddtolom, ani mon’xancheam hatamnim bandunk naslelem dusrem ek tin disam bhitôr bandtolom’, oxem tannem sanglelem ami aikolam.”
Punn hê-i babtint tanchê firiadichi govaiki zomonasli.
Tedna tanche samkar ubo ravun “Kãich zap dinãi? He tujer add hi firiad ditat tem kitem?”, oxem porom’-iadnikan Jezu kodde vicharlem.
Jezu ogoch ravlo ani Tannem zap kaddli na. “Subhagi Devacho Put To, krist To Tum?”, oxem novean porom’-iadnikan Tachê lagim vicharlem.
Jezun taka sanglem: “Hôi, Hanvunch to! Ani dev-podvechea uzvea hatak boslolo ani sorginchea kupancher ieto Mon’xachea Putak tumi dekhtelet.”
Tedna aplim vostram pinzun porom’-iadnikan mhonn’lem: “Anink sakxidaranchi amkam kosli goroz?
Tuminch devninda aikolea. Tôr tumkam kitem dista?” Moronn favo aslea porim, soglleamnim Tacher formonn marlem.
Tedna ‘Bhakit kor!’, oxem mhonnun, kãi zann Tacher thimpi uddounk lagle, ani, Tachem tondd dhampunk laglim, Tacher thapttam marunk laglim. Ani rakhonddaramnim-i Taka vhorun mar dilo.
Pedru sokla razangnnant astana, porom’-iadnikachi konn-ekli chakornn aili,
ani dhogtteak boslelea Pedruk dekhonam fuddem, taka boro korun polleun tinnem mhonn’lem: “Tum-i Nazaretkar Jezu borabôr astaloi!”
Punn na mhonnun tannem sanglem: “Tum kitem mhonntai tem hanv nokllom; hanv tem somzo-i na.” Ani thõicho koddsorun to fuddlea angnnant bhair sorun gelo. [Tedna kombean sad ghalo.]
Taka novean polleun ti chakornn thõi bhonvtim asleleank mhonnunk lagli: “Ho monis tache bhitorlo eklo!”
Punn tannem novean na mhonn’lem. Ani matxea vogtan thõi asleleamnim novean Pedruk mhonn’lem: “Dubhava vinnem tum-i tanchê bhitorlo eklo; tum-i Galileikar mum rê!”
Punn to apnnacher xirap ghalunk ani soput gheun mhonnunk laglo: “Tumi sangtat tea mon’xak hanv ollkhoch na!”
Tedna rokddoch kombean dusrê pavtt sad ghalo; ani Jezun sanglelea hea utracho Pedruk ugddas ailo: “Kombean don pavtti sad ghalchê adim tin pavtti tum Mhaka ollkhonãi mhonn sangtoloi.” Ani to dukhamnim roddunk laglo.
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Mark
| 15 |
As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him, “Are you the king of the Jews?” He said to him in reply, “You say so.”
The chief priests accused him of many things.
Again Pilate questioned him, “Have you no answer? See how many things they accuse you of.”
Jesus gave him no further answer, so that Pilate was amazed.
The Sentence of Death.
Now on the occasion of the feast he used to release to them one prisoner whom they requested.
A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion.
The crowd came forward and began to ask him to do for them as he was accustomed.
Pilate answered, “Do you want me to release to you the king of the Jews?”
For he knew that it was out of envy that the chief priests had handed him over.
But the chief priests stirred up the crowd to have him release Barabbas for them instead.
Pilate again said to them in reply, “Then what [do you want] me to do with [the man you call] the king of the Jews?”
They shouted again, “Crucify him.”
Pilate said to them, “Why? What evil has he done?” They only shouted the louder, “Crucify him.”
So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified.
Mockery by the Soldiers.
The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort.
They clothed him in purple and, weaving a crown of thorns, placed it on him.
They began to salute him with, “Hail, King of the Jews!”
and kept striking his head with a reed and spitting upon him. They knelt before him in homage.
And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him.
The Way of the Cross.
They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross.
The Crucifixion.
They brought him to the place of Golgotha (which is translated Place of the Skull).
They gave him wine drugged with myrrh, but he did not take it.
Then they crucified him and divided his garments by casting lots for them to see what each should take.
It was nine o’clock in the morning when they crucified him.
The inscription of the charge against him read, “The King of the Jews.”
With him they crucified two revolutionaries, one on his right and one on his left. [
]
Those passing by reviled him, shaking their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days,
save yourself by coming down from the cross.”
Likewise the chief priests, with the scribes, mocked him among themselves and said, “He saved others; he cannot save himself.
Let the Messiah, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also kept abusing him.
The Death of Jesus.
At noon darkness came over the whole land until three in the afternoon.
And at three o’clock Jesus cried out in a loud voice, “ Eloi, Eloi, lema sabachthani? ” which is translated, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said, “Look, he is calling Elijah.”
One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, “Wait, let us see if Elijah comes to take him down.”
Jesus gave a loud cry and breathed his last.
The veil of the sanctuary was torn in two from top to bottom.
When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!”
There were also women looking on from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome.
These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem.
The Burial of Jesus.
When it was already evening, since it was the day of preparation, the day before the sabbath,
Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus.
Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died.
And when he learned of it from the centurion, he gave the body to Joseph.
Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb.
Mary Magdalene and Mary the mother of Joses watched where he was laid.
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Ani sokallim fuddem mukhel iadnikamnim zannteam, xastream, ani akhê Mha-Dhormsobhê borabôr bhasabhas korun aplo tharav ghetlo: tãnnim Jezuk bandlo ani Taka vhorun Pilatachea hatant ghalo.
Pilatan Tachê lagim vicharlem: “Judevancho raza tum?” Ani Jezun taka zap diun mhonn’lem: “Tum sangtai toxem.”
Mukhel iadnik jinsovar garannim Tacher ghaltale.
Pilatan Tachê lagim portun vicharlem: “Tum kãich zobab dinãi? Kitlim garannim, polle, tujer ghaltat te!”
Punn Jezun anink zap kaddli na mhonn Pilatak ojap dislem.
Porbechê somoim,lôk magit tea khõichea-i eka koideak, suttka diunchi chal asli.
Tedna bonddaient khun kel’leam fituram modem Barab’bas nanvacho êk monis bondkhonnint aslo.
Lokacho êk zomo voir choddun gelo ani sodanchê chali pormannem Pilat kortalo tench, apnnam khatir kôr mhonn tache kodde to lok magunk laglo.
Ani Pilatan zap diun mhonn’lem: “Judevanchea razak hanvem suttka dil’li tumkam zai?”
Mukhel iadnikamnim Taka nattkaien dhorun dila mhonn to tôr borem zanno aslo.
Punn te bodlek, mukhel iadnikamnim uchambollai korun, tannim Barab’basak soddunk, taka lailo.
Tedna Pilatan novean zap diun tankam mhonn,lem: “Toxem zalear, tumi Judevancho raza mhonntat taka hanvem kitem korchem?”
Tãnnim novean huiêl marli: “Taka khursar mar!”
Torui Pilatan tankam mhonn’lem: “Tôr tannem kitem vaitt kelam?” Punn tim odik vhoddlean huiêl marunk laglim: “Taka khursar mar!”
Mhonntôch lokak khuxi korunk sôdtalo dekhun, tãnnim maglelem toxem, Pilatan Barab’basak suttka dili ani Jezuk jerbond diun khursar marunk tanchê svadhin kelo.
Tedna soinikamnim Taka nitixallechea razangnnant vhelo ani akhi polttônn zomoili.
Taka ek zambllem avoronn ghalem ani, kantteancho êk mukutt vinnun, to Tachea mathear ghalo.
Ani te Taka oso noman korunk lagle: “Noman tuka, Judevanchea raza!”
Ani êk boddi gheun Tachê tokler martale, Tacher thimpi uddoitale ani dimbi moddun Taka nomoskar kortale.
Tachim khebaddam kelea uprant, zambllem avoronn kaddun, tãnnim novean Taka Tachim khaxa angavlim ghalim, ani Taka khursar marunk te Taka gheun gele.
Konn-eklo Ciren’kar Simanv, Aleksandracho ani Rufusacho bapui, gramantlo ieun tê vatten vetalo; taka tãnnim Jezucho khuris vhorunk vettik dhôrlo.
Ani Golgota zagear (mhonngê Kortteachea zagear) Taka vhelo.
Ani tannim gondhrôsan misoll’lolo soro Taka dilo, punn Tannem to gheunk na.
Taka khursar marlea uprant, konnak kitem vhorchem tem tharaunk, sorti ghalun, tannim apnnam modem Tachim vostram vanttlim.
Taka khursar marlo tedna sumar donparcho vêll zal’lo.
Tacher add garanneacho namlekh oso boroun ghal’lo aslo: “Judevancho Raza Ho”.
Ani Tachê borabôr dogam punddank khursar marle, ekak Tachea uzvean ani dusreak davean.
Te vatten pasar zaun ieto-veto lôk apli tokli haloit ani “Devmondir moddcho asloi ani tin disamnim bandcho asloi To tum. khursa velo denv ani Tuzoch jiv vanchoi atam. Aha...ha!”, oxem mhonnit Tacheô kenddnneô kortalo.
Têch porim, borabor mellon, ani “Hannem herank soddoilim khõi, atam tachean apnnakuch soddounk zainam mum rê! Ami polleun tacher bhavart dovorchê khatir, Hea Krista, Israelacho razak atam khursa velo denvum-di!”, oxem mhonnit xastream borabôr mukhel iadnik ekameka lagim uloun Tachim khebaddam kortale.
Tachê borabôr khursar marlole te-i Tacheô kexttaiô kortale.
Don’par zatôch tin vazo porian sogllea desacher kallôk poddlo;
ani sumar tin vaztam “Eloi, Eloi, lama sabakhtani,” mhonngê, “Deva Mhojea, Deva Mhojea, kiteak Tunvem Mhaka sanddloi?”, oxem Jezun vhoddlea tallean mhonn’lem.
Hem aikun,”Ho Elijak apoita!”, oxem thõi ube asleleam kãi zannamnim mhonn’lem.
Konn-eklo dhanvun gelo ani xirkeant alombem buddoun kaddun ani êkê boddiek lavun “Ravat, Elija taka denvounk ieta zalear polleum-ia.”, oxem mhonnun Taka pieunk diunk laglo.
Tedna vhoddlean arddun, Jezun prann sôddlo.
Devmondirantlea Gabhareacho podd’do voir thaun sokol doxim fanttlo.
Tannem oso prann sôddlo mhonn polleun, “Ho monis khoreponnim Devacho Put aslo.”, oxem Tachea samkar aslo tea xotpotin mhonn’lem.
Kãi bailô-i pois ravun polletaleô; tanchê bhitôr Magdalachi Maria, dhakttea Jakobachi ani Joxechi avoi Maria, ani Salome.
To Galileiant astanam Tacho pattlav korun, teô Tachi seva kortaleô. Tea bhair Tachê sangatim Jeruzaleak choddun ail’leô sobar dusreô bailô.
Sanz zalea uprant, Arimateiacho Juze ailo; to Mha-Dhormsobhecho êk xrêxtt vangddi aslo ani Devachea Rajeachi vatt polletalo. To Toiarecho Dis, mhonngê Sabhata adlo dis dekhun, dhir dhorun Pilata-xim vochun tannem Jezuchi kudd magli.
Itlo vegim melo mhonn Pilatak ojap dislem ani, xotpotik apoun haddun, To morun thoddo vell pasar zala zalear tannem vicharun ghetlem.
Xotpoti koddchi sarki khobor ghetôch, Juzek tannem kudd vhorunk dili.
Juzen êk ôl vikti gheun haddli ani Taka denvoun, tê olin revddailo ani khoddpant khonnlelê êkê somadhint Taka dovorlo; magir êk fatôr lonvddun somadhichea tonddak laili.
Mari Magdalen ani Joxetachi avoi Maria Taka khõi dovortat tem polleun asleô.
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Mark
| 16 |
When the sabbath was over, Mary Magdalene, Mary, the mother of James, and Salome bought spices so that they might go and anoint him.
Very early when the sun had risen, on the first day of the week, they came to the tomb.
They were saying to one another, “Who will roll back the stone for us from the entrance to the tomb?”
When they looked up, they saw that the stone had been rolled back; it was very large.
On entering the tomb they saw a young man sitting on the right side, clothed in a white robe, and they were utterly amazed.
He said to them, “Do not be amazed! You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. Behold, the place where they laid him.
But go and tell his disciples and Peter, ‘He is going before you to Galilee; there you will see him, as he told you.’”
Then they went out and fled from the tomb, seized with trembling and bewilderment. They said nothing to anyone, for they were afraid.
The Appearance to Mary Magdalene. [
When he had risen, early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons.
She went and told his companions who were mourning and weeping.
When they heard that he was alive and had been seen by her, they did not believe.
The Appearance to Two Disciples.
After this he appeared in another form to two of them walking along on their way to the country.
They returned and told the others; but they did not believe them either.
The Commissioning of the Eleven.
[But] later, as the eleven were at table, he appeared to them and rebuked them for their unbelief and hardness of heart because they had not believed those who saw him after he had been raised.
He said to them, “Go into the whole world and proclaim the gospel to every creature.
Whoever believes and is baptized will be saved; whoever does not believe will be condemned.
These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages.
They will pick up serpents [with their hands], and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover.”
The Ascension of Jesus.
So then the Lord Jesus, after he spoke to them, was taken up into heaven and took his seat at the right hand of God.
But they went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs.]
[And they reported all the instructions briefly to Peter’s companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Amen.]
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Sabbath sorlea uprant, vochun Jezuchê kuddik lavunk, Mari Magdalen, Jakobachi avoi Maria ani Salome, hãnnim pormollit mosalo vikto gheun haddlo.
Ani satolleachea poilea disa bhov sokallim, suria udetana, teô somadhi-xim aileô.
Teô ekamekak mhonntaleô: “Somadhichea tondda veli fatôr konn amkam dhuklun ditolo?”
Punn nodor mar zalear, ti fatôr, borich vhoddli asun-ui, dhukol’leli tãnnim dekhli.
Somadhint bhitôr vochun, dhovem anglem neslolo êk tornnatto uzvean boslolo tãnnim dekhlo ani teô kampleô.
Punn tannem mhonn’lem: “Bhiem nakat; khursar marlelea Nazaretkar Jezuk tumi sôdtat; Devan Taka punorjivont kelo; To hanga na. Taka dovorleli ti svat polleiat.
Punn To tumchê adim Galileiak veta, ani Tannem sanglelea pormannem, tumi Taka thõi dekhtelet mhonn Tacheam xisank ani Pedruk sangat.
Bhirantin borun ani ojab zaun te somadintlim bhair sorun, teô bailô pollun geleô; tancher bhõi ani kampero suttlolo dekhun tãnnim konnakuch kãi sangunk na.
Satolleachea poilea disa, sokallim punorjivont zaun, Jezu poilo Mari Magdalenak dixtti poddlo; tichê vele Tannem sat devchar kaddlele.
Tinnem vochun Tachê borabôr astalim ani atam dukh korun roddtalim tankam kollit kelem.
Punn To jivo asa ani tika dixtti poddla mhonn tãnnim aikun-ui sotmanunk na.
Hachê uprant tanchê bhitorle dog zann eka ganvant cholun vetale; dusrem ek rup gheun To tankam dixtti poddlo.
Tãnnim ieun herank sanglem, punn hanchem-i tãnnim sotmandunk na.
Xekim, ikra zann jevtastana, tankam To dixtti poddlo. Apnnak punorjivont zal’lo dekhlolo tanchem tãnnim sotmanun ghetlem na dekhun, bhavart dhôrchê svater aplench khorem korun ravle mhonnun Tannem tankam bexttaile.
Ani Tannem tankam sanglem: “Akhea sonvsarak vochat, sogllê rochnnek xubhvhortoman porgôttat.
Bhavart dhôrtit ani batism ghetit tankam soddvônn mellteli; punn bhavart dhôrinam zatit tim khastichem formonn ghetelim.
Bhavart dhôrteleam sovem heô khunna dixtti poddteleô: Mhojea Nanvan devchar kaddtelim, noveô bhasô uloitelim,
sorop dhôrtelim, ani jiv kaddpachem kitem-i tim pietit bi, tankam tem vaitt zaunchem na, piddevontancher hat dovrun tim tankam borim kortelim.
Ani Somia Jezun tanchê kodde uloun sompoitôch, Devan Taka voir sorgar ubarun vhelo ani thõi To Devachea uzveak bosla.
Xisamnim vochun sogllê kodden xubhvhortoman porgôttlem. Somi tanche borabor vaurun, ghodd’talim team vizmitam vorvim, tanchem utor sot mhonn thiraitalo.
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Luke
| 1 |
Since many have undertaken to compile a narrative of the events that have been fulfilled among us,
just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us,
I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus,
so that you may realize the certainty of the teachings you have received.
Announcement of the Birth of John.
In the days of Herod, King of Judea, there was a priest named Zechariah of the priestly division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth.
Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly.
But they had no child, because Elizabeth was barren and both were advanced in years.
Once when he was serving as priest in his division’s turn before God,
according to the practice of the priestly service, he was chosen by lot to enter the sanctuary of the Lord to burn incense.
Then, when the whole assembly of the people was praying outside at the hour of the incense offering,
the angel of the Lord appeared to him, standing at the right of the altar of incense.
Zechariah was troubled by what he saw, and fear came upon him.
But the angel said to him, “Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John.
And you will have joy and gladness, and many will rejoice at his birth,
for he will be great in the sight of [the] Lord. He will drink neither wine nor strong drink. He will be filled with the holy Spirit even from his mother’s womb,
and he will turn many of the children of Israel to the Lord their God.
He will go before him in the spirit and power of Elijah to turn the hearts of fathers toward children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord.”
Then Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.”
And the angel said to him in reply, “I am Gabriel, who stand before God. I was sent to speak to you and to announce to you this good news.
But now you will be speechless and unable to talk until the day these things take place, because you did not believe my words, which will be fulfilled at their proper time.”
Meanwhile the people were waiting for Zechariah and were amazed that he stayed so long in the sanctuary.
But when he came out, he was unable to speak to them, and they realized that he had seen a vision in the sanctuary. He was gesturing to them but remained mute.
Then, when his days of ministry were completed, he went home.
After this time his wife Elizabeth conceived, and she went into seclusion for five months, saying,
“So has the Lord done for me at a time when he has seen fit to take away my disgrace before others.”
Announcement of the Birth of Jesus.
In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth,
to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary.
And coming to her, he said, “Hail, favored one! The Lord is with you.”
But she was greatly troubled at what was said and pondered what sort of greeting this might be.
Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God.
Behold, you will conceive in your womb and bear a son, and you shall name him Jesus.
He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father,
and he will rule over the house of Jacob forever, and of his kingdom there will be no end.”
But Mary said to the angel, “How can this be, since I have no relations with a man?”
And the angel said to her in reply, “The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.
And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren;
for nothing will be impossible for God.”
Mary said, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” Then the angel departed from her.
Mary Visits Elizabeth.
During those days Mary set out and traveled to the hill country in haste to a town of Judah,
where she entered the house of Zechariah and greeted Elizabeth.
When Elizabeth heard Mary’s greeting, the infant leaped in her womb, and Elizabeth, filled with the holy Spirit,
cried out in a loud voice and said, “Most blessed are you among women, and blessed is the fruit of your womb.
And how does this happen to me, that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.
Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
The Canticle of Mary.
And Mary said:
“My soul proclaims the greatness of the Lord;
my spirit rejoices in God my savior.
For he has looked upon his handmaid’s lowliness;
behold, from now on will all ages call me blessed.
The Mighty One has done great things for me,
and holy is his name.
His mercy is from age to age
to those who fear him.
He has shown might with his arm,
dispersed the arrogant of mind and heart.
He has thrown down the rulers from their thrones
but lifted up the lowly.
The hungry he has filled with good things;
the rich he has sent away empty.
He has helped Israel his servant,
remembering his mercy,
according to his promise to our fathers,
to Abraham and to his descendants forever.”
Mary remained with her about three months and then returned to her home.
The Birth of John.
When the time arrived for Elizabeth to have her child she gave birth to a son.
Her neighbors and relatives heard that the Lord had shown his great mercy toward her, and they rejoiced with her.
When they came on the eighth day to circumcise the child, they were going to call him Zechariah after his father,
but his mother said in reply, “No. He will be called John.”
But they answered her, “There is no one among your relatives who has this name.”
So they made signs, asking his father what he wished him to be called.
He asked for a tablet and wrote, “John is his name,” and all were amazed.
Immediately his mouth was opened, his tongue freed, and he spoke blessing God.
Then fear came upon all their neighbors, and all these matters were discussed throughout the hill country of Judea.
All who heard these things took them to heart, saying, “What, then, will this child be?” For surely the hand of the Lord was with him.
The Canticle of Zechariah.
Then Zechariah his father, filled with the holy Spirit, prophesied, saying:
“Blessed be the Lord, the God of Israel,
for he has visited and brought redemption to his people.
He has raised up a horn for our salvation
within the house of David his servant,
even as he promised through the mouth of his holy prophets from of old:
salvation from our enemies and from the hand of all who hate us,
to show mercy to our fathers
and to be mindful of his holy covenant
and of the oath he swore to Abraham our father,
and to grant us that,
rescued from the hand of enemies,
without fear we might worship him
in holiness and righteousness
before him all our days.
And you, child, will be called prophet of the Most High,
for you will go before the Lord to prepare his ways,
to give his people knowledge of salvation
through the forgiveness of their sins,
because of the tender mercy of our God
by which the daybreak from on high will visit us
to shine on those who sit in darkness and death’s shadow,
to guide our feet into the path of peace.”
The child grew and became strong in spirit, and he was in the desert until the day of his manifestation to Israel.
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Survatek thaun amchê modem zaleat teô ghòddnneô dekhleleam sakxidaramnim ani Sobdacheam sevokamnim amkam sondêx dila tea pormannem, hi kotha boroun dovrunk zaite zann vavurleat.
Hem zanna zaun, mhojê-i pallien, team soglleam ghòddnneanchi mhenotin chovkoxi kelea uprant, tich kotha tuka, xrêxtt Teofila, kroman boroun dovrunk hanvem ievjilem.
Jeam ghòddnneanchi tuka xikovnn mell’lea, ti kitle khatrechi ti tuka tthavem zaunchê khatir, oxem korchem mhonn mhaka dislem.
Judeiacho raza Herod raj choloitalo tedna, Abiasachea vangddacho, Zakarias nanvacho, êk iadnik aslo; tachi potinn, Elizabet nanvachi, Aaronachê sonstechi asli.
Chukoinastana Sorvesporacheô soglleô adnea ani formavnneô pallun, dogam-i Devachê nodrê mukhar nitivont aslim.
Tankam bhurgem-ball naslem, kiteak Elizabet vanztti asli ani dogam-i utar piraiek pavlelim.
Ani oxem ghòddlem: aplea vangddachê pallien Deva mukhar iadnikachi seva korta astana,
iadniki sevechê chali pormannem, tacher sort poddleli dekhun, dhump zollounk to Sorvesporachea Povitr-Sthanant bhitôr gelo.
Dhump zollounchea vellar sogllo lôk bhair ravun magnnem kortalo.
Dhumpa-vedichê uzvê kuxik ubo aslolo Sorvesporacho êk dut taka dixtti poddlo.
Taka polleun, Zakarias ghaborlo ani tacher kampero denvlo.
Punn devdutan mhonn’lem: “Zakarias, tum kamponaka; tujem magnnem Devan mandun ghetlem. Elizabet tujê potinni thaun tuka êk bhurgo zolmotolo, ani Juanv mhonn tum taka nanv ditoloi.
Tum khuxal zaun murgott’toloi ani tachea zolman zaitim zannam khuxal zatelim;
tôr to Sorvespora mukhar vhôdd zatolo; soro ani lagrem kitench to pieuncho na; ani aplê avoichea kusveant thaun to Povitr Atmean bhòrtolo.
Israelacheam zaiteam putam-dhuvank Sorvespora tanchea Deva-xim to portun haddtolo.
Avoi-bapaichim ani tancheam bhurgeanchim kallzam ekameka thãi to vollun haddtolo, fiturank to nitivont mon’xanchi zannvai xikoitolo, ani oxem Sorvesporak purti êk porza toiar korchê khatir, to Tachê fuddem Elijachem mon ani boll gheun choltolo.”
Zakariasan devdutak mhonn’lem: “Hem khorem mhonn mhaka koxem gomtelem? Tôr hanv mhataro zalam ani mhoji potinn utar piraiek pavlea.”
Devdutan zap diun mhonn’lem: “Hanv, Devachea fuddeant ubo asta to Gabriel. Tujê kodde ulounk ani hi bori khobor tuka diunk mhaka Devan tujê-xim dhaddla.
Polle, mhojeam utrancher tunvem bhavart dovrunk nãi mhonnun, heô vostu ghoddo porian tum mono urtoloi, tujean ulounk zaunchem na! Mhojim utram mat tanchea vellar pallon ietelim!”
Itlea mhonnosôr lôk Zakariasak ravtalo ani Povitr-Sthanant taka hedo uxir zalo mhonn polleun ojap zatalo.
To bhair ietôch, tanchê lagim ulounk tachean nozo zalem dekhun, Povitr-Sthanant ek dorxon taka mell’lam mhonn tim somzolim. To tankam fokot kurvô kortalo, ani monoch urlo.
Tache sevadhorm-seveche dis bhòrtôch, to porot aplea ghora gelo.
Thoddeam disamnim, tachi potinn, Elizabet gorbest zali, ani panch mhoine ti bhitôruch ravli.
Tinnem mhonn’lem: “Sorvesporanuch hem kelem. Mhojer Apli doiall dixtt ghalun, mon’xam modem hanvem bhôglolo beman Tannem pois kelo.”
[Elizabetichea gorbestponnachea] sovea mhoineant Nazaret nanvachea Galileiantlea eka nogrant Devan Gabriel dutak
êkê soirik-zal’lê ankvari sorxim dhaddlo. Davidachea Ghoranneantlea eka dadlea lagim tichi soirik zal’li. Tea dadleachem nanv Juze aslem, ani ankvarichem nanv Maria.
Ti asli thõi vochun, devdutan mhonn’lem: “Noman tuka, Devachê chôdd opurbaiechê! Sorvespor tujê sovem asa.”
Hem tachem utor aikun, ti ekdom’ ghaborli ani hem noman koslem zait tem chintunk poddli.
Punn devdutan tika mhonn’lem: “Bhienaka, Mariê! Tum Devachê opurbaiechi.
Aik! Tum gorbest zateli ani eka putak zolm diteli, ani Jezu hem nanv Taka ditelii.
To vhôdd zatolo ani Bhov Vorto Dev Taka Aplo Put mhonntolo, ani Tachea bapai Davidachem xinvason Sorvespor Dev Taka ditolo.
ani To Jakobachea Ghoranneacher sasnnachea sasnnak raj choloitolo, ani Tachem raj kednanch sompchem na.”
Marien devdutak mhonn’lem : “Mhaka dadlea lagim sombond na mhonntôch, hem koxem ghòddtelem?”
Ani devdutan zap diun mhonn’lem: “Povitr Atmo tujer ietolo ani Bhov Vortea Devachi xokti tujer savlli ghalteli. Heach khatir tum zolm diunchi asai tea povitr bhurgeak Devacho Put mhonn Sorvespor nanv ditolo.
Ani polle, tujê soirê Elizabetin utar piraier eka putacho gorb samball’la ani vanztti mhonntalim ti atam sovea mhoineachi asa.
Kiteak Devachean zaina mhonnlelem kãich na.”
Tedna Marien mhonn’lem: “Hi asam hanv Sorvesporachi chakornn: zaum mhojê sovem tujea utra pormannem.” Ani devdut tichê sorxilo koddsorlo.
Team disamnim Maria utthli ani dongri vattarant, Judachea eka nogrant, doddvoddan geli;
ani Zakariasachea ghorant bhitôr sorun, tinnem Elizabetik noman kelem.
Elizabetin Mariechem noman aikona fuddem, tichea kusveant aslelea ballkan uddi marli ani Elizabet Povitr Atmean bhòrli.
Ani vhoddlea tallean udgarun tinnem mhonn’lem: “Ostoream modem subhagi tum, ani subhagi tujê kuxichem foll!
Ani mhojea Somiachi avoi mhojê-xim ieunchi mhonn mhaka khõichean favo zalem?
Tôr polle, tujea nomanacho sad mhojea kanar poddona fuddem, mhojea kusveant asto ballkan khuxalkaien uddi marli.
Ani Devan tuka sanglam tem purnntaien pallon ietelem mhonn tunvem bhavart dhôrloi dekhun tum subhagi!”
Marien mhonn’lem:
“Mhozo otmo Sorvesporak vakhannta,
Deva mhojea Taroka khatir mhozo jiv murgott’ta!
Aplê chakornnichê lhan’vikaiecher Tannem dixtt ghali:
hôi, atanchean soglleô pinddka mhaka subhagi mhonntelêo!
Mhojê khatir vhodd-vhodd vostu keleô Tannem:
Sorvbollixtt To, Povitr Nanv Tachem!
Tachi bhokti korteleank pavta
pinddkechê pinddkent Tachi doia.
Aplea bavlleachi To xokti dakhoita,
kallzant gorv dhôrteleank duspottaita.
Podvedarank To sodram voile xevttita,
hinn-holkeank unch ubarta.
Bhukel’leank To boream-boream denneamnim bhôrta,
girestank rikameam hatamnim porot dhaddta.
Abrahama ani tachê sonsti khatir sorvkallak
amcheam purvozank dil’lea utracho,
Aplê kakluticho, Tannem ugddas kelo
ani Israela, Aplea chakrak, xeronna ghetlo.”
Maria sumar tin mhoine Elizabetichea sangata ravli ani magir aplea ghora portoli.
Itlea mhonnosôr Elizabet porsutt zaunche dis pavle ani tika êk bhurgo zalo.
Devan tichê thãi vhôdd doia dakhoili mhonn aikun, tichim xeza-samarim ani soirim-dhairim tika porbim diunk laglim.
Atthvea disa ballkachi sunôt korunk ailim ani tachea bapaichea nanva pormanem Zakarias mhonn taka nanv diunk sôdtalim,
punn tachê avoin utor ghalun mhonn’lem: “Na, taka Juanv mhonn nanv diunk zai.”
Ani tãnnim tika sanglem: “Tujea gotrant tea nanvacho konnuch na.”
Tedna taka kitem nanv diunchem kai mhonn tachea bapaichi khuxi sodun kaddunk, tãnnim bapai kodde kurvô korun vicharlem.
Ani tannem folli magun gheun ticher boroilem: “Tachem nanv Juanv.” Ani sogllim ojap zalim.
Teach vellar tachem tondd ugòddlem, tachi jib suttli ani Devachi tust korun to ulounk laglo.
Sogllim xezarim thottaklim ani Judeiachea akhea dongri mulkant heô ghòddnneô gaztaleô
ani aikoteleamnim teô aplea monant rigoun mhonn’lem: “Ho bhurgo koslo utortolo-so tumkam dista?” Kiteak Sorvesporacho hat tachê sovem aslo.
Tacho bapui Zakarias, Povitr Atmean bhoron, oxem bhakit korun uloilo:
“Vakhann’nni Sorvesporak,
Israelachea Devak!
Kiteak Aplê porjek Tannem bhett dili,
Tika soddounk To ailo.
Aplea sevoka Davidachea
Ghoranneantlo
Tannem amchê khatir
eka bollvont Tarokak upzoilo.
Amcheam dusmanachea tabeantlim,
ani amcho dvês dhôrteleam soglleancheam hatantlim
Apunn amkam soddoitolo mhonn
Apleam bhoktivont
provadianchê tonddim
magam thaun Tannem bhasaillem.
Amcheam purvozank apunn doia dakhoitolo
ani aplea povitr koraracho
ugddas kortolo mhonn
Tannem sangun dovorlelem.
Amcheam dusmanancheam
hattantlim suttoun,
bhiranti vinnem Tachi bhokti korunk,
Apunn amkam favo kortolo mhonn soput gheun
Tannem amchea bapa, Abrahamak utor dil’lem.
Oxem ami sogllea amchea jivitant
Tachea fuddeant povitr ani
promannik zaunk pavtelenv
mhonn dil’li bhasavnni ti,
Tannem atam pall’li.
Ani ballka mhojea,
Bhov Vortea Devacho Provadi mhonn
lôk tuka pachartolo,
kiteak tum Sorvesporacheô vattô toiar korunk Tachê fuddem vetoloi.
Apleam patkanchem bhogsonnea
udexim aplem taronn zata
ti ollokh tum
Tachê porjek ditoloi:
amchea doiall-maiall Devachea
kallzachem dennem hem.
Amchê voir sorga velo êk Suria
To ude-so kortolo
ani amkam bhett diunk dhaddtolo.
Kallokant ani mornnachê savllent jieteleank
to Suria uzvadd ditolo
ani amchim panvlam xantichea margar ghaltolo.”
Ani bhurgo vaddtam-vaddtam budhin ghôtt zait gelo. Israelak sobhêmazar dixtti poddo-sôr to oronneant ravtalo.
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Luke
| 2 |
In those days a decree went out from Caesar Augustus that the whole world should be enrolled.
This was the first enrollment, when Quirinius was governor of Syria.
So all went to be enrolled, each to his own town.
And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David,
to be enrolled with Mary, his betrothed, who was with child.
While they were there, the time came for her to have her child,
and she gave birth to her firstborn son. She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.
Now there were shepherds in that region living in the fields and keeping the night watch over their flock.
The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear.
The angel said to them, “Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people.
For today in the city of David a savior has been born for you who is Messiah and Lord.
And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.”
And suddenly there was a multitude of the heavenly host with the angel, praising God and saying:
“Glory to God in the highest
and on earth peace to those on whom his favor rests.”
The Visit of the Shepherds.
When the angels went away from them to heaven, the shepherds said to one another, “Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us.”
So they went in haste and found Mary and Joseph, and the infant lying in the manger.
When they saw this, they made known the message that had been told them about this child.
All who heard it were amazed by what had been told them by the shepherds.
And Mary kept all these things, reflecting on them in her heart.
Then the shepherds returned, glorifying and praising God for all they had heard and seen, just as it had been told to them.
The Circumcision and Naming of Jesus.
When eight days were completed for his circumcision, he was named Jesus, the name given him by the angel before he was conceived in the womb.
The Presentation in the Temple.
When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord,
just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,”
and to offer the sacrifice of “a pair of turtledoves or two young pigeons,” in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the holy Spirit was upon him.
It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord.
He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:
“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in sight of all the peoples,
a light for revelation to the Gentiles,
and glory for your people Israel.”
The child’s father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted
(and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed.”
There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage,
and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer.
And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.
The Return to Nazareth.
When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth.
The child grew and became strong, filled with wisdom; and the favor of God was upon him.
The Boy Jesus in the Temple.
Each year his parents went to Jerusalem for the feast of Passover,
and when he was twelve years old, they went up according to festival custom.
After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it.
Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances,
but not finding him, they returned to Jerusalem to look for him.
After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions,
and all who heard him were astounded at his understanding and his answers.
When his parents saw him, they were astonished, and his mother said to him, “Son, why have you done this to us? Your father and I have been looking for you with great anxiety.”
And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?”
But they did not understand what he said to them.
He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart.
And Jesus advanced [in] wisdom and age and favor before God and man.
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Sogllea sonvsarachi lôkgonnti korchi mhonn team disamnim Bhov Xrêxtt August Somrazacho hukum’ bhair sorlo.
Hi poilich lôkgonnti Kirin Siriecho razpal astana zali.
Ani sogllim ap-aplem nanv lavun diunk ap-aplea ganvak vetalim.
Apunn Davidachea Ghoranneantlo ani kuttumbantlo mhonntôch, Juze-i Galileiantlea Nazaret nogra thaun Judeiantlea Bethlehem’ mhonnlelea Davidachea nogrant gelo.
Apnna lagim lognachem utor zal’lê ani gorbest aslelê Mariê sangatim aplem nanv lavun diunchê khatir tannem toxem kelem.
Ani thõi astananch tiche porsutt zaunche dis bhòrle
ani tinnem aplea malgoddea Putak zolm dilo; ani tankam khannavollint svat nasli dekhun, tinnem taka falliamnim guttlaun khavnnent dovorlo.
Teach kheddea ganvant rat-paro korun gonvlli aple hindd rakhtale.
Sorvesporacho êk dut tanchê sorxem ubo zalo ani Sorvesporachem tez tanchê bhonvtim porzoll’lem ani te bhieun thorthorle.
Devdutan tankam mhonn’lem: “Bhienakat! Polleiat, vhodda sontosachi khobor hanv tumkam gheun ailam, ani hoch sontôs sogllê porjek bhògtolo;
tôr az Davidachea nogrant tumkam êk Soddvonnar zolmola; Toch To Krist Somi.
Ani hi tumkam khunna: falleamnim guttlail’lo ani khavnnent dovorlolo tumkam êk ballôk melltolo.”
Tedna ovchituch tea devduta borabôr Devachi tust gaito devdutanchi êk urpônz sorgar thaun denvleli dixtti poddli;
“Bhov unchlea sorgar asto Devak mhoima,
ani prithver Tache opurbaiecheam mon’xank
Tachi doia ani xanti!”
Ani devdut tanchê sorxile kaddun sorgar vetôch gonvlli ekamekak mhonnunk lagle: “Ami Bethlehemak vochum-ia ani jem kitem ghòddlam ani Sorvesporan amkam kollit kelam tem polleun ieum-ia.”
Ani vegim-vegim voch zalear, Maria, Juze ani khavnnent dovorlolo ballôk tankam mell’lim.
Ballkak polleun, jem kitem Tachê vixim tankam sanglelem, tem tãnnim porgott kelem.
Ani gonvlliamnim tankam sangleli khobor aikun sogllim ojap zalim.
Maria heô soglleô ghòddnneô aplea kallzant gholloun samballtali.
Ani apnnank sanglelem toxench sogllem aikolea ani pollelea uprant, Devak mhoima diit ani Tachi vakhann’nni korit gonvlli porot aile.
Ballkachi sunôt korunk atth dis bhòrtôch, Jezu mhonn Taka nanv ghalem; hench nanv To Aplê avoichea kusveant sombhovchê adim devdutan Taka ghalchem mhonn sanglelem.
Moizesachê Somurti pormannem tanchi xud’dhi korche dis bhòrle; tedna oxem zalem: “Kusvo ugôddta to dôr-eklo put Sorvesporak bhettoil’lo zatolo”, Sorvesporachê Somurtint boroil’lea hea utracho ugddas korun, ballkak Sorvespora mukhar dovrunk ani, Sorvesporachê Somurtint sanglelem asa tea pormannem, “kovddeanchê zoddiecho, na zalear parveancheam don pileancho” iôdn somorpunk, ballkak Jeruzaleak vhelo.
Tedna Simeianv nanvacho êk promannik ani bhoktivont monis Jeruzaleant aslo; to Israelachê soddvonnechi vatt polletalo ani Povitr Atmo tacher aslo.
Sorvesporachea Kristak pollelea xivai to morcho na mhonn Povitr Atmean taka kollit kel’lem.
To Atmeachea preronnan Devmondirant ailo, ani Somurtichê chali pormannem ballka Jezuk korchem aslem tem korunk, avoibapain Taka bhitôr haddlo tedna,
tannem-i Taka apleam hatamnim ghetlo ani Devachi tust korun mhonn’lem:
“Tunvem mhaka sanglãi toxem,
Tujea hea sevokak, Dhonia,
xantin atam vochunk ditai;
kiteak soglleam raxttram mukhar
Tunvem toiar kel’li soddvônn
mhojêch nodren hanvem dekhli:
porzank uzvaddaito taronnik-Prokas,
Tujê porjê Israel’cho
Tunvench favo kel’lo protap!”
Ani Tachê vixim mhonnot tem aikun tachea avoibapaik ojap distalem.
Tedna Simeianvan tankam axirvad dilo ani Tachê avoi, Mariek tannem mhonn’lem: “Aik, Israelant zaitim zannam bhi poddunk, ani zaitim zannam novean utthunk, toxench konn-konn Tacher add vochunk, êk kuru koxi Devan Taka nemla.
Hea vorvim zaiteanchim gupit chintnam ugtim zatelim. Ani êk torsad tujem kalliz aspas vidhteli.”
Axerachea kullachi, Fanuelachi dhuv, An’na êk provadinn asli; ti utar piraiek pavleli; logn zalea uprant vidva zai-sôr ti sat vorsam aplea ghova borabôr jiel’li;
ani atam piraiechim tika chouraixim vorsam zal’lim. Dis-rat upas ani magnnim korun, ti Devachi bhokti kortali ani Devmondirantuch astali.
Ti-i teach vellar thõi pavun sorun Devak vakhannunk lagli ani Jeruzaleachê soddvonnechi vatt polleun asteleam soglleank ballkachi khobor ti sangunk lagli.
Ani Sorvesporachê Somurti pormannem korchem aslem titlem-i kelea uprant, tim Galileiant, aplea Nazaret nogrant, porot ailim.
Piraien vaddtana, Bhurgo ghôtt zait vetalo ani zannvaien bhortalo; ani Devacho axirvad Tacher aslo.
Tacho avoibapui vorsachea-vorsa Paska-Porbek Jeruzalea vetalo.
Ani To bara vorsancho zalo tedna, tim sodanchê bhaxen Porbek, Jeruzaleak gelim;
ani porbeche dis sorlea uprant, portun ietalim tedna, Tachea avoibapaik kollonastana bhurgo Jezu Jeruzaleant pattim ravlo.
Punn To vattecheam sangateam borabôr astolo mhonn somzun, tim eka disachi vatt cholun ailim ani soiream-dhaiream ani ollkhichea loka modem tãnnim Taka sôdlo.
To mellonam zatôch, Taka sodit-sodit tim portun Jeruzaleak gelim.
Ani tin disam uprant To tankam Devmondirant mell’lo: xastream modem bosun To tanchem aikotalo ani tankam vichar korit aslo.
Tachem aikoteleam somestank Tachea gineanachem ani Tacheam zobabanchem mottem ojap dislem.
Taka thõi polleun tim ojap zalim; ani Tachê avoin Taka mhonn’lem: “Puta, Tunvem amkam oxem kiteak mhonn kelvi? Polle, khonti-huske kaddun Tuzo bapui ani hanv Tuka sôdtaleanv.”
Ani Tannem tankam mhonn’lem: “Tumi kiteak mhonn mhaka sôdtaleat? Tôr Mhojea Bapachea ghorant Hanvem asunk zai mhonn tumi nokllo asleat?”
Punn To uloilo tem tankam somzunk na.
Ani tanchê borabôr To gelo ani Nazaretak portun ailo; thõi To tankam khalto ravlo. Tachi avoi heô soglleô ghòddnneô aplea kallzant samballun dovortali.
Ani Jezu zannvaien, piraien ani kurpen Deva ani mon’xam mukhar vaddot vetalo.
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Luke
| 3 |
In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene,
during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert.
He went throughout [the] whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins,
as it is written in the book of the words of the prophet Isaiah:
“A voice of one crying out in the desert:
‘Prepare the way of the Lord,
make straight his paths.
Every valley shall be filled
and every mountain and hill shall be made low.
The winding roads shall be made straight,
and the rough ways made smooth,
and all flesh shall see the salvation of God.’”
He said to the crowds who came out to be baptized by him, “You brood of vipers! Who warned you to flee from the coming wrath?
Produce good fruits as evidence of your repentance; and do not begin 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 produce good fruit will be cut down and thrown into the fire.”
And the crowds asked him, “What then should we do?”
He said to them in reply, “Whoever has two tunics should share with the person who has none. And whoever has food should do likewise.”
Even tax collectors came to be baptized and they said to him, “Teacher, what should we do?”
He answered them, “Stop collecting more than what is prescribed.”
Soldiers also asked him, “And what is it that we should do?” He told them, “Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.”
Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah.
John answered them all, saying, “I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the holy Spirit and fire.
His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”
Exhorting them in many other ways, he preached good news to the people.
Now Herod the tetrarch, who had been censured by him because of Herodias, his brother’s wife, and because of all the evil deeds Herod had committed,
added still another to these by [also] putting John in prison.
The Baptism of Jesus.
After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened
and the holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my beloved Son; with you I am well pleased.”
The Genealogy of Jesus.
When Jesus began his ministry he was about thirty years of age. He was the son, as was thought, of Joseph, the son of Heli,
the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,
the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,
the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,
the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,
the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,
the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,
the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,
the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David,
the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon,
the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah,
the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,
the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,
the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
the son of Enos, the son of Seth, the son of Adam, the son of God.
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Tiberius Somrazachê razvottkechea pondravea vorsa Pons Pilat Zudeiacho razpal, Herod Galileiacho upraza, ani Lizania Abilenecho upraza astana,
An’nas ani Kaifas porom’-iadnik asle tedna, Zakariasachea puta, Juanvak, oronneant Sorvesporachem utor pavlem.
Patkanchem bhogsonnem mellun gheunchê khatir jivit-mon bodlun batism gheiat mhonn to Jordanachea akhea vattarant porgottit bhonvtalo.
Izaias provadeachea pustokar boroil’lem asa tea pormannem hem zalem. Tem oxem :
“Oronneant arddoto ekleacho tallo to:
Sorvesporacho marôg toiar korat;
Tacheô vattô nitt korat:
dôr-êk gall bhoron ietolo
dôr-êk dongôr ani porvôt sokol poddtolo;
vankdde-tinkdde marog nitt zatele,
ani gunddeam-fatranche asat te sullsullit zatele,
ani akhem mon’xakull
Devachem taronn polletelem”
Apnna koddcho batism gheunk bhair sorun ieto lokachê urponjik Juanv mhonntalo: “Furxeanchi zat tumi! Ieuncho asa to krôdh vattaiat mhonn konnem tumkam xiddkaileant?
Punn tumchem jivit-mon bodòl’lam zalear, tem purteam follamnim dakhoiat, ani ‘amcho bapui Abraham’, oxem tumchê modem mhonnonakat. Tôr hanv tumkam sangtam: heam fatrantli Abrahamak sonsôt utpon korunk Devak tank asa.
Atam legun zhaddanchea mullak kuradd ghal’li asa. Mhonntôch jem-jem zhadd borem foll dinam, tem-tem Dev katortolo ani ujeant ghaltolo.”
Ani puskôll lokan taka vicharlem: “Tôr ami kitem korchem?”
Ani zap diun tannem mhonn’lem: “Don angavlim asat tannem kãich na taka ek diunchem; ani jevunk-khaunk asa tannem toxench korchem.”
Dônddvosuldar-ui batism gheunk aile ani tãnnim taka mhonn’lem: “Guruji, ami kitem korchem?”
Tannem tankam sanglem: “Tumkam tharailam tachê-kui anink kãich ogllem gheum nakat.”
Ani soinikamnim-i taka vicharlem: “Ami mhonn kitem korchem?” Ani tannem tankam oxi zap dili: “Konnak zobordosti korinakat, nhoi mhonn konnacher boglantt ghalinakat, ani tumkam kitem mozuri mellta ti gheun dhadoxi zaiat.”
“Hoch bi Krist nhoi mum?” oso Juanva vixim lôk khup dubhav kaddun ani zonn-eklo aplea monant odmas korun aslo dekhun,
Juanvan tankam somestank zap diun mhonn’lem: “Hanv tumkam udkacho batism ditam khoro, punn mhojê-vôn bollvont konn eklo ieta, ani tacheam vhannanchi vadi soddunk hanv upkarona. Toch Povitr Atmean ani ujean tumkam batism ditolo;
Aplem kholl nitoll korunk ani gonv aplea koddeant bhorunk To Aplea hatant sup gheun asa, punn pol zalear palovna toslea ujeant To lastolo.”
Heô ani dusreô-i zaiteô budhi diun to lokak xubhvhortoman porgôtt’talo.
Herod uprazan aplea bhavachê baile, Herodiasik, apli bail kel’li dekhun, ani tacheam soglleam noxtteam kortubam pasot, Juanv Herodik bexttaitalo;
tedna upraza odik paxtt vost kortub korunk pavlo ti hi: tannem Juanvak bondkhonnint ghalo.
Magir oxem ghòddlem: sogllea lokan batism gheun somptôch, Jezun-ui batism ghetlo; uprant To magnnem korta astana, sôrg ugto zalo
ani Povitr Atmo parveachem rup gheun Tacher denvlo; ani sorgar thaun oso êk tallo gazlo: “Tum Mhozo vhôdd opurbaiecho Put; Tujer Mhojem dhadosponn asa.”
Aplo vavr suru kelo tedna Jezu sumar tis vorsancho aslo ani lôk To Juzecho put mhonn somzotalo. Juzecho bapui Heli;
hacho Mat’that; hacho Levi; hacho Melki; hacho Jan’nai; hacho Juze;
hacho Matatias; hacho Amos; hacho Nahum’; hacho Esli; hacho Nag’gai;
hacho Maat; hacho Matatias; hacho Semein; hacho Joxek; hacho Joda;
hacho Joanan; hacho Resa; hacho Zorobabel; hacho bapui Xalatiel; hacho Neri;
hacho Melki; hacho Ad’di; hacho Kosam’; hacho Elmadam’; hacho Er;
hacho Joxua; hacho Eliejer; hacho Jorim’; hacho Mat’that; hacho Levi;
hacho Simeion; hacho Judas; hacho Juze; hacho Jonam’; hacho Eliakim’;
hacho Meleia; hacho Men’na; hacho Mat’tatha; hacho Natham’; hacho bapui David;
hacho Jes’se; hacho Obed; hacho Boaz; hacho Sala; hacho Naxon;
hacho Aminadab; hacho Admin; hacho Arni; hacho Hesrom’; hacho Fares; hacho Juda;
hacho Jakob; hacho Izak; hacho bapui Abraam’; hacho Thara; hacho Nahor;
hacho Seruk; hacho Reu; hacho Peleg; hacho Eber; hacho Xela;
hacho Kainam’; hacho Arfaxad; hacho Xem’; hacho bapui Noa; hacho Lamek;
hacho Matusala; hacho Enok; hacho Jared; hacho Maleleel; hacho Kainam’;
hacho Enos; hacho Set; hacho Adanv; hacho bapui Dev.
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Luke
| 4 |
Filled with the holy Spirit, Jesus returned from the Jordan and was led by the Spirit into the desert
for forty days, to be tempted by the devil. He ate nothing during those days, and when they were over he was hungry.
The devil said to him, “If you are the Son of God, command this stone to become bread.”
Jesus answered him, “It is written, ‘One does not live by bread alone.’”
Then he took him up and showed him all the kingdoms of the world in a single instant.
The devil said to him, “I shall give to you all this power and their glory; for it has been handed over to me, and I may give it to whomever I wish.
All this will be yours, if you worship me.”
Jesus said to him in reply, “It is written:
‘You shall worship the Lord, your God,
and him alone shall you serve.’”
Then he led him to Jerusalem, made him stand on the parapet of the temple, and said to him, “If you are the Son of God, throw yourself down from here,
for it is written:
‘He will command his angels concerning you,
to guard you,’
and:
‘With their hands they will support you,
lest you dash your foot against a stone.’”
Jesus said to him in reply, “It also says, ‘You shall not put the Lord, your God, to the test.’”
When the devil had finished every temptation, he departed from him for a time.
The Beginning of the Galilean Ministry.
Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region.
He taught in their synagogues and was praised by all.
The Rejection at Nazareth.
He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read
and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:
“The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.”
Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him.
He said to them, “Today this scripture passage is fulfilled in your hearing.”
And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, “Isn’t this the son of Joseph?”
He said to them, “Surely you will quote me this proverb, ‘Physician, cure yourself,’ and say, ‘Do here in your native place the things that we heard were done in Capernaum.’”
And he said, “Amen, I say to you, no prophet is accepted in his own native place.
Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land.
It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.”
When the people in the synagogue heard this, they were all filled with fury.
They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong.
But he passed through the midst of them and went away.
The Cure of a Demoniac.
Jesus then went down to Capernaum, a town of Galilee. He taught them on the sabbath,
and they were astonished at his teaching because he spoke with authority.
In the synagogue there was a man with the spirit of an unclean demon, and he cried out in a loud voice,
“Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”
Jesus rebuked him and said, “Be quiet! Come out of him!” Then the demon threw the man down in front of them and came out of him without doing him any harm.
They were all amazed and said to one another, “What is there about his word? For with authority and power he commands the unclean spirits, and they come out.”
And news of him spread everywhere in the surrounding region.
The Cure of Simon’s Mother-in-Law.
After he left the synagogue, he entered the house of Simon. Simon’s mother-in-law was afflicted with a severe fever, and they interceded with him about her.
He stood over her, rebuked the fever, and it left her. She got up immediately and waited on them.
Other Healings.
At sunset, all who had people sick with various diseases brought them to him. He laid his hands on each of them and cured them.
And demons also came out from many, shouting, “You are the Son of God.” But he rebuked them and did not allow them to speak because they knew that he was the Messiah.
Jesus Leaves Capernaum.
At daybreak, Jesus left and went to a deserted place. The crowds went looking for him, and when they came to him, they tried to prevent him from leaving them.
But he said to them, “To the other towns also I must proclaim the good news of the kingdom of God, because for this purpose I have been sent.”
And he was preaching in the synagogues of Judea.
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Povitr Atmean bhòrlolo Jezu, Jordana thaun koddsorlo. Taka oronneant vhorun, thõisor challis dis Povitr Atmo Taka hanga-thõi bhonvddaitalo ani Devchar Taka naddit aslo. Team disamnim Tannem kãich khelem na, ani te dis zatôch Taka bhuk lagli.
Devcharan taka mhonn’lem: “Tum Devacho Put zalear, hea fatrak unddo zaunk adnea kôr.”
Punn Jezun taka oso portipall kelo: “Povitr Pustokar oxem boroil’lem asa: ‘Unddeanuch monis jiena.’ ”
Magir Devcharan Taka eka unch zagear vhelo ani êkêch ghoddiê bhitôr sonvsarantlim sogllim rajeam Taka dakhoun
mhonn’lem: “Heam soglleancher podvi ani tanchi mhoima hanv tuka ditolom, kiteak mhojê svadhin hem kel’lem asa ani mhaka khuxi asa taka hanv tem ditam;
mhonntôch mhojeam pãiam poddun tum mhaka nomoskar korxi zalear, hem sogllem tujem zatelem.”
Tedna Jezun portipall korun taka mhonn’lem: “Povitr Pustokar oxem boroil’lem asa:
‘Tujea Sorvespora Devak tum bhôztoloi
ani Tachi ekleachich seva kortoloi.’ ”
Magir Devcharan Taka Jeruzaleak vhelo ani Devmondirachea kollsar ubo korun Taka mhonn’lem: “Tum Devacho Put zalear, hanga thaun sokla uddki mar,
kiteak Povitr Pustokar oxem boroilelem asa:
‘Tuzo samball korunk
To Apleam dutank Tujê vixim adnea ditolo;’
ani anink êkê svater:
‘Tuzo pãi fatrak adollna zaunk,
te tuka apleam hatamnim uklun dhôrtele.’ ”
Punn portipall korun Jezun mhonn’lem: “Povitr Pustokar oxem boroil’lem asa:
‘Sorvespora tujea Devachi
tunvem porikxa korum noiê.’ ”
Heam soglleam bhasamnim Taka tall’neant ghalea uprant, Devchar thoddea vellak Tachê sorxilo koddsorun gelo.
Jezu Povitr Atmeachea bollan Galileiak porot gelo ani Tachi kirti akhea prantant gazli.
To tancheam devsthanamnim xikovnn ditalo ani sogllim Tachi vhoddvik sangtalim.
To Nazaretak ailo; thõi To lhan-vhôdd zal’lo. Aplê sonvoiê pormannem Sabbatha disa To devsthanant gelo ani vachunk ubo ravlo.
Izaias provadeachem pustok Taka kaddun dilem ani pustokacho kovllo usoitana oxem boroil’em asa ti svat Taka mell’li:
“Sorvesporacho Atmo mhojer asa,
kiteak goribank bori khobor diunk,
Tannem mhaka Obhixêk kela.
Koidiank suttka porgottunk,
ani kurddeank portun nodor diunk,
zulumak sampoddleleank soddounk,
ani Sorvesporacheam upkaranchem
voros porgott korunk
Tannem mhaka dhaddla.”
Ani pustokacho kovllo revddun ani to sevoka kodde porot diun To boslo. Devsthanant asleleam somestanche dolle Tacher lailele asle.
Tedna Tannem tankam sangunk suru kelem: “Hem xastr-likhit az tumchea kanar poddtanch pallon ailem.”
Ani sogllim Taka xabaski ditalim ani Tachea tonddantlim bhair sortalim tim mannkulim utram aikun ojap zatalim.
Tim mhonnunk laglim: “Juzecho put nhoi rê ho ?!”
Ani Tannem tankam zap dili: “ ‘Voiza, tukach tum boro kôr’, hi mhonn’nni dubhavavinn tumi Mhaka laitelet, ani mhonntelet: ‘Kapernauma tunvem zaitem kelãi mhonn ami aikolam, tem hanga-i tujea khaxa ganv-ghora kôr.’ ”
Tea fuddem Tannem mhonn’lem: “Hanv tumkam khorench sangtam, khõicheach provadeak aplea khaxa ganvant man mell’lo-so na.
Anink ek sot tumkam sangtam: Elijachea kallar, tin vorsam ani sov mhoine Devan sôrg dhampun dovorlolo ani akhea ganvant vhôdd bhuk poddleli tedna, Israelant zaiteô vidva asleô,
punn Sidon mulkantlea Sarepta nograntlê vidvek kaddun, tantlê eklê-i sorxim Devan Elijak dhaddunk na.
Toxench Elizêv provadeachea kallar zaitim koddkar aslim, punn Siriechea Naamanak kaddun, tantlea ekleak-ui Devan nitôll kkorunk na.”
Ani hem aikun devsthanant aslim titlim-i ekdom’ ragar zalim;
ani utthun tãnnim Taka nogra bhair ghalo. Tanchem nogor bandlelem asa tea dongrachea mathear thaun Taka sokla xevttun uddounk, thõi porian tim Taka gheun gelim,
punn sarko tanchê modlean cholun To Aplê vatten gelo.
Ani Galileiantlea Kapernaum’ nogrant To denvun gelo ani Sabbatha disa tankam xikovnn diunk laglo.
To odhikar aslelê porim uloitalo dekhun, Tachê xikovnnê vixim tim bharim ojap zatalim.
Mhello devchar boslolo êk monis devsthanant aslo ani tannem vhoddlean arddun mhonn’lem:
“Ai Saiba! Nazaretkara Jezu, amchê kodde Tuka koslem kam’ asa? Amcho bhosm korunk ailai kitem? Tum konn to hanv zannom: Devacho sonvskarlolo sondexkar Tum!”
Punn Jezun taka dhomkaun mhonn’lem: “Ogo rav ani hea mon’xa velo bhair sor!” Ani soglleam modekot taka dhornnir apttun punn mat-ui dukhoinastana, devchar tachê velo bhair sorun gelo.
Sogllim ojap zalim ani ekamekak mhonnunk laglim: “Koslem mhonn utor hem! Odhikaran ani podven To mhelleam atmeank adnea korta ani te bhair sorun vetat!”
Ani Tachi khobor ganvam-ganvamnim akhea prantant gazli.
Devsthanantlo bhair sorun Jezu Simanvachea ghora gelo. Simanvachi sasu mottea zoran foddfoddtali ani tãnnim tichê pasot Taka vinoti keli,
Ticher oddôv ghalun Tannem zorak hukum’ ghalo ani ticho zôr poddlo; ani rokddich utthun ti tancho poramôs korunk lagli.
Dis dharir poddlea uprant jin’sam-bhasancheam boll’llikarank Tachê sorxem haddlim. Ani ek-ekleacher hat dovrun Tannem tankam borim kelim;
zaiteam zannam vele devchar-ui kaddle ani te bob marun mhonntale: “Tum Devacho Put!” Ani Apunn Krist mhonn te zanno asle dekhun To tankam bobatt korun ulounk dinaslo.
Uzvaddtôch bhair sorun, To eka eksurea zagear gelo. Lôk Taka sodit-sodit To aslo thõi pavlo ani apnnank Tannem soddun vochona zaunk tim proitn kortalim.
Punn Tannem tankam mhonn’lem: “Devachea Rajeachem xubhvhortoman heram-i ganvamnim Hanvem porgottunk zai, tôr heach pasot Devan Mhaka dhaddla.”
Ani Judeiacheam devsthanamnim To provochon korit aslo.
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Luke
| 5 |
While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret.
He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets.
Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat.
After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.”
Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.”
When they had done this, they caught a great number of fish and their nets were tearing.
They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking.
When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.”
For astonishment at the catch of fish they had made seized him and all those with him,
and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.”
When they brought their boats to the shore, they left everything and followed him.
The Cleansing of a Leper.
Now there was a man full of leprosy in one of the towns where he was; and when he saw Jesus, he fell prostrate, pleaded with him, and said, “Lord, if you wish, you can make me clean.”
Jesus stretched out his hand, touched him, and said, “I do will it. Be made clean.” And the leprosy left him immediately.
Then he ordered him not to tell anyone, but “Go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.”
The report about him spread all the more, and great crowds assembled to listen to him and to be cured of their ailments,
but he would withdraw to deserted places to pray.
The Healing of a Paralytic.
One day as Jesus was teaching, Pharisees and teachers of the law were sitting there who had come from every village of Galilee and Judea and Jerusalem, and the power of the Lord was with him for healing.
And some men brought on a stretcher a man who was paralyzed; they were trying to bring him in and set [him] in his presence.
But not finding a way to bring him in because of the crowd, they went up on the roof and lowered him on the stretcher through the tiles into the middle in front of Jesus.
When he saw their faith, he said, “As for you, your sins are forgiven.”
Then the scribes and Pharisees began to ask themselves, “Who is this who speaks blasphemies? Who but God alone can forgive sins?”
Jesus knew their thoughts and said to them in reply, “What are you thinking in your hearts?
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 said to the man who was paralyzed, “I say to you, rise, pick up your stretcher, and go home.”
He stood up immediately before them, picked up what he had been lying on, and went home, glorifying God.
Then astonishment seized them all and they glorified God, and, struck with awe, they said, “We have seen incredible things today.”
The Call of Levi.
After this he went out and saw a tax collector named Levi sitting at the customs post. He said to him, “Follow me.”
And leaving everything behind, he got up and followed him.
Then Levi gave a great banquet for him in his house, and a large crowd of tax collectors and others were at table with them.
The Pharisees and their scribes complained to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?”
Jesus said to them in reply, “Those who are healthy do not need a physician, but the sick do.
I have not come to call the righteous to repentance but sinners.”
The Question About Fasting.
And they said to him, “The disciples of John fast often and offer prayers, and the disciples of the Pharisees do the same; but yours eat and drink.”
Jesus answered them, “Can you make the wedding guests fast while the bridegroom is with them?
But the days will come, and when the bridegroom is taken away from them, then they will fast in those days.”
And he also told them a parable. “No one tears a piece from a new cloak to patch an old one. Otherwise, he will tear the new and the piece from it will not match the old cloak.
Likewise, no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins, and it will be spilled, and the skins will be ruined.
Rather, new wine must be poured into fresh wineskins.
[And] no one who has been drinking old wine desires new, for he says, ‘The old is good.’”
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Uprant ghòddlem tem hem: Devachem utor aikunk lôk Jezu bhonvtim chenchon aslo ani To Genesaret Tolleachê dodder ubo aslo.
Tedna thõi tolleachê deger Tannem don hoddim pollelim; kharvi denvun rampnni dhutale.
Tantlem ek hoddem Simanvachem aslem; tacher To choddlo ani tem toddik thaun matxem pois vhorunk Tannem maglem; ani hoddear bosun, thõi thaun To lokak xikovnn ditalo.
Uloun zatôch, Tannem Simanvak sanglem: “Khol udkant hoddem bhair vhor ani maslli dhorunk tumcheô rampnni ghalat.”
Taka zap diun Simanvan mhonn’lem: “Guruji, rat-bhôr ami koxtt kele, punn amkam kãich sampoddo naslam; toripunn Tujea utrak hanv rampônn ghaltam.”
Oxem kelea uprant tankam itli khup maslli poddli ki tancheô rampnni pinzunk pavleleô;
ani ieun apnnank adar diunk dusrea hoddeant asleleam bhagidarank tãnnim khunna korun apoile. Te aile ani buddunk pavo-sôr don-ui hoddim bhòrlim.
Tem pollena fuddem Simanv Pedrun Jezucheam pãiam poddon mhonn’lem: “Mhojê sorxilo pelean sor, Saiba: hanv êk patki monis!”
To ani tachê borabôr aslele title-i, poddleli maslli polleun, sarkech thotthakle;
têch porim Simanvache bhagidar aslele te, Zebedevache put, Jakob ani Juanv. Ani Jezun Simanvak mhonn’lem: “Bhienaka, hea fuddem tum mon’xank dhôrtoloi.”
Ani hoddim toddik kaddun, sogllem sanddun, te Tachê pattlean gele.
Jezu nogrant astana, ovchituch koddan bhòrlolo êk monis ailo ani Taka pollena fuddem dhornnir omto poddlo ani Tachê kodde oxem magunk laglo: “Saiba, Tuka zai zalear, Tujean mhaka nitôll korunk zata.”
Ani Jezun Aplo hat soddun taka lailo ani mhonn’lem: “Hôi, Mhaka zai, tum nitôll za!” Têch ghoddier tachem kodd nanch zalem.
Ani Jezun taka adnea keli: “Konnakuch sanginaka, punn voch ani tujem ang iadnikak dakhoi; ani porjek tuji pekovnni ruzu korchê khatir, tum nitôll zalai mhonn Moizesan formail’lem dan bhettoi.”
Punn Tachi khobor odikuch gazot vetali ani Tachem utor aikunk ani aplea piddê-rogantlo boro zaunk urponjimnim lôk ietalo.
Punn To khõi-khõi eksurê svater vochun magnnem kortalo.
Ani êk dis oxem zalem: To xikovnn ditalo ani Galileiacheam ani Judeiacheam ganv-ganvantle ani Jeruzaleantle Farizev ani dhormxastri ieun thõi boslele. Ani lokak boro korunk, Sorvesporachi xokti Tachê sovem asli.
Ovchituch ar zal’lea eka mon’xak antrunna soit gheun kãi dadle aile; ani taka bhitôr haddun Tachea fuddeant dovrunk sôdtale.
Punn lokak lagun khõichêch vatten taka bhitôr haddunk mellonaslem dekhun, te patt’sacher choddle ani, nolle kaddun, antrunna soit tãnnim taka modekot Jezu mukhar denvoilo.
Tancho bhavart polleun Tannem mhonn’lem: “Ixtta, tujim patkam tuka bhògsolim.”
Ani dhormxastri ani Farizev aplea monant mhonnunk lagle. “Ho anink konn rê?! To sangta tem sarkich devninda! Devak ekleakuch soddun, konnachean patkam bhogsunk zatat?”
Tanchem chintop zanno zaun Jezun portipall kelo: “Oslim chintnam tumchea monant kiteak gholloitat tumi?
Heam donantlem khõichem mhonnunk odik sompem: ‘tujim patkam tuka bhògsolim!’, oxem mhonnunk, vô ‘utth ani chol!’, oxem mhonnunk?
Punn Mon’xachea Putak sonvsarant patkam bhogsunk podvi asa mhonn tumi zanno zaunchê khatir,” (Tannem arkarak mhonn’lem:) “Hanv tuka hukum’ ghaltam, utth, ani tujem antrunn uklun tujea ghora voch!.”
Ani rokddoch soglleam hujir utthun, apunn aslolo tem antrunn uklun, Devachi tust korit to aplea ghora gelo.
Ani sogllim ekdom’ thottaklim ani Devak vakhanntalim ani bhirantin bhoron mhonntalim: “Vichitr vostu ami az dekhleô.”
Hachê uprant Jezu bhair sorun gelo ani Levi nanvachea eka dônddvosuldarak manddvir boslolo Tannem dekhlo ani taka mhonn’lem: “Mhojê pattlean ie.”
Ani sogllem sanddun to utthlo ani Tachê pattlean gelo.
Ani Levin aplea ghorant Taka ek vhoddlem jevonn kelem ani dônddvosuldaranchi ani tanchê sangatim jevnnak bosleleam heranchi vhôdd khêtt asli.
Tedna Farizevamnim ani tancheam dhormxastreamnim gunn-gunnun Tacheam xisank mhonn’lem: “Dônddvosuldaram ani patkeam borabôr tumi kiteak khata-pietat?”
Portipall korun Jezun tankam mhonn’lem: “Borim asleleank nhoi, punn vaittakarank ki voizachi goroz.
Tumi promannik mhonn dhôrtat tankam apounk Hanv ie naslam, punn tumi patki mhonn lêkhtat tãnnim aplem jivit-mon bodôlchê khatir, osleank ki Hanv apounk ailam.”
Tedna tãnnim Jezuk mhonn’lem: “Juanvache xis, ani toxech Farizevanche, bhonvn-bhonvn upas ani magnnim kortat, punn tuje xis khaun-pieun khuxal asat tem koxem?”
Ani Jezun tankam mhonn’lem: “Novro pavnneam borabôr astana tumchean tankam upas korunk lavum-iet?
Novreak tanchê modlo kaddun vhorche dis ietele; magir, te dis ietôch, te upas kortele.”
Oxi êk vopar ghalun Tannem tankam sanglem: “Konnuch pornnea vostrak kopo marunk novea vostracho kuddko pinzun kaddina; toxem kelear, novem vostr pinzlem tem pinzlem, tea bhair tacho kaddlolo kuddko pornnea vostrak sori zauncho na.
Ani konnuch novo soro pornneam chambddea-potiamnim bhôrina; bhôrlo zalear, novo soro chambddea-potio foddun uddoitolo ani oton vetolo, ani chambddea-potiancho ibadd zatolo.
Punn novo soro noveam chambddea-potiamnim bhorunk zai.
Ani pornno soro pieun ail’leam konnankuch novo soro rokddoch boro lagona. ‘Pornno soro odik boro’, oxem tim mhonntat.”
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Luke
| 6 |
While he was going through a field of grain on a sabbath, his disciples were picking the heads of grain, rubbing them in their hands, and eating them.
Some Pharisees said, “Why are you doing what is unlawful on the sabbath?”
Jesus said to them in reply, “Have you not read what David did when he and those [who were] with him were hungry?
[How] he went into the house of God, took the bread of offering, which only the priests could lawfully eat, ate of it, and shared it with his companions.”
Then he said to them, “The Son of Man is lord of the sabbath.”
On another sabbath he went into the synagogue and taught, and there was a man there whose right hand was withered.
The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him.
But he realized their intentions and said to the man with the withered hand, “Come up and stand before us.” And he rose and stood there.
Then Jesus said to them, “I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?”
Looking around at them all, he then said to him, “Stretch out your hand.” He did so and his hand was restored.
But they became enraged and discussed together what they might do to Jesus.
The Mission of the Twelve.
In those days he departed to the mountain to pray, and he spent the night in prayer to God.
When day came, he called his disciples to himself, and from them he chose Twelve, whom he also named apostles:
Simon, whom he named Peter, and his brother Andrew, James, John, Philip, Bartholomew,
Matthew, Thomas, James the son of Alphaeus, Simon who was called a Zealot,
and Judas the son of James, and Judas Iscariot, who became a traitor.
Ministering to a Great Multitude.
And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon
came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured.
Everyone in the crowd sought to touch him because power came forth from him and healed them all.
Sermon on the Plain.
And raising his eyes toward his disciples he said:
“Blessed are you who are poor,
for the kingdom of God is yours.
Blessed are you who are now hungry,
for you will be satisfied.
Blessed are you who are now weeping,
for you will laugh.
Blessed are you when people hate you,
and when they exclude and insult you,
and denounce your name as evil
on account of the Son of Man.
Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.
But woe to you who are rich,
for you have received your consolation.
But woe to you who are filled now,
for you will be hungry.
Woe to you who laugh now,
for you will grieve and weep.
Woe to you when all speak well of you,
for their ancestors treated the false prophets in this way.
Love of Enemies.
“But to you who hear I say, love your enemies, do good to those who hate you,
bless those who curse you, pray for those who mistreat you.
To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic.
Give to everyone who asks of you, and from the one who takes what is yours do not demand it back.
Do to others as you would have them do to you.
For if you love those who love you, what credit is that to you? Even sinners love those who love them.
And if you do good to those who do good to you, what credit is that to you? Even sinners do the same.
If you lend money to those from whom you expect repayment, what credit [is] that to you? Even sinners lend to sinners, and get back the same amount.
But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked.
Be merciful, just as [also] your Father is merciful.
Judging Others.
“Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven.
Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.”
And he told them a parable, “Can a blind person guide a blind person? Will not both fall into a pit?
No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher.
Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own?
How can you say to your brother, ‘Brother, let me remove that splinter in your eye,’ when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother’s eye.
A Tree Known by Its Fruit.
“A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.
For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles.
A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks.
The Two Foundations.
“Why do you call me, ‘Lord, Lord,’ but not do what I command?
I will show you what someone is like who comes to me, listens to my words, and acts on them.
That one is like a person building a house, who dug deeply and laid the foundation on rock; when the flood came, the river burst against that house but could not shake it because it had been well built.
But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed.”
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Eka Sabbatha disa Jezu xetantlean veta astana Tache xis konnsam toddun ani tim talltar murddun khatale.
Kãi Farizevamnim tankam mhonn’lem: “Sabbathachem korum nozo tem kam’ tumi kiteak kortat?”
Ani Jezun zap diun tankam sanglem: “Davidak ani tachea sangata asleleank bhuk lagli tedna tannem kitem kelem tem tumi vachunk na kitem? To Devachea ghorant bhitôr sorlo ani iadnikam bhair konnacheanuch khaum nozo asle te Deva mukhar dovorlele undde tannem kaddun khele ani apleam sangateank-ui dile — hem tumi vachunk na?”
Ani Tannem tankam mhonn’lem: “Tôr Mon’xachea Putak Sabbathacher-ui odhikar asa.”
Dusrea eka Sabbatha disa To devsthanant vochun xikovnn ditalo. Ani uzvea hatak ar zal’lo êk monis thõi aslo.
Jezucho guneanv korchê khatir Sabbatha disa tea mon’xak boro korit kai mhonn dhormxastri ani Farizev Jezuk tellun polletale.
Tanchim chintnam ollkhun, hatak ar zal’leak Tannem mhonn’lem: “Utth ani modekot ieun ubo rav.” To utthlo ani ubo ravlo.
Ani Jezun tanchekodde vicharlem: “Sabbatha disa kitem korum-ieta: borem ki vaitt ? Jiv vanchoum-iet vô kaddum-iet ?”
Tedna tancher soglleancher nodor bhonvddaun Tannem tea mon’xak mhonn’lem: “Tuzo hat sôdd.” Tannem toxem kelem ani adlê bhaxen tacho hat sarko zalo.
Punn tancho rag ekdom’ choddlo ani Jezuk kitem korchem tem te ekameka lagim vicharunk lagle.
Magir oxem zalem: magnnem korunk Jezu eka dongrar gelo ani Devak magnnem korun Tannem akhi rat sarli.
Uzvaddtôch Tannem Apleam xisank apoile, tantleam bara zannank vinchun kaddle ani tankam apostl oxem nanv-ui dilem.
Te he: Simanv — taka Pedru mhonn Tannem nanv dilem — ani tacho bhav Andre, Jakob, Juanv, Filip, Bartolomêv,
Matêv, Tomas, Alfevacho put Jakob, ani Krantikar mhonnlolo Simanv,
Jakobacho put Judas ani ghatki utorlo to Judas Iskariot.
Tanchê borabôr sokla ieun Jezu eka mollar ravlo; thõi Tacheam xisancho vhôdd zomo ektthãi zalo, ani Judeia thaun, Jeruzalea thaun, ani doria-degecheam Tir ani Sidon nogram thaun,
Tachem utor aikunk vô aplea piddê-rogantlo boro zaunk ail’lo puskôll lôk zomlo; ani mhelle atme tras ditale toslim mon’xam borim zatalim.
Tachê koddsun êk gunn bhair sorun tankam borim kortalo dekhun, sogllo lôk Taka hat lavunk sôdtalo.
Dolle ubarun ani Apleam xisank polleun Jezun sanglem:
.3“Gorib tim tumi subhagi,
kiteak Devachem Raj tumchem.
Atam bhukeleant tim tumi subhagi,
kiteak tumkam Dev dhadoxi kortolo.
Atam rudon kortat tim tumi subhagi,
kiteak tumi hansunk pavtelet.
Mon’xachea Putak lagun tumcho dvês kortit ani tumkam sobhentlim bhairaitit tedna, tumkam opman’tit ani vaitt mhonnun tumchea nanvacher xirap ghaltit tedna, tumi subhagi.
Tea disa tumi khuxal zaun uddiô marat, kiteak motti vhoddli mozuri tumkam sorgar mellteli. Tôr tancheam purvo-zamnim provadeank toxench kelem.
Punn tumi girest mon’xamnô,
tumchem kotta,
kiteak tumchem sukh tumkam atanch mell’lem!
Atam dhadoxi asat tim tumi,
tumchem kotta,
kiteak tumi upaxi astelet!
Atam hanstat tim tumi, tumchem kotta,
kiteak tumi roddtelet ani rudon kortelet!
Sogllo lôk tumchem borem uloita tedna kottakotta tumchem, kiteak tanche purvoz fotting provadeank toxench kortale!
Punn tumkam, Mhaka kan diteleank, sangtam: tumcheam dusmanancho môg korat, tumkam zolltat tankam borem korat,
tumcher xirap ghaltat tankam axirvad diat, tumkam vaitt kortat tanchê pasot magat.
Konn tuka eka polear marit zalear, dusro-i polo taka dakhoi; tujem angavlem kaddun gheit taka tuzo jubo-i vhorunk addainaka.
Tujê lagim magit taka di, ani tuji vôst kaddun vhelea tachê koddchi ti portun maginaka.
Heramnim tumchê sorim kel’lem tumkam zai, toxench tumi-i tanchê sorim korat.
Tumcho môg korteleanchoch tumi môg korxeat zalear, tantum tumchem punnem koslem? Tôr patki porian apnnancho môg korteleancho môg kortat.
Ani tumkam borem korteleank tumi borem korxeat zalear, tantum tumchem punnem koslem? Patki porian toxench kortat.
Zanchê lagchem porot ghetelet mhonn tumi ravtat, tankam tumi kitem-i uxnnem dixeat zalear, tantum tumchem punnem koslem? Dilam titlem-i porot gheunchea monan patki-i patkeank uxnnem ditat.
Punn tumi tumcheam dusma-nancho môg korat, tankam borem korat, ani porot gheunchi axa dhorinastana herank uxnnem diat. Tedna tumkam vhoddli mozuri mellteli ani Bhov Vortea Devachim bhurgim tumi zatelet; tôr onupkari ani khotteam mon’xam sorim To konnvallo.
Zoso tumcho Bap doiall, toxinch tumi-i doiall zaiat.
Konnachich nit korinakat ani tumchi-i Dev nit korcho na. Konnakuch guneanvkar korinakat ani tumkam-i Dev guneanvkar korcho na. Dusreank bhôgsat ani tumkam-i Dev bhôgxitolo.
Diat ani tumkam-i Dev ditolo; borem-chikar map, damun-chepun, haloun ani oto-sôr suien bhôrlelem, Dev tumchê unttient ghaltolo; kiteak jea mapan tumi dusreank ditat, teach mapan Dev tumkam-i ditolo.”
Jezun hi-i vopar tankam sangli : “Eka kurdd’deachean dusrea kurdd’deak vatt dakhounk zata? Dog-ui fonddant poddche nant?
Xis aplea guru poros vorto nhoi; xikun purnn zal’lo xis, to ki aplea guru sarko utortolo.
Tujea peleachea dolleant asa tem kisor tum kiteak polletai, ani tujeach dolleant asa ti patti tuka dixtti poddona?
Tujea dolleantli patti tuka disonam, tori tujea peleak mhonntai : ‘Ixtta mhojea, rav; tujea dolleantlem kisor mhaka kaddum-di.’ — oxem tujea peleak mhonnunk koxem tankot tuka? Arê ddhongia, tujea dolleantli patti poili kadd ani magir tujea peleachea dolleantlem kisor kaddunk tuka nivoll dixtti poddtelem.
Borem zhadd vaitt foll diit-xem na; nhoi mhonn vaitt zhadd borem foll diit-xem na.
Tachea folla pormannem dor-ek zhadd ollkhunk mellta. Kantteanchim konnem anjiram kaddleant mhonn na, nhoi mhonn sorantteancheô konnench dakô kaddunk nant.
Boro monis aplea kallzachea borea bhanddarantlem borem kaddun dakhoita; vaitt monis aplea vaitt bhanddarantlem vaitt kaddun dakhoita. Tôr kallzantlem bhoron òt’ta tench tonddantleam utramnim vhanvta.
Mhaka tumi ‘Somia! Somia!’ mhonntat ani Hanv sangtam tem korinant kiteak?
Jim konn Mhojê-xim ietat, Mhojem utor aikotat ani tea pormannem choltat, tim sogllim konna sarkim tem sangtam:
Ghor bandtelea eka mon’xa sarkim tim; tannem khôl khonnun khoddpacher buniad marli. Anvr ailem tedna, tea ghoracher udkacho lôtt boslo, punn tem halounk zaunk na; kiteak tem ghott bandlelem.
Ani jim konn aikotat, punn kãich korinant, tim buniad marinastana aplem ghor dhortorê borabôr bandtelea mon’xa sarkim; anvr ieun tacher udkacho lôtt bosonam fuddem tem rokddench mòddlem ani tachem sarkem ghorttann zalem!”
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Luke
| 7 |
When he had finished all his words to the people, he entered Capernaum.
A centurion there had a slave who was ill and about to die, and he was valuable to him.
When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave.
They approached Jesus and strongly urged him to come, saying, “He deserves to have you do this for him,
for he loves our nation and he built the synagogue for us.”
And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him, “Lord, do not trouble yourself, for I am not worthy to have you enter under my roof.
Therefore, I did not consider myself worthy to come to you; but say the word and let my servant 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 at him and, turning, said to the crowd following him, “I tell you, not even in Israel have I found such faith.”
When the messengers returned to the house, they found the slave in good health.
Raising of the Widow’s Son.
Soon afterward he journeyed to a city called Nain, and his disciples and a large crowd accompanied him.
As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her.
When the Lord saw her, he was moved with pity for her and said to her, “Do not weep.”
He stepped forward and touched the coffin; at this the bearers halted, and he said, “Young man, I tell you, arise!”
The dead man sat up and began to speak, and Jesus gave him to his mother.
Fear seized them all, and they glorified God, exclaiming, “A great prophet has arisen in our midst,” and “God has visited his people.”
This report about him spread through the whole of Judea and in all the surrounding region.
The Messengers from John the Baptist.
The disciples of John told him about all these things. John summoned two of his disciples
and sent them to the Lord to ask, “Are you the one who is to come, or should we look for another?”
When the men came to him, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’”
At that time he cured many of their diseases, sufferings, and evil spirits; he also granted sight to many who were blind.
And he said to them in reply, “Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.
And blessed is the one who takes no offense at me.”
Jesus’ Testimony to John.
When the messengers of John had left, 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 garments? Those who dress luxuriously and live sumptuously are found in royal palaces.
Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
This is the one about whom scripture says:
‘Behold, I am sending my messenger ahead of you,
he will prepare your way before you.’
I tell you, among those born of women, no one is greater than John; yet the least in the kingdom of God is greater than he.”
(All the people who listened, including the tax collectors, and who were baptized with the baptism of John, acknowledged the righteousness of God;
but the Pharisees and scholars of the law, who were not baptized by him, rejected the plan of God for themselves.)
“Then to what shall I compare the people of this generation? What are they like?
They are like children who sit in the marketplace and call to one another,
‘We played the flute for you, but you did not dance.
We sang a dirge, but you did not weep.’
For John the Baptist came neither eating food nor drinking wine, and you said, ‘He is possessed by a demon.’
The Son of Man came eating and drinking and you said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.’
But wisdom is vindicated by all her children.”
The Pardon of the Sinful Woman.
A Pharisee invited him to dine with him, and he entered the Pharisee’s house and reclined at table.
Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment,
she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself, “If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.”
Jesus said to him in reply, “Simon, I have something to say to you.” “Tell me, teacher,” he said.
“Two people were in debt to a certain creditor; one owed five hundred days’ wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?”
Simon said in reply, “The one, I suppose, whose larger debt was forgiven.” He said to him, “You have judged rightly.”
Then he turned to the woman and said to Simon, “Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair.
You did not give me a kiss, but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil, but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven; hence, she has shown great love. But the one to whom little is forgiven, loves little.”
He said to her, “Your sins are forgiven.”
The others at table said to themselves, “Who is this who even forgives sins?”
But he said to the woman, “Your faith has saved you; go in peace.”
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Hi soglli Apli xikovnn aikotelea lokak dilea uprant, Jezu Kapernauma gelo.
Konn-eklea xotpoticho chakôr, tachê kherit opurbaiecho, piddent poddun mornnachê tonnir pavlolo.
Jezuchi khobor aikotôch, tannem Judevancheam vhoddilank Tachê-xim dhaddle ani ieun aplea chakrak vattai mhonn maglem.
Ani Jezu-xim ieun, te Tachê lagim prarthun oxem magtale: “Tunvem tachê khatir hem korunk favo;
tôr to amchea lokacho môg korta ani tannench amkam devsthan bandun dilam.”
Ani Jezu tanchê borabôr vochunk laglo. Ani To tachea ghora-xim pavunk zobôr pois naslo tedna, xotpotin apleam ixttank Jezuk oxem sangunk Tachê-xim dhaddle: “Saiba, tras ghenaka; tunvem mhojea ghora ieunk mhaka favona;
teach pasot hanv-ui khaxa Tujê-xim ieunk purto nhoi mhonn mhaka dislem. Ek utor mat sang ani mhozo chakôr boro zaum.
Tôr hanv-ui dusreachea hata khal aslolo monis ani mhojê khal soinik asat; ani tantlea ekak hanv ‘voch’ mhonnon zalear, to veta; ani dusreak ‘ie’ mhonnon zalear, to ieta; ani mhojea chakrak ‘omkem kôr’ mhonnon zalear to korta.”
Hem aikun Jezuk tachem ojap dislem ani porton Apnna pattlean ieto lokak Tannem mhonn’lem: “Hanv tumkam sangtam: hedo vhoddlo bhavart Hanvem Israelant porian polleunk na.”
Ani dhaddlele monis ghora porot ie zalear, to chakôr boro zal’lo tankam mell’lo.
Tachê magir oxem zalem: Jezu Nain mhonnlelea eka nogrant gelo ani Tachê borabôr Tache xis ani khup lôk vetalo.
Nograchea darvonttea lagim pavtana, ovchit eka mel’leak purunk vhortalim; to aplê avoicho ekloch put aslo ani ti êk vidva; tichê sangatim nograntlo zaito lôk aslo.
Tika polletôch, tiche churchure korun Jezun tika mhonn’lem: “Roddonaka.”
Ani fuddem vochun Tannem tirddek hat lailo. Tirddi vhorpi thamble, ani Tannem mhonn’lem: “Tornnattea, Hanv tuka sangtam, utth!”
Ani mel’lo to boslo ani ulounk laglo. Ani Jezun taka tachê avoichê adhin kelo.
Sogllim thottaklim ani Devachi tust korun mhonntalim: “Êk vhôdd provadi amchê modem upzola ani Dev Aplê porjek bhett diunk aila.”
Ani hi Tachi khobor akhê Judeia sobhonvtim ganv-bhôr gazli.
Juanvancheam xisamnim hem sogllem taka sanglem ani Juanvan apleam xisantleam dogank apoun haddle
ani oxem vicharunk Somia-xim dhaddle: “Ieuncho asa to tunch, vô ami dusrea konnachi vatt polleunchi?”
Team mon’xamnim ieun mhonn’lem: “ ‘Ieuncho asa to tunch, vô ami dusrea konnachi vatt polleunchi?’ oxem vicharunk Juanv Batistan amkam tujê-xim dhaddleat.”
Teach vellar Tannem sobar zannank piddê-rogantlim, upodreantlim ani vaitt atmeancheam hatantlim soddoilim ani zaiteam kurddeank-ui nodor dili.
Ani zap diun Tannem mhonn’lem: “Tumi pollelam ani aikolam tem vochun Juanvak sangat: kurddim novean polleunk lagtat, thonttim cholunk lagtat, koddkaram nitoll zatat, bherim novean aikotat, mel’lim mon’xam jivont zatat, goribank xubhvhortoman porgott zata.
Ani Mhojê vixim zancho bhavart halona tim mon’xam bhagi.”
Ani Juanvache niropi gelea uprant, Jezu lokak Juanva vixim mhonnunk laglo: “Tumi kitem mhonn oronneant polleunk gel’leat? Varean halta-dolta tosli êk bet?
Na tôr, kitem mhonn tumi polleunk gel’leat? Nazuk-mov vostram nheslolo monis? Na. Vhodd molachim vostram nhestat ani dobajean jietat tim razvaddeamnim astat mhonn tumi zannont.
Mhonntôch tumi kitem mhonn polleunk gel’leat? Eka provadeak? Hôi, ani to eka provadea poros vorto mhonn Hanv tumkam sangtam.
‘Ho polle, tujê mukhar Hanv Mhojea dutak dhaddtam ani to tuji vatt tujê fuddem toiar kortolo’, oxem zachê vixim Povitr Pustokar boroil’lem asa to hoch to.
Tumkam anink ek sangtam: bailank zal’leam soglleam bhurgeam bhitôr Juanv Batista poros vhôdd konn na. Toripunn Devachea Rajeant jim konn soglleam poros lhan, tim tachê-vôn vhodd.
Tachem aikol’lea sogllea lokan, toxench dônddvosuldaramnim, Juanvacho batism gheun, Devachi manddavôll manun ghetli;
punn Farizevamnim ani dhormxastreamnim batism gheunk na dekhun, apnnam vixim Devachi ievzônn tãnnim nirfôll keli.
“Konnank mhonn hê pinddkecheam mon’xank Hanvem sôr korchi? Tim konnam sarkim?
Moidanar bosun ravto ani ap-aplea khella-pongddacheam vangddeank oso ulo korto bhurgeam sarkim tim: ‘Ami tumkam nachpachim songitam vennuncher vazoilim, punn tumi nachunk nant’; ‘Ami tumkam vilapachim gitam gailim, punn tumi roddunk nant.’
Tôr Juanv Batist jevonn-khann chakinastana ani soro pienastana ailo, ani tumi mhonntat: ‘Tacher devchar bosla.’
Mon’xacho Put jevun ani pieun ailo, ani tumi mhonntat: ‘Ho asa pottio ani bebdo, dônddvosuldarancho ani patkeancho ixtt.’
Tori Devachi zannvai ollkhun, tichim bhurgim tika sakxi ditat.”
Farizevantlea konn-eklean apnnager jevnnak ie mhonn Jezu lagim maglem; ani tea Farizevager vochun To jevnnak boslo.
Ani tea nogrant vaitt nanvachi êk bail asli; To Farizevager jevnnak bosla mhonn aikun, ovchit ti chondrokanti aidonant pormollit tel gheun aili.
Tacheam pãiam-xim ti pattlean ravli ani roddun-roddun apleam dukamnim Tache pãi bhizounk lagli; magir tinnem apleam kensamnim te pusun kaddle; ani tanche ume gheun-gheun, tankam ti tel lait asli.
Taka jevnnak apoil’lo to Farizêv hem polleun aplea monant oxem mhonnunk laglo: “Ho monis provadi zal’lo zalear, apnnak afuddta ti konn ani kosli bail ti, to zanno zato aslo; kiteak ti êk patkinn.”
Portipall korun Jezun taka mhonn’lem: “Simanv, Hanvem tuka kitem ek sangchem asa.” Ani tannem mhonn’lem: “Sang, Guruji.”
“Eka savkarak dog rinnkari asle; eklo pãixim dinar devo aslo ani dusro pon’nas.
Farik korunk tankam tank nasli dekhun, tannem dogãik-ui rinn bhôgxilem. Mhonntôch dogantlea konnak tacho odik upkar astolo?”
Simanvan zap diun mhonn’lem: “Odik bhôgxilam taka, oxem mhaka dista.” Ani Tannem mhonn’lem: “Sarkem sangli tunvem.”
Ani bailê vatten vollon Tannem Simanvak mhonn’lem: “Tunvem hê bailek polleleai mum? Hanv tumger ailom, ani Mhoje pãi dhuunk tunvem udok diunk nãi; punn hinnem apleam dukamnim Mhoje pãi bhizoile ani te apleam kensamnim pusle.
Tunvem Mhozo umo gheunk nãi; punn hi, ailea tê meren, Mhojeam pãianche ume gheunuch asa.
Tunvem Mhojea matheak tel ghalunk nãi; hinnem domdomit telan Mhoje pãi makhle.
Hea pasot Hanv tuka sangtam: hinnem kel’leam zaiteam patkanchem bhogsonnem tika mell’lem, oxem mhonn hichea kallzacho vhôdd dhin’vas dakhoun dita. Zankam thoddem bhôgxilam tim thoddo dhin’vas dakhoitat.”
Ani Tannem tika mhonn’lem: “Tujim patkam tuka bhògsolim.”
Ani borabôr jevnnak boslele te apnnam bhitôr oxem mhonnunk lagle: “Patkam legit bhôgxita to konn ho?”
Punn Tannem bailek mhonn’lem: “Tujea bhavartan tuka taronn dilem. Xantin voch atam.”
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Luke
| 8 |
Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of God. Accompanying him were the Twelve
and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out,
Joanna, the wife of Herod’s steward Chuza, Susanna, and many others who provided for them out of their resources.
The Parable of the Sower.
When a large crowd gathered, with people from one town after another journeying to him, he spoke in a parable.
“A sower went out to sow his seed. And as he sowed, some seed fell on the path and was trampled, and the birds of the sky ate it up.
Some seed fell on rocky ground, and when it grew, it withered for lack of moisture.
Some seed fell among thorns, and the thorns grew with it and choked it.
And some seed fell on good soil, and when it grew, it produced fruit a hundredfold.” After saying this, he called out, “Whoever has ears to hear ought to hear.”
The Purpose of the Parables.
Then his disciples asked him what the meaning of this parable might be.
He answered, “Knowledge of the mysteries of the kingdom of God has been granted to you; but to the rest, they are made known through parables so that ‘they may look but not see, and hear but not understand.’
The Parable of the Sower Explained.
“This is the meaning of the parable. The seed is the word of God.
Those on the path are the ones who have heard, but the devil comes and takes away the word from their hearts that they may not believe and be saved.
Those on rocky ground are the ones who, when they hear, receive the word with joy, but they have no root; they believe only for a time and fall away in time of trial.
As for the seed that fell among thorns, they are the ones who have heard, but as they go along, they are choked by the anxieties and riches and pleasures of life, and they fail to produce mature fruit.
But as for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance.
The Parable of the Lamp.
“No one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light.
For there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light.
Take care, then, how you hear. To anyone who has, more will be given, and from the one who has not, even what he seems to have will be taken away.”
Jesus and His Family.
Then his mother and his brothers came to him but were unable to join him because of the crowd.
He was told, “Your mother and your brothers are standing outside and they wish to see you.”
He said to them in reply, “My mother and my brothers are those who hear the word of God and act on it.”
The Calming of a Storm at Sea.
One day he got into a boat with his disciples and said to them, “Let us cross to the other side of the lake.” So they set sail,
and while they were sailing he fell asleep. A squall blew over the lake, and they were taking in water and were in danger.
They came and woke him saying, “Master, master, we are perishing!” He awakened, rebuked the wind and the waves, and they subsided and there was a calm.
Then he asked them, “Where is your faith?” But they were filled with awe and amazed and said to one another, “Who then is this, who commands even the winds and the sea, and they obey him?”
The Healing of the Gerasene Demoniac.
Then they sailed to the territory of the Gerasenes, which is opposite Galilee.
When he came ashore a man from the town who was possessed by demons met him. For a long time he had not worn clothes; he did not live in a house, but lived among the tombs.
When he saw Jesus, he cried out and fell down before him; in a loud voice he shouted, “What have you to do with me, Jesus, son of the Most High God? I beg you, do not torment me!”
For he had ordered the unclean spirit to come out of the man. (It had taken hold of him many times, and he used to be bound with chains and shackles as a restraint, but he would break his bonds and be driven by the demon into deserted places.)
Then Jesus asked him, “What is your name?” He replied, “Legion,” because many demons had entered him.
And they pleaded with him not to order them to depart to the abyss.
A herd of many swine was feeding there on the hillside, and they pleaded with him to allow them to enter those swine; and he let them.
The demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.
When the swineherds saw what had happened, they ran away and reported the incident in the town and throughout the countryside.
People came out to see what had happened and, when they approached Jesus, they discovered the man from whom the demons had come out sitting at his feet. He was clothed and in his right mind, and they were seized with fear.
Those who witnessed it told them how the possessed man had been saved.
The entire population of the region of the Gerasenes asked Jesus to leave them because they were seized with great fear. So he got into a boat and returned.
The man from whom the demons had come out begged to remain with him, but he sent him away, saying,
“Return home and recount what God has done for you.” The man went off and proclaimed throughout the whole town what Jesus had done for him.
Jairus’s Daughter and the Woman with a Hemorrhage.
When Jesus returned, the crowd welcomed him, for they were all waiting for him.
And a man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house,
because he had an only daughter, about twelve years old, and she was dying. As he went, the crowds almost crushed him.
And a woman afflicted with hemorrhages for twelve years, who [had spent her whole livelihood on doctors and] was unable to be cured by anyone,
came up behind him and touched the tassel on his cloak. Immediately her bleeding stopped.
Jesus then asked, “Who touched me?” While all were denying it, Peter said, “Master, the crowds are pushing and pressing in upon you.”
But Jesus said, “Someone has touched me; for I know that power has gone out from me.”
When the woman realized that she had not escaped notice, she came forward trembling. Falling down before him, she explained in the presence of all the people why she had touched him and how she had been healed immediately.
He said to her, “Daughter, your faith has saved you; go in peace.”
While he was still speaking, someone from the synagogue official’s house arrived and said, “Your daughter is dead; do not trouble the teacher any longer.”
On hearing this, Jesus answered him, “Do not be afraid; just have faith and she will be saved.”
When he arrived at the house he allowed no one to enter with him except Peter and John and James, and the child’s father and mother.
All were weeping and mourning for her, when he said, “Do not weep any longer, for she is not dead, but sleeping.”
And they ridiculed him, because they knew that she was dead.
But he took her by the hand and called to her, “Child, arise!”
Her breath returned and she immediately arose. He then directed that she should be given something to eat.
Her parents were astounded, and he instructed them to tell no one what had happened.
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Hachê uprant provochon korit ani Devachea Rajeachem xubh-vhortoman porgottit Jezu eka-eka nograntlean ani ganvantlean vetalo. Tachê sangatim te bara zann asle,
ani zanchê voile Tannem devchar kaddlele ani zankam piddê-rogantleô Tannem boreô kel’leô kãi bailô; jichê vele sat devchar bhair sorlele Magdalen mhonntat ti Maria;
ani Herodichea karbharea, Kusachi potinn Juana, ani Suzana, ani sobar dusreô bailô. Teô khud’ aplo duddu-addko moddun Tachi seva-chakri kortaleô .
Dor-eka nogrant thaun lôk Jezu sorxem ietalo; oxem êk urpônz ektthãi zali tedna, Tannem vopar ghalun mhonn’lem:
“Konn-eklo vomp’pi aplem bim vompunk gelo. Vomptana thoddem bim vatter poddlem ani lokan tem maddoilem ani mollba veleam suknneamnim ieun tem khelem.
Ani dusrem khoddpacher poddlem; tem kirlolem, punn xêll nasli dekhun suklem.
Her kantteam modem poddlem, ani kantte borabôr vaddle ani tãnnim tem damun dhôrlem.
Her borê zomnir poddlem; ani kirlon xembhôr-pott taka pik zalem.” Ani vhoddlean arddun Tannem mhonn’lem: “Aikunk kan asleleamnim hem aikunchem.”
Tacheam xisamnim hê voparicho ôrth Tachê kodde vicharlo;
ani Tannem mhonn’lem: “Devachea Rajeache gutt ollkhunk tumkam dil’lem asa; punn herank te voparimninch sangpache, kiteak tim’dolleamnim polletat, punn tankam disona, kanamnim aikotat, punn tankam somzona.’
Tôr voparichi somzonni hi: bim Devachem Utor.
Vatter asat tim, tem aikotat tim; punn magir, bhavart dhorina zaun tankam soddvônn mellona zaunk, devchar ieta ani tanchea kallzantlem Utor kaddun vhorta.
Khoddpacher asat tim, Utor aikun tem khuxalkaien manun ghetat tim; punn tankam pallam nant. Tim thoddoch vêll bhavart dhôrtat ani porikxecho vogôt pavtôch, tim pattim sortat.
Kantteam modem poddlam tem, Utor aikotat tim; punn vetam-vetam jivacheam dhastink ani girestkaiank ani mouzank lagun tim damon urtat ani pik diunk pavonant.
Borê zomnir poddlam tem, borea ani udar kallzan Utor aikun tem samballtat ani aplê thiraiek lagun pik ditat tim.
Ponntti pettoun konnuch ti êkê pailê pondak lipoina, vô bajê tolla dovrina, punn bhitôr ietat titleamnim uzvadd polleunchê khatir ti eka peddar dovortat.
Kiteak xekim ugtem zaunchem na toslem atam kãich na liplelem; nhoi mhonn kollchem na vô uzvadda ieunchem nam toslem atam kãich na gupit.
Mhonntôch tumi koxem aikotat tê vixim chotrai dhôrat; kiteak asa tankam Dev odik-ui ditolo, ani na tanchê lagchem, jem asa mhonn tim somzotat, tem-i Dev kaddun ghetolo.”
Jezuk mellunk Tachi avoi ani Tache bhav pavun sorlim. Lokachi khêtt asli dekhun, Tachê sorxem tankam lagim ieunk zainaslem.
Konnem Taka oxem sanglem: “Tuji avoi ani Tuje bhav bhair ravleant ani Tuka polleunk sôdtat.”
Punn Tannem zap diun mhonn’lem: “Devachem utor aikotat ani palltat tim Mhoji avoi ani Mhoje bhav.”
Êk dis Jezu ani Tache xis eka hoddear choddle ani Tannem tankam sanglem: “Poltoddi ia.” Ani te vochunk lagle;
ani te tanddun vetana Jezuk nhid poddli. Tedna doriant ek vadoll-modd upraslem ani udok bhoron te sonkoxttant poddle.
Tea vellar Tachê sorxem ieun tãnnim Taka zago kelo ani mhonn’lem: “Guruji, Guruji, ami mortanv!” Ani utthun, vareak ani uchamboll lharank Tannem bexttailim; ani tim thamblim ani thonnddai zali.
Ani Tannem tankam mhonn’lem: “Khõi pavlo tumcho bhavart?” Bhieun ani ojap zaun te eka-mekak mhonntale: “Ho konn zait tôr?! Kiteak vareak ani doriak To hukum’ ghalta ani te Tachem aikotat!”
Ani Galileia-Tollea samkar asto Gerasenanchea mulkant te khaddik pavle.
Jezu dodder denvlo tedna, tea nograntlo, devchar boslolo konn-êklo monis Taka mellunk ailo; zaito kall to angak kãich ghalinaslo, ani ghorant nhoi, punn somadhim modem biradd korun astalo.
Jezuk pollena fuddem tannem killônch marli ani, Tacheam pãiam poddun, mottea tallean mhonn’lem: “Jezu, Bhov Vortea Devachea Puta, mhojê kodde Tuka koslem kam’ asa? Mhaka dogdainaka mhonn Tujê lagim poratun magtam.”
Kiteak tea mon’xa velo bhair sor mhonn Jezu tea mhellea atmeak hukum’ ghaltalo. Tôr zaitê pavtti devchar taka zôpt kortalo; dekhun khoddeam-sankllimnim taka bandun dovortale; punn devchar, bandpas toddun, taka eksuream zageancher dhanvddaun vhortalo.
Jezun taka vicharlem: “Tujem nanv kitem?” Tannem zap dili: “Loskor!”, kiteak sobar devchar tachê bhitôr riglele.
Ani apnnank patallant vochunk lainaka mhonn te Tachê lagim magtale.
Tedna thõi dongrar khup dukrancho êk hindd chortalo. Apnnank team dukramnim vochun rigum-di mhonn tãnnim Tachê kodde maglem ani Tannem tankam vochunk dilem.
Devchar mon’xantle bhair sorun dukramnim rigle; ani vhôdd nettan vochun kollsa velean doriant xevtton to hindd buddun melo.
Ghòddlelem polleun rakhnne pollun gele ani nogrant ani kheddeam-ganvamnim tãnnim hi khobor kollit keli.
Ani lôk kitem zalam tem polleunk bhair sorun Jezu-xim ie zalear, zachê vele devchar bhair sorlele to monis angavlim nheslolo, toklen sarko zal’lo, Jezucheam pãiam-xim boslolo tankam mell’lo; ani tim ghaborlim.
Devchar bosloleak Tannem koso boro kelo tem khaxa dekhleleamnim herank sanglem.
Tedna thõicho bhair sorun voch mhonn Gerasenanchea mulkantlo sogllo lôk Jezuk poratunk laglo, kiteak tankam motti bhirant lagleli. Hea pasot eka hoddear choddun To porot ailo.
Zachê vele devchar bhair sorlele, to monis apnnak Tachê borabôr ravum-di mhonn Jezu lagim magtalo; punn Jezun taka oxem sangun dhaddlo:
“Tujea ghora voch ani Devan tujê khatir kelam titlem-i herank sang.” Mhonntôch apnna khatir Jezun kel’lem titlem-i tannem vochun nogor-bhôr lokak kollit kelem.
Jezu porot ailo tedna, lokan Taka ievkar dilo kiteak sogllim Tachi vatt polleun aslim.
Ani ovchit eka devsthanacho odhikari, Jairus nanvancho eklo monis ailo ani Jezucheam pãiam poddun apnnager ie mhonn Taka poratunk laglo,
kiteak bara vorsanchi tachi eklich dhuv mornnachê tonnir asli.
Ani veta astana lôk Taka chênchtalo.
Tedna bara vorsam rogt-pat zal’li êk bail asli; sogllo aplo duddu voizank ghalun-ui konnacheach vokhtan ti bori zainasli.
Tea vellar Jezu pattlean ieun Tachea avoronnachê degek tinnem hat lailo ani tichem rogot vetalem tem rokddench thamblem.
Ani Jezun vicharlem: “Mhaka konnem hat lailo?” Apnnem lavunk na mhonn soglleamnim mhonnlea uprant, Pedrun mhonn’lem: “Guruji, Tujê bhonvtim kedi gordi, ani sogllo lôk Tuka chênchta!”
Ani Jezun mhonn’lem: “Konnem-i tori Mhaka hat laila, kiteak Mhojê bhitorlo êk gunn bhair sorla mhonn Mhaka koll’lam.”
Apunn atam sampoddlich mhonn polleun, ti bail kampun aili, ani Tacheam pãiam poddun apnnem kitea pasot Taka hat lailo ani koxi teach vellar apunn bori zali tem, sogllea loka hujir, tinnem sanglem.
Ani Tannem tika mhonn’lem: “Dhuvê, tujea bhavartan tuka bori keli. Xantin voch atam.”
To uloita thõich astana, konn-eklean devsthanachea odhikariager thaun ieun haka sanglem: “Tuji dhuv bhair poddli; Gurujik anink tras dinaka.”
Punn Jezun hem aikun cheddvachea bapaik mhonn’lem: “Bhienaka. Bhavart mat dhôr ani tem borem zatelem.”
Ghora pavtôch, Pedru, Juanv ani Jakob ani cheddvacho avoibapui, hanchê bhair konnakuch Apnna borabôr bhitôr vochunk Tannem diunk na.
Sogllo lôk cheddva khatir roddtalo ani vilap kortalo; punn Jezun mhonn’lem: “Roddonakat; cheddum morunk na; tem nhidlam.”
Ani lôk tem melam mhonn zanno aslo dekhun, Tacheô moskoreô korunk laglo.
Punn cheddvachea hatak dhorun, Tannem mottea tallean mhonn’lem: “Cheddva, utth!”
Ani tacho jiv porot ailo ani tem rokddench utthlem. Tedna taka kitem-i khaunk diat mhonn Jezun sanglem.
Cheddvacho avoibapui thottaklo; punn ghòddlam tem konnank sanginakat mhonn Jezun tankam adnea keli.
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Luke
| 9 |
He summoned the Twelve and gave them power and authority over all demons and to cure diseases,
and he sent them to proclaim the kingdom of God and to heal [the sick].
He said to them, “Take nothing for the journey, neither walking stick, nor sack, nor food, nor money, and let no one take a second tunic.
Whatever house you enter, stay there and leave from there.
And as for those who do not welcome you, when you leave that town, shake the dust from your feet in testimony against them.”
Then they set out and went from village to village proclaiming the good news and curing diseases everywhere.
Herod’s Opinion of Jesus.
Herod the tetrarch heard about all that was happening, and he was greatly perplexed because some were saying, “John has been raised from the dead”;
others were saying, “Elijah has appeared”; still others, “One of the ancient prophets has arisen.”
But Herod said, “John I beheaded. Who then is this about whom I hear such things?” And he kept trying to see him.
The Return of the Twelve and the Feeding of the Five Thousand.
When the apostles returned, they explained to him what they had done. He took them and withdrew in private to a town called Bethsaida.
The crowds, meanwhile, learned of this and followed him. He received them and spoke to them about the kingdom of God, and he healed those who needed to be cured.
As the day was drawing to a close, the Twelve approached him and said, “Dismiss the crowd so that they can go to the surrounding villages and farms and find lodging and provisions; for we are in a deserted place here.”
He said to them, “Give them some food yourselves.” They replied, “Five loaves and two fish are all we have, unless we ourselves go and buy food for all these people.”
Now the men there numbered about five thousand. Then he said to his disciples, “Have them sit down in groups of [about] fifty.”
They did so and made them all sit down.
Then taking the five loaves and the two fish, and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd.
They all ate and were satisfied. And when the leftover fragments were picked up, they filled twelve wicker baskets.
Peter’s Confession About Jesus.
Once when Jesus was praying in solitude, and the disciples were with him, he asked them, “Who do the crowds say that I am?”
They said in reply, “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.’”
Then he said to them, “But who do you say that I am?” Peter said in reply, “The Messiah of God.”
He rebuked them and directed them not to tell this to anyone.
The First Prediction of the Passion.
He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.”
The Conditions of Discipleship.
Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me.
For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.
What profit is there for one to gain the whole world yet lose or forfeit himself?
Whoever is ashamed of me and of my words, the Son of Man will be ashamed of when he comes in his glory and in the glory of the Father and of the holy angels.
Truly I say to you, there are some standing here who will not taste death until they see the kingdom of God.”
The Transfiguration of Jesus.
About eight days after he said this, he took Peter, John, and James and went up the mountain to pray.
While he was praying his face changed in appearance and his clothing became dazzling white.
And behold, two men were conversing with him, Moses and Elijah,
who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem.
Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him.
As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents, one for you, one for Moses, and one for Elijah.” But he did not know what he was saying.
While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud.
Then from the cloud came a voice that said, “This is my chosen Son; listen to him.”
After the voice had spoken, Jesus was found alone. They fell silent and did not at that time tell anyone what they had seen.
The Healing of a Boy with a Demon.
On the next day, when they came down from the mountain, a large crowd met him.
There was a man in the crowd who cried out, “Teacher, I beg you, look at my son; he is my only child.
For a spirit seizes him and he suddenly screams and it convulses him until he foams at the mouth; it releases him only with difficulty, wearing him out.
I begged your disciples to cast it out but they could not.”
Jesus said in reply, “O faithless and perverse generation, how long will I be with you and endure you? Bring your son here.”
As he was coming forward, the demon threw him to the ground in a convulsion; but Jesus rebuked the unclean spirit, healed the boy, and returned him to his father.
And all were astonished by the majesty of God.
The Second Prediction of the Passion. While they were all amazed at his every deed, he said to his disciples,
“Pay attention to what I am telling you. The Son of Man is to be handed over to men.”
But they did not understand this saying; its meaning was hidden from them so that they should not understand it, and they were afraid to ask him about this saying.
The Greatest in the Kingdom.
An argument arose among the disciples about which of them was the greatest.
Jesus realized the intention of their hearts and took a child and placed it by his side
and said to them, “Whoever receives this child in my name receives me, and whoever receives me receives the one who sent me. For the one who is least among all of you is the one who is the greatest.”
Another Exorcist.
Then John said in reply, “Master, we saw someone casting out demons in your name and we tried to prevent him because he does not follow in our company.”
Jesus said to him, “Do not prevent him, for whoever is not against you is for you.”
Departure for Jerusalem; Samaritan Inhospitality.
When the days for his being taken up were fulfilled, he resolutely determined to journey to Jerusalem,
and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there,
but they would not welcome him because the destination of his journey was Jerusalem.
When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?”
Jesus turned and rebuked them,
and they journeyed to another village.
The Would-be Followers of Jesus.
As they were proceeding on their journey someone said to him, “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.”
And to another he said, “Follow me.” But he replied, “[Lord,] let me go first and bury my father.”
But he answered him, “Let the dead bury their dead. But you, go and proclaim the kingdom of God.”
And another said, “I will follow you, Lord, but first let me say farewell to my family at home.”
[To him] Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”
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Jezun bara zannank ektthãi apoun haddle ani soglle devchar kaddunk, toxench pidda-rôg boro korunk, tankam podvi ani odhikar dilo,
ani Devachem Raj porgott korchê khatir ani vaittakarank borim korchê khatir, Tannem tankam daddle.
Tannem tankam oxem sangun dhaddle: “Vattek danddo, poti, khann-jevonn, duddu, kãich vhoronakat; ani don angavlim tumchê kodde aschim nhoi.
Khõichea-i eka ghorant bhitôr sorxeat, tê svatê vele bhair soro porian, thõich ravat.
Konn tumkam ghena zatit zalear, tea nograntle bhair sortana, tancher add govaiki diunchê khatir tumcheam pãianchi dhull porian zhaddun uddoiat.”
Mhonntôch te bhair sorle ani veta thõi xubhvhortoman porgottit ani piddevontank borim korit ganvan-ganv bhonvle.
Herod upraza ghòddtalem titlem-i aikun ghuspolo; kiteak kãi zannam Juanv mel’leantlo jivont zala, oxem mhonnot;
dusrim konn Elija novean dixtti poddla mhonnot; tori her konn-konn adleantlo konn-êk provadi jivo zala, oxem mhonnot.
Punn Herod mhonnunk laglo: “Juanv? Tachem xins hanvem tôr kaplem! Zachê vixim heô khobrô hanv aikotam, to konn tôr?” Ani Taka khaxa polleunk to axetalo.
Apostlamnim porot ieun, apnnem kel’lem titlem-i Jezuk sanglem; magir, ekvodde aschê khatir, Bethsaida mhonnlelea eka zagear To tankam gheun gelo.
Tem aikun lôk Tachê pattlean gelo ani Tannem tankam ievkar dilo. Devachea Rajea vixim To tanchê lagim uloilo ani jeam konnank borim zaunchi goroz asli, tankam Tannem borim kelim.
Dis poddcho vêll zal’lo ani bara xisamnim lagim ieun Taka sanglem : “Lokak dhaddun di. Ami hanga eksurê svater asanv. Mhonntôch tankam bhonvtonncheam nogramnim ani gramamnim vochun biradd sodum-di ani apnnanchea jevnna-khannachem polleum-di.”
Ani Tannem portipall kelo: “Tankam khaunk-jevunk tuminch diat.” Punn tãnnim oxem mhonn’lem : “Panch undde ani don maslleô kaddun, amchê lagim anink kãich na; ami vochun hea sogllea lokak puro-xem jevonn viktem ghetlear bi zait!”
Kiteak sumar panch hozar dadle asle. Punn Tannem Apleam xisank sanglem: “Sumar pon’nas-pon’nasancheam zomeam-zomeamnim tankam jevnnak bosoiat.”
Tãnnim toxem kelem ani soglleank bosoilim.
Tedna Tannem, panch undde ani don maslleô hatant gheun ani sorgar dolle ubarun, Tannem Devak dhinvaslo ani tanche kuddke kele ani lokak vanttunk, Tannem te xisam kodde dile.
Sogllim jevlim ani dhadoxi zalim ani urlele kuddke-tukdde ektthãi korun tãnnim bara panttleô bhorleô.
Apleam xisam mukhar êk dis Jezu ekloch magnnem korun aslo. Tedna Tannem tankam vicharlem : “Lôk Mhaka konn-so dhôrta?”
Ani tãnnim oxi zap dili: “Kãi zann Juanv Batist, dusrim konn Elija ani her konn-konn jivont zal’lo konn-êk adleantlo provadi.”
Tannem vicharlem: “Punn tumi Mhaka konn mhonn dhôrtat?” Zobab diun Pedrun mhonn’lem: “Devacho Krist Tunch!”
Punn hem konnankuch sanginakat mhonn Jezun khoraien tankam adnea keli.
Tannem mhonn’lem: “Mon’xachea Putan zaitem sõsunk zai: zannte, mukhel iadnik ani dhormxastri Taka bhairaitele ani jivexim martele, ani Dev Taka tisrea disa punorjivont kortolo. Hem sogott Tachê vixim Devachi khuxi.”
Magir Tannem soglleam lagim uloun mhonn’lem: “Konnank Mhozo pattlav korchi khuxi asa zait, tãnnim apnnanchêch khuxechi vatt sôddchi, dôr-disa aplo khuris ukôlcho ani Mhojê pattlean ieunchem.
Kiteak aplo jiv samballun dhorunk sôdtat tim aplo jiv hogddaitelim, punn Mhojê khatir aplo jiv hogddaitat tim aplo jiv samballun dhôrtelim.
Mhonntôch akho sonvsar zôddit ani apnnachoch ibadd vô apnnachench ghorttann korit zalear, mon’xak koslo adav?
Tôr Mhoji ani Mhojeam utranchi konnank loz disot zalear, Aplê ani Bapachê ani bhagevont dutanchê mhoimen Apunn ietolo tedna, Mon’xachea Putak-ui tanchi loz disteli.
Hanv tumkam khorench sangtam, Devachem Raj dekhlea bogor morchim nant toslim kãi zannam hanga asat.”
Hem uloun sumar atth dis zatôch, Pedruk, Juanvak ani Jakobak gheun Jezu magnnem korunk eka dongrar choddun gelo.
Magnnem korta astana, Tachea mukhamollachem rup bodòl’lem ani Tachi nhesônn loklokit, dhovi-ful zali.
Ovchituch dog dadle thõi hajir zale: te Tachê lagim uloitale. Te mhonn’lear Moizes ani Elija.
Te mhoimen bhòrlele dixtti poddle ani koxê bhaxen Jezu Jeruzalea Aplem jivit sompadun vecho aslo tê vixim te gozal kortale.
Pedru ani tache sangati jemen zodd zal’le, punn te zagech ravle ani Tachi mhoima tãnnim polleli ani Tachê borabôr ube aslele team dogank-ui dekhle.
He Jezu sorxile koddsorun vetale tedna, Pedrun Taka mhonn’lem : “Guruji, ami hangasoruch ravlear borem ! Mhonntôch tin tombu tãnnum-ia: êk Tuka, êk Moizesak ani êk Elijak.” Apunn kitem mhonnta tem toch nokllo aslo.
Oxem to uloita thõich astana, ek kup ailem ani kupan tancher savlli ghali, ani tea kupant rigtôch xis bhiele.
Ani kupantlo oso ho tallo aikunk ailo: “Ho Mhozo Put, Hanvem vinchun kaddlolo; Tachem aikat!”
Ani ho tallo gaztôch, Jezu ekvoddo tankam dixtti poddlo. Team disamnim, apnnem dekhlelem tê vixim, xis ogech ravle ani tãnnim tem konnakuch kãi sangunk na.
Dusrea disa te dongra vele denvtastana khup lôk tankam mellunk ailo.
Ovchit lokachea zomeantlea eka mon’xan vhoddlean uloun mhonn’lem: “Guruji, doia korun mhojea putak polle mhonn magtam: to mhozo ekloch put.
Ani, polle, devchar taka ghôtt dhôrta, okosmat killônch marta ani tonddantlean fenno kaddi-sôr taka foddfoddaita; ani bhurgeak boroch koxttainastana to sompeponnim bhair sorona.
Taka kaddun uddoiat mhonn hanvem Tujeam xisam kodde maglem, punn tanchean nozo zalem.”
Jezun portipallun mhonn’lem: “Kosli mhonn bhavart-nasleli ani khotti pinddka hi! Anink kitlo mhonn vêll tumchê sorxem Hanvem aschem ani tumkam Hanvem sôschim? Tujea putak hangasôr hadd.”
Ani to bhurgo lagim ieta astanach, devcharan taka foddfoddaun dhornnir apttilo. Punn Jezun mhellea atmeak mottean hukum ghalun bhurgeak boro kelo ani tachea bapaichê adhin dilo.
Devachi thorai polleun sogllim thottaklim.
Jezu kortalo titlea-i vixim soglleank ojap distalem tedna, Tannem Apleam xisank mhonn’lem: “Chotraien tumi him utram ghott monant dhôrat : Mon’xacho Put mon’xanchea hatant poddcho asa.”
Punn Tannem sanglem tem, te somzunk nant, tôr tacho ôrth tankam mellcho nhoi mhonn tanchea gineanak tem lipon urlem; ani tea utra vixim Tachê lagim vicharunk-ui tankam bhem distalem.
Apnnam modem konn vhôdd zait tê vixim tanchê bhitôr êk vad upraslo.
Punn tanchea monant gholltalim tim chintna polleun, Jezun eka bhurgeak ghetlo ani, taka Aplê kuxik dovrun,
tankam mhonn’lem: “Jim konn hea bhurgeak Mhojea nanvan ghetat, tim Mhaka ghetat; ani Mhaka ghetat tim Mhaka dhaddla Taka ghetat. Kiteak tumam-somestam modem zo konn odik lhan toch soglleam poros vhôdd.”
Juanvan tondd ghalun mhonn’lem: “Guruji, amchê sangatim Tuzo pattlav korinaslelea konn-ekleak Tujea nanvan devchar kaddtastanam ami dekhlo ani taka ami mona kelo.”
Ani Jezun taka mhonn’lem: “Taka mona korinakat; kiteak tumcher add nant tim tumchea bhaga asat.”
Jezuk sorgar ubarun vhorche dis bhoron ietale tedna, Tannem Jeruzaleak vechem mhonn Aplem mon thir kelem;
ani Apnna fuddem Tannem niropi dhaddle. Tachê pasot toiari korchê khatir te vochun Samariekaranchea eka ganvant bhitôr sorle.
Punn Jeruzaleak vochunk Tannem tharail’lem dekhun, hãnnim Taka ievkar diunk na.
Tem polleun Tacheam xisam, Jakoban ani Juanvan, vicharlem: “Tankam lasun uddounk hukum’ ghalun sorga velo uzo ami denvoil’lo Tuka zai?”
Ani vollon Tannem tankam bobatt keli
ani te dusrea eka ganvant gele.
Tê vatten cholta astana konn-eklean Taka mhonn’lem: “Tum vexi thõisor Tujê pattlean hanv-ui ietolom.”
Jezun zap dili: “Koleank dholi ani varea veleam suknneank nhidunk zage asat, punn Mon’xachea Putak Apli tokli tenkounk khõisoruch zago na.”
Dusrea konn-ekleak Tannem mhonn’lem : “Mhojê pattlean ie.” Punn tea mon’xan oso zabab dilo: “Poilo vochun hanvem mhojea bapaik matiek lavunk mhaka rojia di.”
Punn Jezun taka zap dili: “Meleant tankam apleam mel’leank matiek lavum-di; punn tum voch ani Devachem Raj porgott kôr.”
Anink eklean mhollem: “Saiba, hanv Tujê pattlean ietam, punn poilim mhaka mhojeam ghorcheank adêus korun ieum-di.”
Taka Jezun sanglem: “Konn-ui nangrak hat ghalea uprant pattlean vollon polletit, tim Devachea Rajeak purtim nhoi.”
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Luke
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After this the Lord appointed seventy[-two] others whom he sent ahead of him in pairs to every town and place he intended to visit.
He said to them, “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.
Go on your way; behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals; and greet no one along the way.
Into whatever house you enter, first say, ‘Peace to this household.’
If a peaceful person lives there, your peace will rest on him; but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment. Do not move about from one house to another.
Whatever town you enter and they welcome you, eat what is set before you,
cure the sick in it and say to them, ‘The kingdom of God is at hand for you.’
Whatever town you enter and they do not receive you, go out into the streets and say,
‘The dust of your town that clings to our feet, even that we shake off against you.’ Yet know this: the kingdom of God is at hand.
I tell you, it will be more tolerable for Sodom on that day than for that town.
Reproaches to Unrepentant Towns.
“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, sitting in sackcloth and ashes.
But it will be more tolerable for Tyre and Sidon at the judgment than for you.
And as for you, Capernaum, ‘Will you be exalted to heaven? You will go down to the netherworld.’
Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me.”
Return of the Seventy-two.
The seventy[-two] returned rejoicing, and said, “Lord, even the demons are subject to us because of your name.”
Jesus said, “I have observed Satan fall like lightning from the sky.
Behold, I have given you the power ‘to tread upon serpents’ and scorpions and upon the full force of the enemy and nothing will harm you.
Nevertheless, do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven.”
Praise of the Father.
At that very moment he rejoiced [in] the holy Spirit and said, “I give you praise, 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 who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son wishes to reveal him.”
The Privileges of Discipleship.
Turning to the disciples in private he said, “Blessed are the eyes that see what you see.
For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.”
The Greatest Commandment.
There was a scholar of the law who stood up to test him and said, “Teacher, what must I do to inherit eternal life?”
Jesus said to him, “What is written in the law? How do you read it?”
He said in reply, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.”
He replied to him, “You have answered correctly; do this and you will live.”
The Parable of the Good Samaritan.
But because he wished to justify himself, he said to Jesus, “And who is my neighbor?”
Jesus replied, “A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead.
A priest happened to be going down that road, but when he saw him, he passed by on the opposite side.
Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side.
But a Samaritan traveler who came upon him was moved with compassion at the sight.
He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn and cared for him.
The next day he took out two silver coins and gave them to the innkeeper with the instruction, ‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.’
Which of these three, in your opinion, was neighbor to the robbers’ victim?”
He answered, “The one who treated him with mercy.” Jesus said to him, “Go and do likewise.”
Martha and Mary.
As they continued their journey he entered a village where a woman whose name was Martha welcomed him.
She had a sister named Mary [who] sat beside the Lord at his feet listening to him speak.
Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.”
The Lord said to her in reply, “Martha, Martha, you are anxious and worried about many things.
There is need of only one thing. Mary has chosen the better part and it will not be taken from her.”
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Hachê uprant Somian anink beastôr zannank nemle ani Apunn vecho aslo tea-tea nogrant ani tê-tê svater tankam dogam-dogank Apnna fuddem dhaddle.
Ani Tannem tankam mhonn’lem: “Pik khorench khup, punn vavraddi thodde; hea pasot pikachea dhonia lagim aplê lunvnnê-môllnnek vavraddi dhadd mhonn magat.
Vochat, punn landdgeam modem menddre koxe Hanv tumkam dhaddtam mhonn chotrai dhôrat.
Bhokxem vô bhuti vô vhannô vhoronakat, ani vatter konnakuch hoddkinakat.
Khõichea-i ghorant bhitôr sorxeat zalear, ‘hea ghorak xanti!’ oxem poilench mhonnat.
Xanti favo-aslelim mon’xam thõi astit zalear, tumchi xanti tancher denvteli; na tôr , ti tumchê thãi porot ieteli.
Ekach ghorant ravun, tim kitem-i tunkam ditat tem khaiat ani pieiat, tôr vavraddeak aplo muxaro favo. Ghora-ghorim bhonvonakat;
ani khõichea-i nogrant bhitôr sorxeat ani tim tumkam ievkar ditit zalear, tumkam vaddtat tem jevat.
Thõi astit team vaittakarank borim korat ani ‘Devachem Raj tumchê thãi ieunchem zalem’, oxem sangat.
Punn khõichea-i nogrant bhitôr sorxeat ani tim tumkam ievkar dina zatit zalear, rosteancher vochun mhonnat:
‘Amcheam pãiank lagloli tumchea nograchi dhull porian ami tumcher add zhaddun uddoitanv. Toripunn Devachem Raj ieunchem zalem mhonn zanno zaiat.’
Hanv tumkam sangtam: tea Disa Sodomachi zhôddti toslea nogra itli khôr zaunchi na.
Kotta tujem, Korazin! kotta tujem, Bethsaidê! Tôr tumchê modem keleant tim vismitam Tir ani Sidon nogramnim kel’lim zalear, patkachi dhuk dhorun, aplem jivit-mon bodlun, kamblleachem saka-fottem ghalun ani gobracher bosun tednanchê tednanch tim Devaxim portoto aslim.
Zhôddtechea Disa Tirachi ani Sidon’chi zhôddti tumchê itli khôr zaunchi na.
Ani tum, Kapernauma, voir mollba porian ubaron pavteli mhonn ravtai kitem? Na! patalla porian tum sokla xevttoteli.
Tumchem aikotat tim Mhojem aikotat; tumchi beporva kortat tim Mhoji beporva kortat; ani Mhoji beporva kortat tim Mhaka dhaddla Tachi beporva kortat.”
Te beastôr xis khuxalbhorit zaun porot aile. Tãnnim mhonn’lem: “Saiba, Tujea nanvan devchar porian amkam khalte zale.”
Ani Tannem tankam sanglem: “Viz koso sorgar thaun poddlolo Hanvem Soitanak dekhlo.
Polleiat, sorop ani vinchu ani dusmanachi soglli podvi pãiam tolla mostunk Hanvem tumkam odhikar dila; kãi-ek tumkam vaitt zaunchem na.
Toripunn devchar tumkam khalte zatat mhonn khuxi zaunchê bhaxek, tumchim nanvam sorgar boroil’lim asat mhonn khuxal zaiat.”
Teach vellar Povitr Atmea udexim sontosan bhoron, Tannem mhonn’lem: “Bapa, sorga ani pritumechea Dhonia, heô vostu zannarank ani xanneank lipoun dovorleôi ani supurleam bhurgeank teô ugteô keleôi mhonn Hanv Tuka vakhanntam. Hôi, Bapa, tôr hench Tuka borem dislem.
Sogllem Mhojea Bapan Mhojea hatant ghal’lem asa; ani Put konn to konnuch nokllo bogor Bap; ani Bap konn to konnuch nokllo bogor Put ani zankam Bap dakhoun diunchi Putak khuxi asot tim mon’xam.”
Ani Apleam xisam vatten vollon ani tankam kuxin gheun Tannem mhonn’lem: “Tumi polletat tem polletele dolle bhagi;
tôr Hanv tumkam sangtam: tumi polletat tem polleunk zaite provadi ani patxai axele, punn tankam mellunk na; ani tumi aikotat tem aikunk-ui te axele, punn tankam aikunk mellunk na.”
Tedna Jezuk kosak lavunk eka dhormxastrean utthun oxem vicharlem: “Guruji, sasnnik jivit mellonk, hanvem kitem korunk zai?”
Tannem taka oxi zap dili : “Somurtint kitem boroil’lem asa? Tem koxem vachtai, sangxi?”
Tannem portipallun mhonn’lem: “Sogllea tujea kallzan, sogllea tujea jivachea bollan, sogllê tujê xoktin, ani sogllea tujea monan Sorvespora tujea Devacho tum môg kortoloi, ani tuzo môg kortai tosoch tujea peleacho kortoloi.”
Ani Jezun taka sanglem: “Tuzo zobab sarko asa; toxench kôr ani tuka jivit melltelem.”
Punn aplea vicharak karonn asa mhonn dakhounk tannem Jezuk vicharlem: “Tôr mhozo pelo konn?”
Jezun oso portipall kelo: “Konn-êk monis Jerikeak vochunk Jeruzalea thaun denvun ietalo; vatter to choranchea hatant sampoddlo; tãnnim tachê kodde aslem titlem-i kann gheun, taka ghai poddo-sôr mar ghalo, taka ordo-mel’lo korun sôddlo ani apunn pollun gele.
Tedna oxem ghòddlem: konn-eklo iadnik têch vatten denvun ietalo; tannem taka dekhlo ani dusrê kuxin soron to cholot ravlo.
Tosoch êk levit tevxilean pavun sorlo ani taka polleun, to-i dusrê kuxin soron cholot fuddem gelo.
Punn êk vattsur Samariekar tevxilean vetana tachê sorxem pavlo ani, taka polleun, tea babddeache taka churchure disle.
To lagim ailo, tel ani soro lavun tannem tache ghai bandle, taka aplea gaddvacher ghalo ani êkê khannavollint taka vhorun tacho poramôs kelo.
Dusrea disa tannem don dinar kaddun khannavollkarak dile ani mhonn’lem: ‘Tacho samball kôr ani kitem-i ogllo khôrch tuka zait zalear, hanv porot ietam tedna tuka farik kortolom.’
Team choranchea hatant sampoddleleacho, heam tegam bhitôr konnem apunn pelo zaun dakhoilem-xem tuka dista?”
Tannem zap dili; “Tachi doia korun dakhoili tannem.” Tedna Jezun taka sanglem: “Voch ani tum-vui toxench kôr.”
Magir ghòddlem tem hem: Apli bhonvddi korta astana, Jezu eka ganvant bhitôr sorlo ani Marta nanvachê êkê bailen aplea ghorant Taka soniman kelo.
Tika Maria mhonnleli êk bhoinn asli; ti Somiachem utor aikunk Tacheam pãiam kodde bosun ravli.
Punn Marta ghoracheam rattimnim bharim harpit zatali; Tachea fuddeant ieun tinnem mhonn’lem: “Jevnnacho sogllo bhar mhojê bhoinnin mhojeruch sôddlo mhonn Tuka kãich poddona? Ie ani mhaka adar di mhonn sang mum tika!”
Ani portipallun Somian mhonn’lem: “Marta, Marta, kitleam vostunchi mhonn dhasti tuka?
Thoddeôch vostu puro, khorem mhonn’lear êkuch gorjechi. Marien boro to vantto vinchun kaddla ani konnuch tichê lagcho to kann gheuncho na.”
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Luke
| 11 |
He was praying in a certain place, and when he had finished, one of his disciples said to him, “Lord, teach us to pray just as John taught his disciples.”
He said to them, “When you pray, say:
Father, hallowed be your name,
your kingdom come.
Give us each day our daily bread
and forgive us our sins
for we ourselves forgive everyone in debt to us,
and do not subject us to the final test.”
Further Teachings on Prayer.
And he said to them, “Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread,
for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’
and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.’
I tell you, if he does not get up to give him the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence.
The Answer to Prayer.
“And I tell you, ask and you will receive; 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.
What father among you would hand his son a snake when he asks for a fish?
Or hand him a scorpion when he asks for an egg?
If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the holy Spirit to those who ask him?”
Jesus and Beelzebul.
He was driving out a demon [that was] mute, and when the demon had gone out, the mute person spoke and the crowds were amazed.
Some of them said, “By the power of Beelzebul, the prince of demons, he drives out demons.”
Others, to test him, asked him for a sign from heaven.
But he knew their thoughts and said to them, “Every kingdom divided against itself will be laid waste and house will fall against house.
And if Satan is divided against himself, how will his kingdom stand? For you say that it is by Beelzebul that I drive out demons.
If I, then, 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 finger of God that [I] drive out demons, then the kingdom of God has come upon you.
When a strong man fully armed guards his palace, his possessions are safe.
But when one stronger than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.
Whoever is not with me is against me, and whoever does not gather with me scatters.
The Return of the Unclean Spirit.
“When an unclean spirit goes out of someone, it roams through arid regions searching for rest but, finding none, it says, ‘I shall return to my home from which I came.’
But upon returning, it finds it swept clean and put in order.
Then it goes and brings back seven other spirits more wicked than itself who move in and dwell there, and the last condition of that person is worse than the first.”
True Blessedness.
While he was speaking, a woman from the crowd called out and said to him, “Blessed is the womb that carried you and the breasts at which you nursed.”
He replied, “Rather, blessed are those who hear the word of God and observe it.”
The Demand for a Sign.
While still more people gathered in the crowd, he said to them, “This generation is an evil generation; it seeks a sign, but no sign will be given it, except the sign of Jonah.
Just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation.
At the judgment the queen of the south will rise with the men of this generation and she will condemn them, because she came from the ends of the earth to hear the wisdom of Solomon, and there is something greater than Solomon here.
At the judgment the men of Nineveh will arise with this generation and condemn it, because at the preaching of Jonah they repented, and there is something greater than Jonah here.
The Simile of Light.
“No one who lights a lamp hides it away or places it [under a bushel basket], but on a lampstand so that those who enter might see the light.
The lamp of the body is your eye. When your eye is sound, then your whole body is filled with light, but when it is bad, then your body is in darkness.
Take care, then, that the light in you not become darkness.
If your whole body is full of light, and no part of it is in darkness, then it will be as full of light as a lamp illuminating you with its brightness.”
Denunciation of the Pharisees and Scholars of the Law.
After he had spoken, a Pharisee invited him to dine at his home. He entered and reclined at table to eat.
The Pharisee was amazed to see that he did not observe the prescribed washing before the meal.
The Lord said to him, “Oh you Pharisees! Although you cleanse the outside of the cup and the dish, inside you are filled with plunder and evil.
You fools! Did not the maker of the outside also make the inside?
But as to what is within, give alms, and behold, everything will be clean for you.
Woe to you Pharisees! You pay tithes of mint and of rue and of every garden herb, but you pay no attention to judgment and to love for God. These you should have done, without overlooking the others.
Woe to you Pharisees! You love the seat of honor in synagogues and greetings in marketplaces.
Woe to you! You are like unseen graves over which people unknowingly walk.”
Then one of the scholars of the law said to him in reply, “Teacher, by saying this you are insulting us too.”
And he said, “Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them.
Woe to you! You build the memorials of the prophets whom your ancestors killed.
Consequently, you bear witness and give consent to the deeds of your ancestors, for they killed them and you do the building.
Therefore, the wisdom of God said, ‘I will send to them prophets and apostles; some of them they will kill and persecute’
in order that this generation might be charged with the blood of all the prophets shed since the foundation of the world,
from the blood of Abel to the blood of Zechariah who died between the altar and the temple building. Yes, I tell you, this generation will be charged with their blood!
Woe to you, scholars of the law! You have taken away the key of knowledge. You yourselves did not enter and you stopped those trying to enter.”
When he left, the scribes and Pharisees began to act with hostility toward him and to interrogate him about many things,
for they were plotting to catch him at something he might say.
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Jezu êkê kodden magnnem korun aslo, ani Tannem tem sompoilea uprant, Tacheam xisantlea konn-eklean Taka mhonn’lem: “Somia, Juanvan apleam xisank magnnem korunk xikoilam toxem, Tum-i amkam xikoi.”
Tannem tankam sanglem: “Tumi magnnem kortat tedna oxem mhonnat:
‘Bapa, Tujem nanv Povitr zaum;
Tujem Raj ieum;
Tuji khuxi sorgar zata toxi sonvsarant zaum!
amcho dispotto giras disachea disa amkam di;
ani amchim patkam bhogôs,
kiteak amcher chukleleank ami-i bhôgxitanv;
ani amkam tallnnent poddunk dium naka.”
punn vaitt vignantlim amkam nivar.
Ani Tannem tankam sanglem: “Tumchê modem konn-ekleak êk ixtt asa mhonn somzat; ani ho modianir tachê-xim vochun taka oxem mhonnta: ‘Ixtta, mhaka tin undde uxnne di;
mhozo êk ixtt vattecho pavun sorla ani taka vaddunk mhojê lagim kãich na.”
Ani tea mon’xan bhitôr thaun oxi zap dili: ‘Mhaka tras dinaka; atam darak khill ghali ani mhojim bhurgim ani hanv nhidunk geleanv; mhojean utthun tuka diunk zaina.’
Ani to darar marituch ravot zalear, Hanv tumkam sangtam, to monis ixttagotik lagun utthun dina zalear-ui, tachê korandaiek lagun taka goroz tem kaddun ditolo.
Toxench Hanv tumkam sangtam: magat ani Dev tumkam ditolo, sôdat ani tumkam melltelem, darar marat ani tem tumkam ugòddtelem;
kiteak magtat tim ghetat, sôdtat tankam mellta, ani darar martat tankam tem ugòddtelem.
Maslli magto aplea putak masllechê svater êk sorôp diit toslo tumchê modem konn bapui asa zait?
Vô tantim magit zalear, bapui taka vinchu kaddun diit?
Tumi vaittovim zaun-ui, tumcheam bhurgeank boreô vostu diunk tumi zannont zalear, tea-vôn kitlo odik tumcho sorgincho Bap Apnna lagim magteleank Povitr Atmo diuncho na?”
Mono korun sodd’lo eka monxa velo ek devchar Jezu kaddtalo. Punn to devchar kaddina fuddem to mono ulounk laglo, ani sogllo lôk ojap zalo.
Tori astana tea lokantleam kãi zannamnim mhonn’lem: “Beelzebul, devcharanchea pordhana udexim ho monis devchar kaddta.”
Her konn-konn Tachi porikxa korunk sorga veli êk khunna Tachê kodde magtalim.
Tanchim chintnam ollkhun Jezun oxem tankam mhonn’lem: “Khõichea-i eka rajea bhitôr nagrikanche pongodd ekamekacher uprasun zhuz korunk lagle zalear, tem raj padd zatelem ani ghorar ghor moddon poddtelem.
Mhonntôch Soitanachea rajeant-ui ekamekacher zhuztele pongodd asat tôr, tachem raj koxem mhonn ubem dhòrtelem? Hem Hanv sangtam kiteak Beelzebulachê podven Hanv devchar kaddtam mhonn tumi mhonntat!
Hanv Beelzebulachê podven devchar kaddtam zalear, tumche pattlavdar konnachê podven kaddtat tôr? Mhonntôch tinch tumchi nit kortelim.
Punn Hanv Devachê podven devchar kaddtam zalear, Devachem Raj tumchê thãi khorench pavl’lench asa.
Konn-êk bollixtt monis aplim sogllim hatiaram gheun aplem ghor rakhit zalear, tachê kodde asa titleak-ui kãich bhirant na.
Punn tachê-kui bollixtt dusro eklo ieun taka haroit tedna, jeam hatiarancher to patietalo tim sogllim ho odik bollixtt monis kann ghetolo ani tacho mal vantt’tolo.
Mhojea bhaga nant tim Mhojer add asat; ani Mhojê borabor punzainant tim ximpddaitat.
Mhello atmo mon’xa velo bhair sortôch, sukea soddear visôv sodit bhonvta, ani taka visôv mellona zaun mhonnta: ‘Hanv bhair sorlolom tea mhojea ghora bhitôr hanv porot rigtolom.’
Ani thõi ie zalear, tem zhaddlelem ani nettoil’lem taka mellta.
Tedna to vochun apnna-vôn odik noxtte anink sat atme apnna borabôr gheun ieta; ani bhitôr rigun, thõi te aplem tthikann kortat; ani tea mon’xachi magirli doxa tachê adlê goti poros paxtt zata.”
To oxem uloita thõich astana zomlelea lokantlê konn-êklê bailen vhoddlea tallean Taka mhonn’lem: ‘Tuka samball’lo to kusvo ani Tuka dud dilem tem horddem bhagi.’
Punn Tannem mhonn’lem: “Hem khorem; toripunn Devachem utor aikotat ani samballtat tim odik bhagi!”
Lokachi urpônz Jezu bhonvtonnim vaddot vetali; tedna To oxem mhonnunk laglo: “Hi atanchi pinddka noxtti pinddka; ti êk khunna magta, punn Jonasachi khunna kaddun Dev tika dusri khunna diuncho na;
kiteak zoso Ninivechea lokak Jonas khunna zal’lo, toso Mon’xacho Put hê pinddkek zatolo.
Zhôddtechea Disa Dokhinnechi Ranni hê pinddkecheam mon’xam borabôr ubi zateli ani ticho guneanv dakhoun diteli, kiteak ti pritumecheam ximam thaun Solomanvachem xanneponn aikunk ail’li; ani, polleiat, Solomanva poros vorto hanga asa Eklo!
Ninivecho lôk Zhôddtechea Disa hê pinddkê borabôr ubo zatolo ani ticho guneanv dakhoun ditolo, kiteak Jonasachem provochon aikun tannem aplem jivit-mon bodlun Deva xim porot ailo; ani, polleiat, Jonasa poros vorto hanga asa Eklo!
Ponntti lavun konnuch ti êkê lhan kuddint lipoun dovrinant, nhoi mhonn pailê tolla dovrinant, punn bhitôr sortat tãnnim uzvadd polleunchê khatir ti eka peddar dovortat.
Tujea jivitachi ponn’ti tuzo dollo; tuzo dollo nivôll aslear, sogllem tujem jivit diptibhorit zata; punn tuzo dollo nivôll naslear, tujem jivit-ui kallokant buddon urta.
Mhonntôch tujê bhitôr asa to uzvadd kallôk zaina zaunk chotrai dhôr.
Hea pasot, tujem akhem jivit, kosloch kallôk nastana, diptivont zait zalear, tujer aplim kirnnam ghaltelê ponnttê bhaxen, tujem jivit uzvadduch fankoitelem.”
Jezu uloun thamblo tedna, konn-eklea Farizevan Taka apnnager jevnnak apoilo. Ani To tanger vochun jevnnak boslo.
Jevnna adim Tannem kiteak hat dhuvunk nant tem polleun, to Farizêv aplea monantuch gholloun vichartalo.
Ani Somian taka sanglem: “Arê, tumi Farizev patr ani tatt bhailean nitoll kortat, punn tumi bhitorlean nagovnnen ani khotteponnan bhòrleat.
Kitle mhonn pixe tumi! Bhailem toxench bhitorlem teach Devan kelam nhoi?
Dekhunuch, tumchê kodde asa tantlem kaddun dublleank diat, ani, polleiat, tumchem sogllem nitoll zatelem.
Farizevamnô, kottakotta tumchem! Hortelanv, koddipat, ani sogllê torecho bhaji-palo hancho dhavo vantto tumi Devak mhonn farik kortat, punn neainit ani Devacho môg tumi sôddtat. He kaide ki tumi pallunk zai asle, ani te-i chukounche nhoi asle.
Farizevamnô, kottakotta tumchem! Devsthanamnim poile-voile zage ani tinttear salam’ tumkam zoboruch ruchtat.
Tumchem kotta! Dixtti poddonant ani lôk nokllo zaun tancher cholta tosle fondd tumi.”
Dhormxastreantlea eklean Taka portipallun mhonn’lem: “Guruji, oxem uloun tum amkam-i opman kortai.”
Ani Tannem oxi zap dili: “Dhormxastreamnô, tumchem-i kottakotta! Sõsunk zainant toslim ojim tumi mon’xank vhorunk laitat, punn team ojeank ek bott porian tumi laixat-xe nant.
Kottakotta tumchem! Kiteak provadeank iadgiri bandtat tumi, punn tumcheanch purvozamnim tankam jivexim marle.
Tãnnim tancho jiv kaddlo ani tumi tankam iadgiri bandtat, ani oxem tumcheam purvozanchim kortubam tumi monzur kortat mhonn tumi sarkich govai ditat.
Tea pasot Devachê Zannvaien legun oxem mhonn’lam: ‘Hanv tanchê thãi provadi ani apostl dhaddtolom ani tantleam kãi zannank te jivexim martele ani dhumallo ditele.’
Hea pasot, sonvsar rochla tethun thaun soglleam provadeanchea vikrail’lea rogtacho hê pinddken Devak hixôb diuncho poddtolo.
Abelachea rogta thaun tem vedi ani Devmondira modem jivexim marlelea Zakariasachea rogta porian. Hôi, Hanv tumkam sangtam, hê pinddken Devak hea soglleacho hixôb diunchoch poddtolo!
Dhormxastreamnô, kottakotta tumchem! Kiteak Zannvaiechi chavi tumi gheun geleat; tumi bhitôr sorunk nant te sorunk nant, ani bhitôr sorunk sôdtalim tankam-i tumi bhitôr sorunk diunk na.”
Hem sangun Jezu thõisorlo bhair sorlea uprant, Farizev ani dhormxastri ekdomuch Tacheam pallank lagle ani tonddak tondd zaunchea monan Taka sobar proxn ghalit ravle.
Te Taka fas manddun Tachea tonddantlea koslea-i utracher Taka dhorunk ravtale.
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Luke
| 12 |
Meanwhile, so many people were crowding together that they were trampling one another underfoot. He began to speak, first to his disciples, “Beware of the leaven—that is, the hypocrisy—of the Pharisees.
Courage Under Persecution.
“There is nothing concealed that will not be revealed, nor secret that will not be known.
Therefore whatever you have said in the darkness will be heard in the light, and what you have whispered behind closed doors will be proclaimed on the housetops.
I tell you, my friends, do not be afraid of those who kill the body but after that can do no more.
I shall show you whom to fear. Be afraid of the one who after killing has the power to cast into Gehenna; yes, I tell you, be afraid of that one.
Are not five sparrows sold for two small coins? Yet not one of them has escaped the notice of God.
Even the hairs of your head have all been counted. Do not be afraid. You are worth more than many sparrows.
I tell you, everyone who acknowledges me before others the Son of Man will acknowledge before the angels of God.
But whoever denies me before others will be denied before the angels of God.
Sayings About the Holy Spirit.
“Everyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the holy Spirit will not be forgiven.
When they take you before synagogues and before rulers and authorities, do not worry about how or what your defense will be or about what you are to say.
For the holy Spirit will teach you at that moment what you should say.”
Saying Against Greed.
Someone in the crowd said to him, “Teacher, tell my brother to share the inheritance with me.”
He replied to him, “Friend, who appointed me as your judge and arbitrator?”
Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.”
Parable of the Rich Fool.
Then he told them a parable. “There was a rich man whose land produced a bountiful harvest.
He asked himself, ‘What shall I do, for I do not have space to store my harvest?’
And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods
and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”’
But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’
Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.”
Dependence on God.
He said to [his] disciples, “Therefore I tell you, do not worry about your life and what you will eat, or about your body and what you will wear.
For life is more than food and the body more than clothing.
Notice the ravens: they do not sow or reap; they have neither storehouse nor barn, yet God feeds them. How much more important are you than birds!
Can any of you by worrying add a moment to your life-span?
If even the smallest things are beyond your control, why are you anxious about the rest?
Notice how the flowers grow. They do not toil or spin. But I tell you, not even Solomon in all his splendor was dressed like one of them.
If God so clothes the grass in the field that grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?
As for you, do not seek what you are to eat and what you are to drink, and do not worry anymore.
All the nations of the world seek for these things, and your Father knows that you need them.
Instead, seek his kingdom, and these other things will be given you besides.
Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom.
Sell your belongings and give alms. Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy.
For where your treasure is, there also will your heart be.
Vigilant and Faithful Servants.
“Gird your loins and light your lamps
and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks.
Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them.
And should he come in the second or third watch and find them prepared in this way, blessed are those servants.
Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into.
You also must be prepared, for at an hour you do not expect, the Son of Man will come.”
Then Peter said, “Lord, is this parable meant for us or for everyone?”
And the Lord replied, “Who, then, is the faithful and prudent steward whom the master will put in charge of his servants to distribute [the] food allowance at the proper time?
Blessed is that servant whom his master on arrival finds doing so.
Truly, I say to you, he will put him in charge of all his property.
But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the menservants and the maidservants, to eat and drink and get drunk,
then that servant’s master will come on an unexpected day and at an unknown hour and will punish him severely and assign him a place with the unfaithful.
That servant who knew his master’s will but did not make preparations nor act in accord with his will shall be beaten severely;
and the servant who was ignorant of his master’s will but acted in a way deserving of a severe beating shall be beaten only lightly. Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.
Jesus: A Cause of Division.
“I have come to set the earth on fire, and how I wish it were already blazing!
There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished!
Do you think that I have come to establish peace on the earth? No, I tell you, but rather division.
From now on a household of five will be divided, three against two and two against three;
a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.”
Signs of the Times.
He also said to the crowds, “When you see [a] cloud rising in the west you say immediately that it is going to rain—and so it does;
and when you notice that the wind is blowing from the south you say that it is going to be hot—and so it is.
You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time?
Settlement with an Opponent.
“Why do you not judge for yourselves what is right?
If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison.
I say to you, you will not be released until you have paid the last penny.”
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Tea mhonnosôr Jezu bhonvtim khup gordi zali ani hozaramnim lôk ekamekak chirdditalo; tedna poilo Apleam xisam lagim uloun Tannem mhonn’lem: “Farizevanchea khomira vixim mhonngê tanchea ddhongeponna vixim chotrai dhorat..
Atam dhamplolem asa titlem-i ugtem zalea xivai ravchem na.
Tôr kallokant tumi sanglam tem disa-uzvadda aikunk ietelem ani khasgi kuddant futfutun tumi uloileant tem pattsancher porgott zatelem.
Tumkam, Mhojeam ixttank, Hanv sangtam: kuddicho jiv kaddtat ani tachê magir anink kãi-ek tanchean korunk zaina, tosleank tumi bhienakat.
Punn tumi konnak bhieunchem tem tumkam sangtam: jiv kaddlea uprant emkonddant uddounk tank asa Taka bhieiat. Hôi, Hanv tumkam sangtam, Taka mat bhieiat.
Don as’sarionank panch xerkam viktat nhoi? Tori astana, tantlea ekleachi-i Devak visôr poddona.
Tumchê tokleche kens porian soglle mêzlele asat. Mhonntôch bhienakat. Xerkanchea bhirea poros tumi odik unch molachim.
Tumkam sangtam: mon’xam hujir konn-ui Mhaka mandun ghetit zalear, tankam Mon’xacho Put-ui Devacheam dutam hujir manun ghetolo.
Punn konn-ui mon’xam hujir Mhaka manun ghena zatit, tankam Devacheam dutam hujir Hanv-ui manun gheuncho na.
Ani konn Mon’xachea Putacher add kitem-i uloitit, Dev tem tankam bhôgxitolo; punn konn Povitr Atmeachi ninda kortit zalear, Dev ti tankam bhôgxicho na.
Tumkam devsthanamnim ani nitidaram vô odhikaream mukhar vhortit tedna, koso ani kitem zobab diuncho, vô kitem ulounchem tem, husko dhorinakat.
Tôr tumi kitem mhonnunk zai tem Povitr Atmo, to vêll ietôch, tumkam xikoitolo.”
Lokachea zomeantlea konn-eklean Jezuk mhonn’lem: “Guruji, amkam poddlam tea daizacho mhozo vantto kuxin kaddun mhaka di mhonn mhojea bhavak sang.”
Punn Tannem taka oxi zap dili: “Mon’xa, tumchê bhitôr neainit vô vanttop korunk Mhaka konnem nemla?”
Magir Tannem tankam sanglem: “Chotrai dhôrat ani dhon-girestkaiechi axa sarkich soddun diat, kiteak konnank puskôll girestkai asli-i zalear, tanchem jivit ticher dhòrlelem na.”
Magir Tannem tankam êk vopar sangli : “Êk girest monis aslo ani tacheam xetam-bhattank khup pik zalem;
tedna to apnnach bhitôr chintunk poddlo: ‘Mhozo pik-paddo bhorun dovrunk mhojê lagim zago na. Hanvem kitem korchem?’
Ani tannem mhonn’lem: ‘Oxem kortolom: mhoje kodde moddun, tanchê-kui vhoddle bandtolom ani mhojeam xetam-bhattanchem sogllem utpon ani mhozo asto-mal tantum bhorun dovortolom.
Magir mhakach oxem mhonntolom: jiva mhojea, sobar vorsank puro-so khup mal tujê adhin asa; visôv ghe, kha-pie ani mouz mar.’
Punn Devan taka mhonn’lem: ‘Arê pixea, az rati tujê koddlo tuzo jiv porot magcho asa. Mhonntôch tunvem toiar korun dovorlãi tem konnank?’
Apnnak ttheve ektthãi kortat punn Deva mukhar girest zaunk nant, tanchi gôt hi!”
Uprant Tannem Apleam xisank mhonn’lem: “Dekhunuch Hanv tumkam sangtam: jiva khatir kitem jevchem-khaunchem, vô kuddi khatir kitem nheschem-pangurchem, tê vixim huskenakat.
Kiteak mhonn’lear jiv jevnna poros odik molacho ani kudd nhesnna poros odik molachi.
Kavlleancher barkaien nodor marat; te vompinant vô lunvinant, ani tanchê lagim kodde ani orôv dovorche zage nant; tori Dev tankam pôsta. Suknneam poros kitlim odik molachim nhoi tôr tumi?!
Ani huske kaddun tumchem auk êk hat-bhôr vaddounk tumchê bhitorlea konnak tank asa?
Itli lhan vôst tumchê kodde ghoddona tôr, kiteak mhonn her vostum vixim tumi huske kaddtat?
Konelam koxim vaddtat tem chintun polleiat. Tim koxtt korinant, sut-ui kaddinant; tôr Hanv tumkam sangtam: Solomanv porian sogllea aplea dobajeant tantlea eka sarko nhesunk na.
Tôr az xetant asa ani faleam kaddun ujeant uddoitat tem tonn hea jin’san Dev nhesoita zalear, tea-vôn kitlo odik tumkam To nettouncho na, holkea bhavartacheam mon’xamnô?
Mhonntôch kitem khaunchem, vô kitem pieunchem, hacho vichar korunk bosonakat, ani monant husko dhorun jienakat.
Oslea soglleacher iklo dovorta sonvsarantlo onbhavarti lôk. Tumkam heam soglleam vostunchi goroz mhonn tumcho Bap tôr zannoch.
Tumi zalear, Devachea Rajeacheam nemam pormannem manddlelea jivitacher tumcho iklo dovrat ani sogllem ier-ui To tumkam ditolo.
Supurlea hindda, kosloch husko dhorum nakat, kiteak tumkam Raj diunchem mhonn tumchea Bapak khuxi zalea.
Tumchê kodde asa tem vikun dhormdan korat. Pornneô zaun pinzonant tosleô potiô, soron-sorona toslo tthevo, sorgar tumkam ballgun dovrat: thõi chôr pavona ani sannôs-ui khaun ibadd korina.
Tuzo tthevo asa thõi tujem kalliz-ui astelem.
Tumchea penkttak bandat ani tumcheam hatamnim pettleleô ponntteô gheun ravat.
Aplo dhoni logna-porbe thaun porot ieun darar marina fuddem, taka dar ugôddchê khatir tachi vatt polleun ravtat tosleam mon’xam porim tumi zaiat.
Dhoni ieta tedna taka zagrut melltit te chakor bhagi! Khorench tumkam sangtam, to aplea penkttak bandtolo, tankam jevnnak bosoitolo, ani apunn tanchê modem bhonvun tanchi seva kortolo.
Ani modianir vô fantea para adim porian to pavot zalear ani te taka toxench melltit tôr, te chakor bhagi!
Hem mat zanno zaiat: khõichea vogtar chôr ietolo to ghoracho dhoni zanno aslo zalear, dubhava-vinn to zagrut ravto aslo ani aplem ghor foddun nagounk diuncho naslo.
Tumi-i toxinch toiar ravat, kiteak chintinaslelea vellar Mon’xacho Put ietolo.”
Tedna Pedrun mhonn’lem: “Somia, amkanch vô heram somestank-ui Tum hi vopar sangtai?”
Somian oxi zap dili: “Ghorant asleleank vogtar jevonn vaddun diunk, dhonian aplea ghorabeacher odhikar dil’lo konn visvaxi ani xanno karbhari zait-so tumkam dista?
Aplo dhoni ieta tea vellar, aplem kam’ korit astam taka mellot to chakôr subhagi.
Hanv tumkam khorench sangtam, apnna kodde asa titleacher-ui to taka odhikar ditolo.
Punn ‘porot ieunk mhozo dhoni lambai korta’, oxem to chakôr apnnach bhitôr mhonnun, heram chakrank ani chakornnink marunk ani apunn khaunk-pieunk ani bebdikai korunk lagot zalear,
to ravonaslelea disa ani to nokllo aslelê ghoddier tea chakracho dhoni pavtolo ani taka mornnachi xikxa laitolo ani bhavart-nasleleam mon’xanchea vangdda taka bhair uddoitolo.
Aplea dhoniachi khuxi kitem ti zanno zaun-ui, ti pallunk toiari porian korunk na toslea chakrak khup sotteancho mar poddtolo.
Ti kitem ti nokllo asleleak, tacheam kortubank khast favo zalear taka thoddech sotte poddtele. Jeam konnank Devan chodd dilam, tanchê koddchem To chodd magtolo; ani jeam konnank Devan chodd patielam, tanchê koddlem To chodd gheunk ravtolo.
Prithumer uzo pettounk Hanv ailam, tori to petton bhogbhogtalo zalear, kitlo mhonn Hanv khuxi zauncho naslom!
Hanvem ek batism gheuncho asa, ani to ghei porian Mhaka koxê bhaxen jivan jiv na zala!
Hanv prithumecher xanti haddunk ailam, oxem tumkam dista? Hanv tumkam sangtam: na, bogor bhêd ghalunk Hanv ailam.
Hea fuddem ekach kuttumbant panch zannam modem oxi futt poddteli: tegam dogancher add ani dogam tegancher add;
bapui putacher add ani put bapaicher add; avoi dhuvecher add ani dhuv avoicher add; sasu sunecher add ani sun sasucher add.”
Tannem lokak anink-ui mhonn’lem: “Ostomtê thaun ek kup choddon manddta tem polleun, tumi rokddinch paus ieta mhonntat, ani toxench ghòddta;
ani dokhinnê thaun varem martôch tumi mhonntat: ‘Borich gormi zateli’, ani toxench ghòddta.
Arê ddhongeamnô, prithumechem ani mollbachem tondd koxem parkunchem tem tumi zannont; ho kall parkunk tumchê lagim koxem zaina tôr?
Nitt-sarkem kitem tem tumchinch tumi kiteak tharainant?
Tujea vadea borabôr odhikarea-xim vetastana, tumcho tontto sompounk vatteruch zata titlem-i kôr; na zalear, tim tuka nitidara-xim oddun vhortit, ani nitidar tuka kosabachea hatant diit, ani kosab tuka bondkhonnint ghalit.
Hanv tuka sangtam, tuzo nimanno lepton tunvem farik kori-sôr thõisorli tuka suttka mellchich na.”
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Luke
| 13 |
At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices.
He said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans?
By no means! But I tell you, if you do not repent, you will all perish as they did!
Or those eighteen people who were killed when the tower at Siloam fell on them —do you think they were more guilty than everyone else who lived in Jerusalem?
By no means! But I tell you, if you do not repent, you will all perish as they did!”
The Parable of the Barren Fig Tree.
And he told them this parable: “There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none,
he said to the gardener, ‘For three years now I have come in search of fruit on this fig tree but have found none. [So] cut it down. Why should it exhaust the soil?’
He said to him in reply, ‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it;
it may bear fruit in the future. If not you can cut it down.’”
Cure of a Crippled Woman on the Sabbath.
He was teaching in a synagogue on the sabbath.
And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect.
When Jesus saw her, he called to her and said, “Woman, you are set free of your infirmity.”
He laid his hands on her, and she at once stood up straight and glorified God.
But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, “There are six days when work should be done. Come on those days to be cured, not on the sabbath day.”
The Lord said to him in reply, “Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering?
This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?”
When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.
The Parable of the Mustard Seed.
Then he said, “What is the kingdom of God like? To what can I compare it?
It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and ‘the birds of the sky dwelt in its branches.’”
The Parable of the Yeast.
Again he said, “To what shall I compare the kingdom of God?
It is like yeast that a woman took and mixed [in] with three measures of wheat flour until the whole batch of dough was leavened.”
The Narrow Door; Salvation and Rejection.
He passed through towns and villages, teaching as he went and making his way to Jerusalem.
Someone asked him, “Lord, will only a few people be saved?” He answered them,
“Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough.
After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’
And you will say, ‘We ate and drank in your company and you taught in our streets.’
Then he will say to you, ‘I do not know where [you] are from. Depart from me, all you evildoers!’
And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out.
And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.
For behold, some are last who will be first, and some are first who will be last.”
Herod’s Desire to Kill Jesus.
At that time some Pharisees came to him and said, “Go away, leave this area because Herod wants to kill you.”
He replied, “Go and tell that fox, ‘Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose.
Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.’
The Lament over Jerusalem.
“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling!
Behold, your house will be abandoned. [But] I tell you, you will not see me until [the time comes when] you say, ‘Blessed is he who comes in the name of the Lord.’”
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Thoddeam Galileikarank marun, Pilatan tanchem ani te bhettoitale team bolianchem rogot ek kelem, tê vixim thõi asleleam kãi zannamnim teach vellar Jezuk khobor dili.
Ani portipall diun Tannem mhonn’lem: “Oxem tãnnim bhôgchem poddlem dekhun, soglleam heram Galileikaram poros he Galileiache monis odik patki asle mhonn tumkam dista kitem?
Hanv tumkam sangtam: toxem nhoi! Punn tumi jivit-mon bôdlina zaxeat zalear, tumi-i toxench mortelet.
Siloamacho gopur poddlo tedna jim otthra zannam morun gelim, tim Jeruzaleant ravteleam heram soglleam mon’xam poros odik guneanvkar aslim, oxem tumkam dista?
Hanv tumkam sangtam: toxem nhoi! Punn tumi jivit-mon bôdlinam zaxeat zalear, tumi-i toxinch mortelet.”
Ani Tannem hi vopar sangli: “Konn-eklean aplea dakanchea molleant ek anjirachem zhadd lail’lem, ani to tachem foll sodunk ailo tedna, taka kãi-ek mellunk na.
Tedna tannem mollo vosoiteleak mhonn’lem: ‘Polle, az tin vorsam zalim hanv hea anjirachem foll sodunk ietam ani mhaka ek-ui mellona. Mhonntôch tem katrun uddoi; bexttich kiteak svat addaita?’
Punn tannem oxi zap dili: ‘Dhonia, hem-i aniek voros tem asum-di; tachea mundak allem kaddun, taka hanv sarem ghaltam;
ghoddiek taka foll zait; na tôr, magir katôr.’ “
Jezu, eka Sabbatha disa, eka devsthanant xikovnn ditalo.
Ovchit Tachê mukhar dixtti poddli otthra vorsam devcharan opangull kel’li êk bail; ti samkich pongi zal’li ani tichean tokli uklun nitt ubi ravunk zainaslem.
Jezun tika polleli ani Apnna-xim tika apoun haddun mhonn’lem: “Agê, tujea vaittantli tum suttlii.”
Ani Tannem Aple hat ticher dovrinam fuddem, ti sarki ubi zali ani Devak dhin’vasunk lagli.
Punn Jezun Sabbatha disa pidda-rôg boro kelo dekhun, devsthanacho odhikari pinddollun oso lokak ulounk laglo: “Vavr korunk sô dis dil’le asat; team disamnim ieiat ani borim zaun vochat, Sabbatha disa naka.”
Portipallun Somian taka mhonn’lem: “Arê ddhongeamnô, tumchê bhitorlo zonn-eklo davnnek bandlelea paddeak vô gaddvak soddun, taka Sabbatha disa udkak vhoronam?
Tôr otthra vorsam devcharan bandun dovorlelê hê Abrahamachê dhuvek hea Sabbatha disa sôddchi nhoi asli?”
Oxem To mhonnta astana soglleam Tacheam dusmanank loz zali, punn Tacheô ojapancheô kornneô polleun sogllea lokak motti khôs zali.
Ani Tannem mhonn’lem: “Devachem Raj kitea sarkem mhonnchem? Khõichê vostuk Hanvem tachi sôr korchi?
Tem sansvachea bia sarkem. Eka mon’xan tem ghetlem ani aplea porsant roilem; tem vaddlem ani tachem vhodd zhadd zalem ani varea veleam suknneamnim ieun tacheam khandiamnim vosti keli.”
Tannem anink ek sanglem: “Devachem Raj koslê vostuk sôr korum?
Tem oxem: êkê bailen khomir ghetlo ani, môll’lelea pittachim tin vhoddlim mapam dhorun, tantum to purlo, ani sogllench pitt fuglem.”
Dor-eka nogrant ani ganvant vochun, To xikovnn diit Jeruzaleachi vatt choltalo.
Tedna konn-eklean Tachê lagim vicharlem: “Saiba, soddvônn gheunk pavtelim tim thoddinch kai?” Tannem tankam oxi zap dili:
“Oxir darvontteantlean bhitôr sorunk zata toxem vavrat, kiteak, Hanv tumkam sangtam, zaitim zannam bhitôr vochunk sôdtelim, punn tanchean zaunchem na.
Ghorachea Dhonian bhitôr vochun ekdam dar dhamplea uprant, tumi, bhair ravun, darar marun mhonnunk lagtelet: ‘Dhonia, amkam dar ugôdd.’ Ani To tumkam oxem mhonntolo: ‘Tumi khõichim tim Hanv nokllom.’
Tedna tumi mhonnteleat: ‘Tujea murean ami jevleanv ani pieleanv ani amcheam rosteancher Tunvem xikovnn dileai.’
Ani To tumkam sangtolo: ‘Tumi khõichim tim Hanv nokllom; vaitt korteleamnô, sogllim tumi Mhojê thaun pois sorat!’
Tedna Abraham’, Izak, Jakob ani somest provadi Devachea Rajeant aslele ani tumkam bhair uddoil’lim polleun, koxim mhonn tumi thõi rudon korun ani dant korkoraun astelet!
Udenti, ostomtê, ut’tori ani dokhinnê thaun lôk ietolo ani Devachea Rajeant jevnnak bostolo.
Ani, polleiat, atam nimannim asat tim poilim zatelim ani poilim asat tim nimannim zatelim.”
Têch ghoddier Farizevantle kãi zann Jezuk sangunk lagle: “Hangasorlo bhair sorun voch, tôr Herod tuzo jiv kaddunk sôdta.”
Ani Tannem mhonn’lem: “Vochat ani tea koleak oxem sangat: ‘Chotrai dhôr, Hanv az ani faleam devchar kaddtam ani pidda-rôg boro kortam, ani tisrea disa Mhozo xevôtt zôddtolom.’
Toripunn az, faleam ani porvam Hanvem cholot ravunk zai, tôr Jeruzalea bhair morunk eka provadeak puttovna.
Jeruzalea, Jeruzalea, tum provadeank jivexim martai ani Devan tujê thãi dhaddleleank fatraitai! Kombi apleam pakotteam tolla apleam pilank korta toxem, kitlê pavtti mhonn tujeam bhurgeam-ballank ektthãi korunk Hanv axetalom, punn tem tuka naka zalem!
Chotrai dhôr, tumchem ghor Dev tumkam soddun dita. ‘Sorvesporachea nanvan ieta taka zôi!’ oxem tumi mhonncho vêll pavo-sôr tumi Mhaka anink polleunchim nant mhonn Hanv tumkam sangtam.”
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Luke
| 14 |
On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully.
In front of him there was a man suffering from dropsy.
Jesus spoke to the scholars of the law and Pharisees in reply, asking, “Is it lawful to cure on the sabbath or not?”
But they kept silent; so he took the man and, after he had healed him, dismissed him.
Then he said to them, “Who among you, if your son or ox falls into a cistern, would not immediately pull him out on the sabbath day?”
But they were unable to answer his question.
Conduct of Invited Guests and Hosts.
He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table.
“When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment to take the lowest place.
Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table.
For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
Then he said to the host who invited him, “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment.
Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.”
The Parable of the Great Feast.
One of his fellow guests on hearing this said to him, “Blessed is the one who will dine in the kingdom of God.”
He replied to him, “A man gave a great dinner to which he invited many.
When the time for the dinner came, he dispatched his servant to say to those invited, ‘Come, everything is now ready.’
But one by one, they all began to excuse themselves. The first said to him, ‘I have purchased a field and must go to examine it; I ask you, consider me excused.’
And another said, ‘I have purchased five yoke of oxen and am on my way to evaluate them; I ask you, consider me excused.’
And another said, ‘I have just married a woman, and therefore I cannot come.’
The servant went and reported this to his master. Then the master of the house in a rage commanded his servant, ‘Go out quickly into the streets and alleys of the town and bring in here the poor and the crippled, the blind and the lame.’
The servant reported, ‘Sir, your orders have been carried out and still there is room.’
The master then ordered the servant, ‘Go out to the highways and hedgerows and make people come in that my home may be filled.
For, I tell you, none of those men who were invited will taste my dinner.’”
Sayings on Discipleship.
Great crowds were traveling with him, and he turned and addressed them,
“If any one comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.
Whoever does not carry his own cross and come after me cannot be my disciple.
Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion?
Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him
and say, ‘This one began to build but did not have the resources to finish.’
Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops?
But if not, while he is still far away, he will send a delegation to ask for peace terms.
In the same way, everyone of you who does not renounce all his possessions cannot be my disciple.
The Simile of Salt.
“Salt is good, but if salt itself loses its taste, with what can its flavor be restored?
It is fit neither for the soil nor for the manure pile; it is thrown out. Whoever has ears to hear ought to hear.”
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Magir oxem zalem: eka Sabbatha disa Farizevanchea konn-eklea mukheliager Jezu jevnnak gel’lo tedna, te Taka tellun polletale.
Udok angant bhoron suzlolo êk monis Tachea mureant aslo.
Dhormxastream ani Farizevam lagim uloun Jezun mhonn’lem: “Sabbatha disa piddevontank borim korum-ieta ki na?”
Punn te ogech ravle. Tedna Tannem taka dhorun boro kelo ani dhaddlo.
Ani tanchê lagim uloun Jezun mhonn’lem: “Tumchea konnachoi put vô paddo bãit poddlo zalear, Sabbath mhonnun rokddoch taka kaddinastana to ravot mum?”
Hea utrak zobab diunk tanchean nozo zalem.
Poile-voile zage koxê bhaxen vinchun kaddtale tem polleun, jevnnak apoil’leank Jezun oxi êk vopar sangli:
“Tuka lognachea jevnnak konn apoit tedna, vochun manachê svater bosonaka; kiteak tujê-vôn odik manadik dusrea konnak tannem ghoddiek apoila zait,
ani tumkam dogãik-ui apoileat to thõi ieun tuka mhonnot: ‘Tuji svat haka di.’ Ani tedna, loz zaun, tunvem nimanni svat gheunchi poddot.
Hea pasot konn tuka jevnnak apoit tedna, vochun nimannê svater bos; hê porim tuka apoila to iet tedna, taka oxem mhonnunk melltelem: ‘Ixtta, voilê svater vochun bos.’ Tedna borabôr jevnnak bosleleam hujir tuka man zatolo.
Kiteak apnnankuch unch kaddtat tankam Dev khala uddoitolo ani apunnuch khaltim zatat tankam Dev unch kaddtolo.”
Ani Apnnak apoil’lo taka-i Jezun sanglem: “Tum donparchem vô ratchem jevonn ditai tedna, tujeam ixttam-ixttinnink, vô bhavam-bhonnink, vô soireank, vô girest xezareank apoinaka, kiteak ghoddiek tim-i tuka porot apnnanger apoitit ani tujem apovnnem bad kortit.
Punn jevonn ditai tedna, dublleank, khoddeank, thontteank ani kurddeank apoi.
Tanchean tujem apovnnem bad korunk zainam mhonntôch, tum bhagi zatoloi; punn promannik mon’xam punorjivont zatelim tedna, tuji tuka mozuri mellteli.”
Hem aikun, borabôr jevnnak bosleleantlea konn-eklean Jezuk mhonn’lem: “Devachea Rajeant jevnnak bostit tim subhagi!”
Punn Jezun taka sanglem: “Konn-eklea mon’xan ek vhoddlem rat-jevonn kelem ani zaitea lokak apoilo.
Jevnnacho vogôt zatôch, ‘Ieiat, sogllem toiar zalam!’, oxem apoil’leank vochun sangunk, tannem aplea chakrak dhaddlo.
Punn sogllech eksarke nibam diunk lagle.
Poilean chakrak mhonn’lem: ‘Hanvem bhatt viktem ghetlam, tem mhaka vochun polleunk zai; dekhun mhaka mafi kôr mhonn upkar magtam.’
Dusrean mhonn’lem: ‘Hanvem paddeanchim panch zotam viktim ghetleant, tim topasunk vetam; dekhun mafi kôr mhonn upkar magtam.’
Tisrean mhonn’lem: ‘Hanv halinch logn zalam, mhonntôch mhaka ieunk zaina.’
Hem sogllem chakran porot ieun aplea dhoniak kollit kelem. Tedna pinddollun ghorkaran aplea chakrak sanglem: ‘Nogracheam rosteancher ani bidimnim vegim voch ani goribank, panglleank, kurddeank ani thontteank hanga gheun ie.’
Magir chakran mhonn’lem: ‘Dhonia, tujea hukuma pormannem kelem; tori astana anink-ui svat asa.’
Ani dhonian chakrak sanglem: ‘Nogra-bhaileam rosteancher ani oddpam modem voch ani mhojem ghor bhòrta toxem lokak bhitôr ieunk boll kôr.
Hanv tumkam sangtam: apoil’leam bhitorlo eklo legun mhojem jevonn chakunk pavcho na.’ ”
Khup lokache zome Jezu borabôr choltale ani Tannem vollon tankam mhonn’lem:
“Zôr konn-ui Mhojê-xim ietit ani aplea bapaicho, avoicho, bailecho, bhurgeancho, bhavancho ani bhoinnincho, ani aplea jivacho porian dvês korina zatit, tankam Mhojeam xisam modem zago na.
Ani jim konn aplo khuris gheun Mhojê pattlean ienant, tankam Mhojeam xisam modem zago na.
Tumchê bhitorlo konn-ui êk gopur bandunk sodit zalear, to sompounk goroz titlo khôrch korunk apnna lagim zait ki na, hacho adim-poilo bosun odmas korcho na gai?
Na tôr, buniad marlea uprant, tem xarti pavounk taka tank na zait zalear, polletat titlim-i tacheô moskoreô korun mhonntelim:
‘Hea mon’xan bandunk addailem, punn tachean sompounk nozo zalem.’
Vô konn raza dusrea eka razacher zhuz korunk vetolo zalear, dha hozar soinik gheun vis hozaranchi fouz haddta taka apnnachean fuddo korunk zata ki na, tem adim-poilem bosun chintina zait?
Zaina tôr, to poisuch astana, niropi dhaddun ‘somadhanachi boli korum-ia’ mhonn magtolo.
Têch bhaxen tumchê modlim konn-ui apnnam lagim asot titlem-i soddun dina zatit zalear, tankam Mhojeam xisam modem zago na.
“Mitt borem; punn mittachi kharsann bigòddli zalear, taka anink kitean portun kharsann diunchi?
Tem zomnik vô gairik-ui upkaronam. Tem kaddun bhair uddoitat. Aikunk kan asleleamnim aikunchem.”
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Luke
| 15 |
The tax collectors and sinners were all drawing near to listen to him,
but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.”
So to them he addressed this parable.
“What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it?
And when he does find it, he sets it on his shoulders with great joy
and, upon his arrival home, he calls together his friends and neighbors and says to them, ‘Rejoice with me because I have found my lost sheep.’
I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.
The Parable of the Lost Coin.
“Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it?
And when she does find it, she calls together her friends and neighbors and says to them, ‘Rejoice with me because I have found the coin that I lost.’
In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents.”
The Parable of the Lost Son.
Then he said, “A man had two sons,
and the younger son said to his father, ‘Father, give me the share of your estate that should come to me.’ So the father divided the property between them.
After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation.
When he had freely spent everything, a severe famine struck that country, and he found himself in dire need.
So he hired himself out to one of the local citizens who sent him to his farm to tend the swine.
And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any.
Coming to his senses he thought, ‘How many of my father’s hired workers have more than enough food to eat, but here am I, dying from hunger.
I shall get up and go to my father and I shall say to him, “Father, I have sinned against heaven and against you.
I no longer deserve to be called your son; treat me as you would treat one of your hired workers.”’
So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him.
His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’
But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet.
Take the fattened calf and slaughter it. Then let us celebrate with a feast,
because this son of mine was dead, and has come to life again; he was lost, and has been found.’ Then the celebration began.
Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing.
He called one of the servants and asked what this might mean.
The servant said to him, ‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.’
He became angry, and when he refused to enter the house, his father came out and pleaded with him.
He said to his father in reply, ‘Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends.
But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.’
He said to him, ‘My son, you are here with me always; everything I have is yours.
But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.’”
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Dônddvosuldar ani sogllê torechim patki mon’xam Jezuk aikunk Tachê-xim ietalim;
ani Farizev toxe dhormxastri gunngunnun oxem mhonntale: “Ho monis patkiank borê bhaxen gheta ani tanchê borabôr jevta-khata.”
Tedna Tannem tankam oxi êk vopar sangli:
“Tumchê modem xembhôr menddre aslolo konn-êk monis asa mhonn somzat; tantlo ek menddro sanddlo mhonnum-ia; nnoian’nnoi oronneant soddun, sanddla to mello-sôr taka sodunk vochonastam to ravot gai?
Ani to mell’lea uprant, to khuxal zaun taka khandar ghalta
ani, ghora pavtôch, ixttank ani xezareank apoun to mhonnta: ‘Mhojo sanddlolo menddro mell’lo mhonn mhojea vangdda khuxal zaiat.’
Têch bhaxen, Hanv tumkam sangtam, êk patki monis jivit-mon bôdlit zalear, tachê pasot sorgar kedo vhoddlo sontôs zatolo! Jivit-mon bodôlpachi apnnank goroz na mhonn chint’telim nnoian’nnoi promannik mon’xam astit tôr, hanchê pasot sorgar hedo sontôs na mhonn Hanv tumkam sangtam!
Vô rupeache dha nanne asleli konn-êk bail asa mhonn somzat; tantlo êk sanddot zalear, ponntti pettoun, ghorak sarônn marun, to nanno mello-sôr mhenotin to sodinastana ti ravot kai?
Ani to mell’lea uprant, ti apleam ixttinnink ani xezarnnink apoun mhonnta: ‘Mhozo sanddlolo nanno mhaka mell’lo mhonn mhojea vangdda khuxal zaiat.’
Têch porim, Hanv tumkam sangtam, êk patki monis jivit-mon bôdlit zalear, Devache dut sontosbhorit zatele.”
Anink-ui Tannem sanglem: “Konn-eklea mon’xak dog put asle
ani tanchê modlea dhakttean bapaik oxem mhonn’lem: ‘Bapa, mhaka poddta to daizacho vantto mhaka kaddun di.’ Ani tannem tankam daiz vanttun dilem.
Ani thoddeam disam bhitôr dhakttea putan apnnachem aslem titlem-i ektthãi kelem ani ghorantlo bhair sorun to eka poixilea ganvant gelo; ani thõi mostem jivit jieun tannem aplê girestkaiechi vatt laili.
Ani tannem sogllem hogddaun uddoitôch, tea ganvant êk khôr bhuk poddli ani to-i oddchonnik sampoddlo.
Tedna vochun to tea ganvantlea konn-ekleager chakrek ravlo; ani tannem taka aplea xetant dukram chorounk dhaddlo;
ani dukram khatat teô sangô tori khaun aplem pott bhorunk taka khuxi ietali, kiteak konn taka jevnnak kãich dinaslo.
Xekim, soirannar ieun, tannem mhonn’lem: ‘Kitle disvoddeache manai mhojea bapaichea ghorant naka-puro zai-sôr jevun-khaun asat, ani hanv hanga bhuken mortam!
Tôr hanv utthun mhojea bapai-xim vetolom ani taka mhonntolom: ‘Bapa, hanvem sorgacher ani tujer add patok kelam;
mhaka tuzo put mhonnunk anink mhaka favo na; tujeam manaiantlo eklo koso mhaka dhôr.’
Ani utthun to aplea bapai-xim gelo. Poisuch astana tachea bapain taka dekhlo ani tachem kalliz churchurlem; ani dhanvun vochun tannem taka veng marli ani tache ume gheit ravlo.
Putan taka mhonn’lem: ‘Bapa, hanvem sorgacher ani tujer add patok kelam; mhaka tuzo put mhonnunk anink mhaka favo na.’
Tedna bapain apleam chakrank sanglem: ‘Boreantlem borem ek vostr veginchê-vegim haddun taka nhesoiat; tachea bottak mudi ani pãiank vhannô ghalat;
gulgulit paddkulo haddun marat; jevonn korum-ia ani borem-borem khaun-pieun khuxal zaum-ia.
Kiteak ho mhozo put mel’lo, to novean jivont zala; sanddlolo, to porot mell’la.’ Ani tãnnim jevunk suru kelem.
Tedna tacho vhoddlo put xetant aslo ani ieun ghora lagim pavtam-pavtam tannem songit ani nach zatat tim aikolim
ani, eka chakrak apoun, kitem zalam kai mhonn tannem vicharlem.
Chakran zap dili: ‘Tuzo bhav aila, ani to solamoti pavlo mhonn tujea bapain gulgulit paddkulo marla.’
Punn to zobôr ragar zalo ani portipallun tannem bapaik oxem mhonn’lem:
‘Polle, itlim vorsam zalim hanv tuji seva-chakri kortam ani tujem utor hanvem kednanch moddunk na, tori mhojeam ixttam borabôr jevunk-pieunk tunvem mhaka kednanch êk bokddo legun dilo nãi;
punn xindoll bailam borabôr aplem daiz khaun-hogddaun ho tuzo put iena fuddem tunvem tachê pasot datto-motto paddkulo marloi!’
Punn tannem taka sanglem: ‘Puta mhojea, tum sodanch mhojea sangata asai ani jem kitem mhojê lagim asa tem sogllem tujench.
Punn borem jevonn korunk ani khuxal zaunk purtem karonn aslem: tôr ho tuzo bhav mel’lo, to novean jivont zala; sanddlolo, to porot mell’la.”
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Luke
| 16 |
Then he also said to his disciples, “A rich man had a steward who was reported to him for squandering his property.
He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’
The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg.
I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’
He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’
He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’
Then to another he said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors of wheat.’ He said to him, ‘Here is your promissory note; write one for eighty.’
And the master commended that dishonest steward for acting prudently.
Application of the Parable. “For the children of this world are more prudent in dealing with their own generation than are the children of light.
I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings.
The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones.
If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth?
If you are not trustworthy with what belongs to another, who will give you what is yours?
No servant 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.”
A Saying Against the Pharisees.
The Pharisees, who loved money, heard all these things and sneered at him.
And he said to them, “You justify yourselves in the sight of others, but God knows your hearts; for what is of human esteem is an abomination in the sight of God.
Sayings About the Law.
“The law and the prophets lasted until John; but from then on the kingdom of God is proclaimed, and everyone who enters does so with violence.
It is easier for heaven and earth to pass away than for the smallest part of a letter of the law to become invalid.
Sayings About Divorce.
“Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery.
The Parable of the Rich Man and Lazarus.
“There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day.
And lying at his door was a poor man named Lazarus, covered with sores,
who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores.
When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried,
and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side.
And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’
Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented.
Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’
He said, ‘Then I beg you, father, send him to my father’s house,
for I have five brothers, so that he may warn them, lest they too come to this place of torment.’
But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.’
He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.’
Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”
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Jezun Apleam xisank oxem sanglem: “Konn-eklo girest monis aslo ani taka êk mukdom’ aslo; ho tachê girestkaiechi vatt laita mhonn konnem tachê sorxem vochun hacher firiad dili.
Haka apoun haddun, dhonian vicharlem: ‘Tujê vixim hanv hem aikotam tem kitem? Tujea karbharacho hixôb di; tôr hea fuddem mhozo mukdom’ zaunk tuka mellchem na!’
Tedna mukdoman apnnach bhitôr mhonn’lem: ‘Mhozo dhoni mhojê koddchem mukdom’ponn kann gheta mhonntôch, hanv atam kitem korum? Khonnunk mhaka sokot na; bhik magunk mhaka loz dista.
Xabas, koll’lem mhaka! Mhaka mukdom’ponna velo nikllailea uprant, konnem tori mhaka apnnager gheunchê khatir hanvem kitem korchem tem mhaka ievzolem!’
Aplea dhoniachea ek-eklea rinnkareak apoun, tannem poilea lagim vicharlem: ‘Mhojea dhoniak tum kitlem devo asai?’
Tannem zap dili: ‘Xembhôr mapam tel.’ Mukdoman taka sanglem: ‘Hem polle tujem lêkhpotr; bos hanga ani vegim tacher pon’nas boroi.’
Magir dusreak vicharlem: ‘Ani tum kitlem devo asai?’ Tannem portipall kelo: ‘Xembhôr khanddiô gonv.’ Mukdoman taka sanglem: ‘Hem polle, tujem lêkhpotr ghe ani oixim boroi.’
Tozviten aplem kam’ kelem mhonn Dhonian tea naddbudhichea mukdomak vornnilo, kiteak sonvsari mon’xam apleam sarkeam lagim cholta-gholltana uzvaddacheam mon’xam poros odik tozvitechim.
Tôr Hanv tumkam sangtam: girestkai sonvsari, punn tumkam ixtt-ixttinni zoddun gheunk ticho upêg korat; oxem, ti ontrun veteli tedna, tim tumkam sasnnacheam biraddamnim svagôt korun ghetelim.
Jim ekdom’ unnea molacheam vostumnim khatrechim, tim unch molacheam vostumnim-i khatrechim; ani jim ekdom’ unnea molacheam vostumnim khottim, tim unch molacheam vostumnim-i khottim.
Mhonntôch, zôr he sonvsari girestkaiecho favo to upêg korunk tumkam patieunk nozo zalem, tôr khori-osôl girestkai tumchea hatant ghalunk konn tumkam patietolo?
Devan tumkam dil’leam tumcheô nhoi team vostumnim tumi zôr visvaxi ravunk nant, tôr tumcheôch zauncheô asat teô vostu Dev koso ditolo tumkam?”
Khõicheach chakran dogam dhonianchi borabôr chakri korum nozo, kiteak to ekleak zolltolo ani dusreacho môg kortolo, vô ekleak chikttun ravtolo ani dusreachi beporva kortolo. Tumchean Devachim ani borabôr girestkaiechim gulam zaum nozo.”
Hem sogllem aikun, dhon-girestkaiek lobhdol’le Farizev Tacheô moskoreo korunk lagle.
Ani Tannem tankam sanglem: “Mon’xanchê nodrek apunn promannik mhonn dakhounk sôdtat te tumich te, punn Dev tumchim kallzam boro ollkhota; tôr mon’xam unch molachem mhonn lêkhtat tem Deva mukhar kanttallo.
Somurt ani Provadeanchi xikovnn Juanvachea kalla porian choltaleô; tê meren Devachem Raj porgott zata ani tantum bhitôr sorunk sogllim nêtt kortat.
Somurtintlem ek kuskutt bhair poddchê poros, sôrg ani prithum’ nopoit zaunk odik sompem.
Zo aplê potinnik soddun dusrê lagim logn zait, to pordvar korta; ani ghovan soddlelê bailê lagim zo logn zait, to-i pordvar korta.”
Konn-êk girest monis aslo; to tambddim ani nazuk sonni vostram nhestalo ani disachea-disa borim-borim jevnnam korun dhadoxi jietalo.
Ani Lazar nanvacho êk bhikari, soglloch chovnamnim bhoron, tachea darvonttea-xim poddon astalo;
girestachea meza velem poddta tem khaun aplem pott bhorunk to axetalo. Sunnim legun ieun tachim chovnam lenvtalim.
Magir êk dis to bhikari melo ani devdutamnim taka Abrahamachea gopant vhorun dovorlo. To girest-ui melo ani taka vhorun purlo.
Iemkonddant attevitte bhôgta astana, tannem aple dolle ubarun Abrahamak ani tache kuxik aslelea Lazarak pois dekhle,
ani oxi bob marli: ‘Abraham’ bapa, mhoje churchure kôr ani aplea bottachi tembi udkant buddoun mhoji jib thôndd korunk Lazarak dhadd, kiteak hea ujeant hanv bharim vollvolltam.’
Ani Abrahaman mhonn’lem: ‘Puta mhojea, tujea jivitant jitlem tunvem sukh bhôglem, titlem Lazaran dukh sôslem mhonn ugddas kôr; mhonntôch atam taka buzvônn mellta ani tum dogdogtai.
Titlench nhoi, konn hanga thaun tumchê-xim vochunk sodit zalear, tachean zaina, nhoi mhonn thõi thaun hanga ieunk-ui zaina, kiteak amchê ani tumchê modem mottem vhoddlem patall thirail’lem asa.’
Tedna tannem mhonn’lem: ‘Toxem zalear, bapa, taka mhojea bapaichea ghora dhadd mhonn tujê lagim poratun magtam;
tôr mhaka panch bhav asat; te-i hê volvolleanchê svater iena zaunk tannem tankam xiddkaunche.’
Punn Abrahaman taka sanglem: ‘Tankam Moizes ani provadi asat; tanchem tãnnim aikunchem.’
Punn tannem portun mhonn’lem: ‘Toxem nhoi, Abraham’ bapa; mel’leantlo konn-ui tanchê-xim vochot zalear, te jivit-mon bodôltele.’
Xekim Abrahaman taka sanglem: ‘Moizesachem ani provadeanchem te aikonant zalear, mel’leantlo konn-ui jivont zalear legun tanchea monant sot rigchem na.”
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Luke
| 17 |
He said to his disciples, “Things that cause sin will inevitably occur, but woe to the person through whom they occur.
It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin.
Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him.
And if he wrongs you seven times in one day and returns to you seven times saying, ‘I am sorry,’ you should forgive him.”
Saying of Faith.
And the apostles said to the Lord, “Increase our faith.”
The Lord replied, “If you have faith the size of a mustard seed, you would say to [this] mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.
Attitude of a Servant.
“Who among you would say to your servant who has just come in from plowing or tending sheep in the field, ‘Come here immediately and take your place at table’?
Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished’?
Is he grateful to that servant because he did what was commanded?
So should it be with you. When you have done all you have been commanded, say, ‘We are unprofitable servants; we have done what we were obliged to do.’”
The Cleansing of Ten Lepers.
As he continued his journey to Jerusalem, he traveled through Samaria and Galilee.
As he was entering a village, ten lepers met [him]. They stood at a distance from him
and raised their voice, saying, “Jesus, Master! Have pity on us!”
And when he saw them, he said, “Go show yourselves to the priests.” As they were going they were cleansed.
And one of them, realizing he had been healed, returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him. He was a Samaritan.
Jesus said in reply, “Ten were cleansed, were they not? Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go; your faith has saved you.”
The Coming of the Kingdom of God.
Asked by the Pharisees when the kingdom of God would come, he said in reply, “The coming of the kingdom of God cannot be observed,
and no one will announce, ‘Look, here it is,’ or, ‘There it is.’ For behold, the kingdom of God is among you.”
The Day of the Son of Man.
Then he said to his disciples, “The days will come when you will long to see one of the days of the Son of Man, but you will not see it.
There will be those who will say to you, ‘Look, there he is,’ [or] ‘Look, here he is.’ Do not go off, do not run in pursuit.
For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be [in his day].
But first he must suffer greatly and be rejected by this generation.
As it was in the days of Noah, so it will be in the days of the Son of Man;
they were eating and drinking, marrying and giving in marriage up to the day that Noah entered the ark, and the flood came and destroyed them all.
Similarly, as it was in the days of Lot: they were eating, drinking, buying, selling, planting, building;
on the day when Lot left Sodom, fire and brimstone rained from the sky to destroy them all.
So it will be on the day the Son of Man is revealed.
On that day, a person who is on the housetop and whose belongings are in the house must not go down to get them, and likewise a person in the field must not return to what was left behind.
Remember the wife of Lot.
Whoever seeks to preserve his life will lose it, but whoever loses it will save it.
I tell you, on that night there will be two people in one bed; one will be taken, the other left.
And there will be two women grinding meal together; one will be taken, the other left.”
They said to him in reply, “Where, Lord?” He said to them, “Where the body is, there also the vultures will gather.”
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Jezun Apleam xisank mhonn’lem: “Bhavart soddun divpacheô tallnneô asteleôch; punn jeam mon’xam udexim teô ietit, tanchem kotta!
Heam lhanantlea ekleak porian tãnnim bhavart soddunk oddun vorchê adim, tankam golleak danteachem pedd bandun doriant uddoilim zalear, tankam odik borem zato aslem.
Chotrai dhôrat: tuzo pelo tujer chuk korit tôr, taka xiddkai; ani to apli chuk ollkhun ghetit zalear, taka bhogôs.
Ani to tujer disak sat pavttim chuk korit ani sat pavttim tujê-xim porot ieun ‘mhozo guneanv zalo’, oxem mhonnot zalear, tunvem taka bhôgsuncho.”
Apostlamnim Somiak mhonn’lem: “Amcho bhavart vaddoi.”
Tedna Somian mhonn’lem: “Sansvachea konnea itlo tumkam bhavart asot zalear, ‘umtton voch ani doriant rigun pallam sôdd’, oxem hea amorichea zhaddak tumchean mhonnunk zatelem, ani tem tumchem aikotelem.
Tumchê modem konn-eka mon’xak êk chakôr asa mhonn somzat; xet kosun vô menddram choroun to chakôr porot ghora ieta tedna ‘chol vegim ani jevnnak bos’, oxem taka dhoni mhonntolo kai? Hachê bhaxek,
‘mhojem jevonn toiar kôr ani hanv khai-pie-sôr, penkttak kas marun mezachem kam’ kôr ani magir tum kha-pie’, oxem to mhonncho na kai?
Apnnem sanglelim kamam chakran kelim dekhun dhoniak chakracho upkar astolo kai?
Toxench, tumkam sanglelem titlem-i kelea uprant, tumi-i mhonnat: ‘Chaltim-bexttim chakor ami; amcho kaido aslo toch ami pall’la.’ ”
Jeruzaleak veta astana, Jezu Samariechê ani Galileiachê ximê velean cholot vetalo.
Eka ganvant bhitôr sortana, kodd futtlele dha zann Taka vatter mell’le; te pois ube ravle
ani, vhoddlean ulo marun, tãnnim mhonn’lem: “Jezu, Guruji, amchi kaklut kôr!”
Tannem tankam polleun mhonn’lem: “Vochat ani iadnikank tumchem ang dakhoiat.” Ani thõi veta astananch te nitoll zale.
Tantlo eklo, apunn boro zalo mhonn dekhona fuddem, Devak vhoddlean vakhannit portun ailo,
ani Jezucheam pãiam-xim sorpottun tannem Tache abhar man’le; ani to êk Samariekar aslo.
Hem polleun Jezun taka oxem mhonn’lem: “Dha-i zann nitoll zale, nhoi? Her nnov khõi pavle tôr?
Hea porkea mon’xa bhair porot ieun Devachi tokhnnai kortolo konnuch na zalo !”
Ani Tannem taka mhonn’lem: “Utth ani voch; tujea bhavartan tuka boro kelo.”
Devachem Raj kedna ieunchem asa tem Farizevamnim Jezu lagim vicharlem tedna, Tannem oxi zap dili: “Nodrek poddtat tosleam khunnamnim Devachem Raj ieunchem na.
‘Hem, polle, hanga asa; tem, polle, thõi asa’, oxem lôk mhonncho na. Tôr zanno zaiat: Devachem Raj tumchê modem asa.”
Ani Tannem Apleam xisank sanglem: “Mon’xachea Putacho êk dis tori polleunk tumi axetelet toslo dis ietolo, punn tumkam to polleunk mellcho na.
Tedna konn tumkam sangtolo: ‘Ho thõi polle!’ vô ‘Hangasôr polle!’ Bhair soronakat ani tanchê pattlean vochonakat.
Zoxem zoglavnnem marta tedna, tacho loklôk ontrallachê êkê ximer thaun dusrê ximer porian poddta, toxench, Tacho Dis ieta tedna, Mon’xachea putachem zatelem.
Punn tea adim To zaitem sôstolo ani hi atanchi pinddka Taka bhairaiteli: hi Devachi khuxi.
Zoxem Noachea kallar zalem, toxench Mon’xachea Putachea kallar zatelem.
Noa tarvant bhitôr sorlo to dis porian lôk khata-pietalo, logn zaun ani logn korun diun aslo; tea mhonnosôr poriallo ailo ani tachê vorvim tim sogllim nattak zalim.
Ani zoxem Lotacheam disamnnim ghòddlem, toxench zatelem. Lôk khata-pietalo, viktalo ani viktem ghetalo, laita-roitalo ani ghoram bandtalo;
punn jea disa Lot Sodomantlo bhair sorlo, tea disa sorgar thaun ujea-gondhokacho pavs poddun tachê vorvim soglleancho bhosm zalo.
Mon’xachea Putachi prokasnni zateli tea disa toxench zatelem.
To Dis ietôch konn pattsar astit ani tanchi mustaiki ghorant asot zalear, ti vhorunk tãnnim sokol ieunchem nhoi; toxench xetant astit tãnnim kiteakuch lagun porot vechem nhoi;
Lotachê bailek kitem ghòddlem tacho ugddas korat.
Aplo jiv samballunk sôdtat tim aplo jiv ibadd kortelim, ani aplo jiv ibadd kortat tim aplo jiv vanchoitelim.
Hanv tumkam sangtam: tê rati dogam zannam eka antrunnar nidlelim astelim, punn tantlea ekleak vhortele ani dusreak sanddtele.
Dogi bailô eka dantear dollun asteleô, punn tantlê eklêk vhortele ani dusrêk sanddtele.”
Tãnnim Jezu lagim vicharlem: “Saiba, khõi?” Ani Tannem tankam sanglem: “Moddem asot thõi gid-ui ektthovtele.”
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Luke
| 18 |
Then he told them a parable about the necessity for them to pray always without becoming weary. He said,
“There was a judge in a certain town who neither feared God nor respected any human being.
And a widow in that town used to come to him and say, ‘Render a just decision for me against my adversary.’
For a long time the judge was unwilling, but eventually he thought, ‘While it is true that I neither fear God nor respect any human being,
because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.’”
The Lord said, “Pay attention to what the dishonest judge says.
Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them?
I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?”
The Parable of the Pharisee and the Tax Collector.
He then addressed this parable to those who were convinced of their own righteousness and despised everyone else.
“Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector.
The Pharisee took up his position and spoke this prayer to himself, ‘O God, I thank you that I am not like the rest of humanity—greedy, dishonest, adulterous—or even like this tax collector.
I fast twice a week, and I pay tithes on my whole income.’
But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, ‘O God, be merciful to me a sinner.’
I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”
Saying on Children and the Kingdom.
People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them.
Jesus, however, called the children to himself and said, “Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these.
Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.”
The Rich Official.
An official asked him this question, “Good teacher, what must I do to inherit eternal life?”
Jesus answered him, “Why do you call me good? No one is good but God alone.
You know the commandments, ‘You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.’”
And he replied, “All of these I have observed from my youth.”
When Jesus heard this he said to him, “There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me.”
But when he heard this he became quite sad, for he was very rich.
On Riches and Renunciation.
Jesus looked at him [now sad] and said, “How hard it is for those who have wealth to enter the kingdom of God!
For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God.”
Those who heard this said, “Then who can be saved?”
And he said, “What is impossible for human beings is possible for God.”
Then Peter said, “We have given up our possessions and followed you.”
He said to them, “Amen, I say to you, there is no one who has given up house or wife or brothers or parents or children for the sake of the kingdom of God
who will not receive [back] an overabundant return in this present age and eternal life in the age to come.”
The Third Prediction of the Passion.
Then he took the Twelve aside and said to them, “Behold, we are going up to Jerusalem and everything written by the prophets about the Son of Man will be fulfilled.
He will be handed over to the Gentiles and he will be mocked and insulted and spat upon;
and after they have scourged him they will kill him, but on the third day he will rise.”
But they understood nothing of this; the word remained hidden from them and they failed to comprehend what he said.
The Healing of the Blind Beggar.
Now as he approached Jericho a blind man was sitting by the roadside begging,
and hearing a crowd going by, he inquired what was happening.
They told him, “Jesus of Nazareth is passing by.”
He shouted, “Jesus, Son of David, have pity on me!”
The people walking in front rebuked him, telling him to be silent, but he kept calling out all the more, “Son of David, have pity on me!”
Then Jesus stopped and ordered that he be brought to him; and when he came near, Jesus asked him,
“What do you want me to do for you?” He replied, “Lord, please let me see.”
Jesus told him, “Have sight; your faith has saved you.”
He immediately received his sight and followed him, giving glory to God. When they saw this, all the people gave praise to God.
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Sodanch magnnem korchi goroz ani jiv sôddcho nhoi mhonn Jezun xisank hi vopar sangli:
“Eka nogrant konn-êk nitidar aslo; taka Devachi bhirant, nhoi mhonn mon’xachi bhidda-i nasli;
ani tea nogrant konn-ekli vidva-i asli. Tachê-xim ieun-ieun ti oxi magtali: ‘Neai korun mhojea dusmanachea hatantli mhaka nivar.’
Punn zaito kall tannem tichem aikunk na. Tori magir tannem apnnach bhitôr mhonn’lem: ‘Hanv Devak bhienam ani mon’xachi-i bhidda hanv dhorinam khoro;
toripunn hi vidva mhaka tras dita dekhun, hanv tika neai korun ditolom; na zalear ieun-ieun xekim ti mhozo jiv khateli.’ ”
Somian fuddem mhonn’lem: “To khotto nitidar kitem sangta taka chit diat.
Tôr Dev Apnnak dis-rat ulo marteleam Apleam vinchleleank sosnnikaien kan diuncho na ani tancho neai korun tankam nivarcho na?
Hôi, Hanv tumkam sangtam, To tankam veginch nivartolo. Toripunn Mon’xacho Put ietolo tedna, Taka sonvsarant bhavart melltolo kai?”
Apunn promannik mhonn somzun, apnnancheruch patietalim ani herank lekhinaslim tosleam kãi mon’xank Tannem oxi êk vopar sangli:
“Dog monis, eklo Farizêv ani dusro dônddvosuldar, magnnem korunk Devmondirant choddun gele.
To Farizêv nitt ubo ravun oso aplea monant magnnem kortalo: ‘Deva, hanv Tuka dhin’vastam, kiteak hanv heram mon’xam sarko nhoi; te chor-nagovnne, oneaii, pordvari; he-tea dônddvosuldara-i sarko nhoi hanv.
Satolleak don pavttim hanv upas kortam, mhojê kodde asa titleacho-i dhavo vantto farik kortam.’
To dônddvosuldar aplo pois ubo ravlo; dolle porian sorgar lavunk taka kalliz zaina zalem; punn horddem boddoun-boddoun to mhonntalo: ‘Deva, hanv êk patki! mhoji kaklut kôr!’
Hanv tumkam sangtam, ho monis Devak manovlolo zaun aplea ghora portolo, punn to dusro Devak manovlolo zaunk na. Kiteak apnnankuch unch kaddtat tankam Dev khala uddoitolo, apunnuch khaltim zatat tankam Dev unch kaddtolo.”
Bhurgeam-ballank Jezun hat lavchê khatir, Tachê-xim lôk tankam gheun ietalo; hem polleun xis tankam addaunk lagle.
Tedna Jezun team bhurgeank Apnna-xim apoun mhonn’lem: “Bhurgeank Mhojê-xim ieunk diat ani tankam addainakat; kiteak Devachem Raj osleanchench.
Bhurgea bhaxen zaun Devachem Raj mandun ghenant tim tantum bhitôr sorchinch nant.”
Odhikareantlea eklean Jezu lagim oxem vicharlem: “Borea Guruji, Sasnnik Jivit mellun gheunk hanvem kitem korunk zai?”
Jezun taka mhonn’lem: “Mhaka boro kiteak mhonntai? Ekleach Devak kaddun, dusro konnuch boro nhoi.
Tum adnea tôr zannoi: ‘Jivexim marum noiê; pordvar korum noiê; chorum noiê; lottik govai dium noiê; tujea bapaik ani avoik man di.’ ”
Tea mon’xan Taka zobab dilo: “Bhurgeponnim-san hem sogllem hanv pallun ailam.”
Hem aikun Jezun taka sanglem: “Anink ekuch tuka unnem: tujê kodde asa titlem-i vik ani duddu goribank di, ani tuka sorgar tthevo melltolo; magir ie ani Mhozo pattlav kôr.”
Him utram aikun, to bhov khontovlo kiteak to khup girest aslo.
Oso taka polleun Jezun mhonn’lem: “Girestkai asleleank Devachea Rajeant bhitôr sorunk kitlem mhonn kotthin!
Devachea Rajeant êk girest monis bhitôr sorchê poros, eka unttak suiechea birddeantlean vochunk odik sompem.”
Aikoteleamnim mhonn’lem: “Toxem zalear, konnak taronn melltelem?”
Tannem zap dili: “Jem mon’xam kodde ghoddona, tem Deva lagim ghòddta.”
Tedna Pedrun mhonn’lem: “Polle, ami sogllem sanddun Tuzo pattlav kela.”
Jezun taka portipall kelo: “Konn-ui Devachea Rajea pasot ghor-dar vô bail, vô bhav-bhoinni, vô avoi-bapui vô bhurgim-ballam sanddtit zalear, Hanv tumkam khorench sangtam,
tim hea kalla-iugant hachê-kui zaitem ogllem, ani ieta tea kall-iugant sasnnik jivit ghetelim.”
Bara zannank kuxin vhorun, Jezun mhonn’lem: “Ami atam Jeruzaleak choddun vetanv, ani Mon’xachea Puta sombondim provadeam udexim boroil’lem asa titlem-i sompadon ietelem.
Taka videxeanchê adhin kortele, he Tacheô moskoreô kortele, Taka jerbond ditele, Tacher thimpi uddoitele,
ani jerbond dilea uprant Taka jivexim martele, ani tisrea disa To punorjivont zatolo.”
Punn hantlem kãich te somzunk nant ani heam utrancho ôrth tankam lipon urlo ani kitea vixim Jezu oxem uloitalo tem te somzukuch nant.
Jezu Jerikea lagim pavta astanam, konn-eklo kurddo rosteachê deger bhikek bosun aslo.
Khup lôk tevxilean veta tacho avaz aikun, tem kitem gai mhonn tannem vicharlem.
Nazaretkar Jezu tennem veta mhonn taka sangtôch,
to arddun mhonnunk laglo: “Jezu, Davidachea Puta, mhoji kaklut kôr!”
Ani fuddem vetalim tãnnim ogo rav mhonn taka bobatt keli. Punn odikuch arddun to mhonnot ravlo: “Davidachea Puta, mhoji kaklut kôr!”
Jezu thamblo ani taka Apnna-xim haddunk lavun, to lagim sortôch, Tannem Tachê kodde vicharlem:
“Hanvem tuka kitem kel’lem zai?” Tannem mhonn’lem: “Saiba, mhaka novean nodor ie-xi kôr.”
Jezun taka sanglem: “Novean nodor ghe. Tujea bhavartan tuka boro kelo.”
Ani rokddich taka nodor aili ani Devachi tust korit to Tachê pattlean gelo. Ani hem polleun, sogllea lokan Devak vakhannlo.
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Luke
| 19 |
He came to Jericho and intended to pass through the town.
Now a man there named Zacchaeus, who was a chief tax collector and also a wealthy man,
was seeking to see who Jesus was; but he could not see him because of the crowd, for he was short in stature.
So he ran ahead and climbed a sycamore tree in order to see Jesus, who was about to pass that way.
When he reached the place, Jesus looked up and said to him, “Zacchaeus, come down quickly, for today I must stay at your house.”
And he came down quickly and received him with joy.
When they all saw this, they began to grumble, saying, “He has gone to stay at the house of a sinner.”
But Zacchaeus stood there and said to the Lord, “Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over.”
And Jesus said to him, “Today salvation has come to this house because this man too is a descendant of Abraham.
For the Son of Man has come to seek and to save what was lost.”
The Parable of the Ten Gold Coins.
While they were listening to him speak, he proceeded to tell a parable because he was near Jerusalem and they thought that the kingdom of God would appear there immediately.
So he said, “A nobleman went off to a distant country to obtain the kingship for himself and then to return.
He called ten of his servants and gave them ten gold coins and told them, ‘Engage in trade with these until I return.’
His fellow citizens, however, despised him and sent a delegation after him to announce, ‘We do not want this man to be our king.’
But when he returned after obtaining the kingship, he had the servants called, to whom he had given the money, to learn what they had gained by trading.
The first came forward and said, ‘Sir, your gold coin has earned ten additional ones.’
He replied, ‘Well done, good servant! You have been faithful in this very small matter; take charge of ten cities.’
Then the second came and reported, ‘Your gold coin, sir, has earned five more.’
And to this servant too he said, ‘You, take charge of five cities.’
Then the other servant came and said, ‘Sir, here is your gold coin; I kept it stored away in a handkerchief,
for I was afraid of you, because you are a demanding person; you take up what you did not lay down and you harvest what you did not plant.’
He said to him, ‘With your own words I shall condemn you, you wicked servant. You knew I was a demanding person, taking up what I did not lay down and harvesting what I did not plant;
why did you not put my money in a bank? Then on my return I would have collected it with interest.’
And to those standing by he said, ‘Take the gold coin from him and give it to the servant who has ten.’
But they said to him, ‘Sir, he has ten gold coins.’
‘I tell you, to everyone who has, more will be given, but from the one who has not, even what he has will be taken away.
Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me.’”
The Entry into Jerusalem.
After he had said this, he proceeded on his journey up to Jerusalem.
As he drew near to Bethphage and Bethany at the place called the Mount of Olives, he sent two of his disciples.
He said, “Go into the village opposite you, and as you enter it you will find a colt tethered on which no one has ever sat. Untie it and bring it here.
And if anyone should ask you, ‘Why are you untying it?’ you will answer, ‘The Master has need of it.’”
So those who had been sent went off and found everything just as he had told them.
And as they were untying the colt, its owners said to them, “Why are you untying this colt?”
They answered, “The Master has need of it.”
So they brought it to Jesus, threw their cloaks over the colt, and helped Jesus to mount.
As he rode along, the people were spreading their cloaks on the road;
and now as he was approaching the slope of the Mount of Olives, the whole multitude of his disciples began to praise God aloud with joy for all the mighty deeds they had seen.
They proclaimed:
“Blessed is the king who comes
in the name of the Lord.
Peace in heaven
and glory in the highest.”
Some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.”
He said in reply, “I tell you, if they keep silent, the stones will cry out!”
The Lament for Jerusalem.
As he drew near, he saw the city and wept over it,
saying, “If this day you only knew what makes for peace—but now it is hidden from your eyes.
For the days are coming upon you when your enemies will raise a palisade against you; they will encircle you and hem you in on all sides.
They will smash you to the ground and your children within you, and they will not leave one stone upon another within you because you did not recognize the time of your visitation.”
The Cleansing of the Temple.
Then Jesus entered the temple area and proceeded to drive out those who were selling things,
saying to them, “It is written, ‘My house shall be a house of prayer, but you have made it a den of thieves.’”
And every day he was teaching in the temple area. The chief priests, the scribes, and the leaders of the people, meanwhile, were seeking to put him to death,
but they could find no way to accomplish their purpose because all the people were hanging on his words.
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Jezu, Jerikeant bhitôr sorun, nograntlean cholot vetalo.
Zakêv nanvacho mukhel dônddvosuldarantlo eklo ani astik monis ovchituch thõi pavlo.
Jezu konn to, Zakêv polleunk sôdtalo. Punn angan mottvo dekhun, lokachê khettik lagun tachean nozo zalem.
Tea pasot Jezuk polleunchê khatir to fuddem dhanvun vochun eka rumbddichea zhaddar choddlo, kiteak Jezu tê vatten vecho aslo.
Tea zagear pavtôch, Jezun voir nodor marli ani taka polleun mhonn’lem: “Zakêv, vegim denvun ie, tôr az Mhaka tumger vochun ravunk zai.”
Ani to vegim-vegim denvlo ani khuxalkaien Taka apnnager soniman kelo.
Hem polleun sogllea lokan gunngunnun mhonn’lem: “Patki mon’xager ravunk gela mum rê ho!”
Soglleanchê nodrek ubo ravun Zakevan Somiak mhonn’lem: “Saiba, polle, mhaka asa titleacho-i ordo vantto hanv goribank ditam, ani hanvem konnank fosoileant zalear chovpott portun ditam.”
Jezun taka mhonn’lem: “Az hea ghorak taronn ailem, kiteak ho-i Abrahamacho put.
Tôr Mon’xacho Put sanddleleank sodun kaddunk ani taronn diunk aila.”
Lôk hem aikota astana, Tannem anink êk vopar sangli, kiteak To Jeruzaleak lagim pavlolo ani Devachea Rajeachi veginch prokasnni zateli mhonn tim somzotalim.
Mhonntôch Tannem sanglem: “Konn-êk unch kulliecho monis apnnak raza korun gheun porot ieunchê khatir eka poixilea desant gelo.
Apleam dha sevokank apoun haddun, tankam tannem dha bhangra-nanne vanttun dile ani mhonn’lem: ‘Hanv portun ie-sôr, he gheun vepar-dhondo korat!’
Tache ganvbhav taka zolltale ani tachê pattlean tãnnim niropi dhaddun oxem sanglem: ‘Ho monis amcho raza zal’lo amkam naka.”
Toripunn to raza zaun porot ailo, ani jeam sevokank tannem duddu dil’lo, tantlea zonn-eklean kitlo-so veparacho adav kaddlo tem polleunk tannem tankam apounk laile.
Poilean ieun mhonn’lem: ‘Dhonia, tujea eka bhangra-nannean dha bhangra-nanne zôddle.’
Tannem zobab dilo: ‘Xabas, borea sevoka! ilê-xê vostunt tum visvaxi zaloi dekhun hanv tuka dha nograncher odhikar ditam.’
Ani dusrean ieun mhonn’lem: ‘Dhonia, tujea eka bhangra-nannean panch bhangra-nanne zôddle.’
Ani haka-i tannem mhonn’lem: ‘Ani tuka hanv panch nograncher odhikar ditam.’
Magir tisrean ieun mhonn’lem: ‘Dhonia, tujo bhangra-nanno ho polle asa; eka rumalak bandun hanvem to kuxin dovorlolo;
kiteak mhaka tuji bhirant asli, tôr tum khôr monis; tunvem dovrunk nãi tem tum uklun vhortai ani tunvem vompunk nãi tem tum lunvun ubartai.’
Razan taka zap dili: ‘Arê noxttea chakra, tujinch utram dhorun tujer hanv khastichem formonn martam. Hanv khôr monis, hanvem dovrunk na tem hanv uklun vhortam, ani hanvem vompunk na tem hanv lunvun ubartam mhonn tum tôr zanno asloi.
Toxem zalear, mhozo duddu tunvem benkent kiteak ghalo nãi? Porot ieun kolantora soit hanv to gheto aslom.’
Ani thõi asleleank tannem sanglem: ‘Hachê koddcho to bhangra-nanno kaddun gheiat ani dha bhangra-nanne asat taka to diat.’
Ani tãnnim taka mhonn’lem: ‘Dhonia, tachê lagim dha bhangra-nanne asat mum!’
‘Tôr hanv tumkam sangtam: jea konna lagim asa, taka anink-ui melltelem; punn jea konna lagim na, tachê lagchem asa tem-i kann ghetele.
Punn hanv tancho raza zal’lom naka asleleam team mhojeam dusmanank hangasôr haddat ani mhojeam dolleam hujir tancho jiv kaddat.’ ”
Oxem uloilea uprant, Jeruzaleak choddun vochpachi vatt dhorun, Jezu fuddem gelo.
Ani oxem ghòddlem: Olivet mhonntat tea Dongra sorxem asto Betfage ani Bethaniê lagim pavtôch, Tannem dogam Apleam xisank dhaddle
oxem sangun: “Tumchê samkar asto gramant vochat; thõi bhitôr sortanch, ozun porian tacher konnuch bosunk na toslem, ek gaddvachem xingrum, bandlelem tumkam melltelem; tem sôddun hanga haddat.
‘Taka kitea pasot tumi sôddtat?’, oxem konn-ui tumkam vicharit zalear, Somiak tachi goroz asa mhonn taka sangat.”
Dhaddlele te gele ani, sanglelem toxem, ek gaddvachem xingrum tankam mell’lem.
Tea xingrak te sôddtastana, tacheam dhoniamnim tankam mhonn’lem: “Tea xingrak kiteak sôddtat tumi?”
Tãnnim oxi zap dili: “Somiak tachi goroz.”
Ani tãnnim taka Jezu-xim haddlem; aplim avoronnam tea xingracher ghalun, Jezuk tacher bosoilo.
To fuddem veta astana, lôk aplim vostram vatter patllaitalo.
Ani Olivet Dongrachê denvtê lagim pavtôch, Tacheam xisancho vhôdd zomo, apnnem dekhleleam soglleam Tacheam vismitam pasot, vhoddlea tallean, khuxalkaien Devak
oso porkondunk laglo: “Sorvesporachea nanvan ieta tea Razak zôi! Sorgar xanti! Bhov Vortea Devak mhoima!”
Loka modleam kãi Farizevamnim Taka mhonn’lem: “Guruji, Tujeam xisank oge ravat mhonn formai.”
Ani Tannem tankam oso portipall kelo: “Hanv tumkam sangtam: him ogim ravtit zalear, fator porian arddunk lagtele.”
Ani lagim pavtam, Xar nodrek poddtôch, tachê voir dukam golloun
Tannem mhonn’lem: “Aichea disa tori, tuka xantik pavoupacheo vattô tunvem mat ollkhun ghetloleôi zalear! Punn na; tujeam dolleank teô atam liploleô asat.
Hôi, tuje dusman tujê bhonvtim matiechim durgam ubartele, tuka veddho ghaltele, ani soglleam vattamnim tuka chinrgôtt’tele, osle tujer dis ietele;
te tuka ani tujeam kottam bhitôr asleleam tujeam bhurgeam-ballank dhornnir apttitele; ani tujê bhitôr fatrar fatôr ubo urunk te diunche nant; kiteak Dev tuka bhett diunk ailo to dis tunvem ollkholo nãi!”
Ani Devmondirant bhitôr sorun thõi vikri korteleank oxem mhonnun To bhair ghalunk laglo:
“ ‘Mhojem Ghor magnneachem ghor’, oxem Povitr Pustokar boroil’lem asa, punn tem tumi choranchi dhôl kelea.”
Ani dispotto Devmondirant xikoit aslo. Mukhel iadnik, xastri, ani porjeche vhoddil Tacho nas korunk sôdtale;
punn kitem ani koxem korchem tem tankam somzoch naslem, kiteak sogllo lôk Tacheam utrank bhul’lolo.
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Luke
| 20 |
One day as he was teaching the people in the temple area and proclaiming the good news, the chief priests and scribes, together with the elders, approached him
and said to him, “Tell us, by what authority are you doing these things? Or who is the one who gave you this authority?”
He said to them in reply, “I shall ask you a question. Tell me,
was John’s baptism of heavenly or of human origin?”
They discussed this among themselves, and said, “If we say, ‘Of heavenly origin,’ he will say, ‘Why did you not believe him?’
But if we say, ‘Of human origin,’ then all the people will stone us, for they are convinced that John was a prophet.”
So they answered that they did not know from where it came.
Then Jesus said to them, “Neither shall I tell you by what authority I do these things.”
The Parable of the Tenant Farmers.
Then he proceeded to tell the people this parable. “[A] man planted a vineyard, leased it to tenant farmers, and then went on a journey for a long time.
At harvest time he sent a servant to the tenant farmers to receive some of the produce of the vineyard. But they beat the servant and sent him away empty-handed.
So he proceeded to send another servant, but him also they beat and insulted and sent away empty-handed.
Then he proceeded to send a third, but this one too they wounded and threw out.
The owner of the vineyard said, ‘What shall I do? I shall send my beloved son; maybe they will respect him.’
But when the tenant farmers saw him they said to one another, ‘This is the heir. Let us kill him that the inheritance may become ours.’
So they threw him out of the vineyard and killed him. What will the owner of the vineyard do to them?
He will come and put those tenant farmers to death and turn over the vineyard to others.” When the people heard this, they exclaimed, “Let it not be so!”
But he looked at them and asked, “What then does this scripture passage mean:
‘The stone which the builders rejected
has become the cornerstone’?
Everyone who falls on that stone will be dashed to pieces; and it will crush anyone on whom it falls.”
The scribes and chief priests sought to lay their hands on him at that very hour, but they feared the people, for they knew that he had addressed this parable to them.
Paying Taxes to the Emperor.
They watched him closely and sent agents pretending to be righteous who were to trap him in speech, in order to hand him over to the authority and power of the governor.
They posed this question to him, “Teacher, we know that what you say and teach is correct, and you show no partiality, but teach the way of God in accordance with the truth.
Is it lawful for us to pay tribute to Caesar or not?”
Recognizing their craftiness he said to them,
“Show me a denarius; whose image and name does it bear?” They replied, “Caesar’s.”
So he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.”
They were unable to trap him by something he might say before the people, and so amazed were they at his reply that they fell silent.
The Question About the Resurrection.
Some Sadducees, those who deny that there is a resurrection, came forward and put this question to him,
saying, “Teacher, Moses wrote for us, ‘If someone’s brother dies leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.’
Now there were seven brothers; the first married a woman but died childless.
Then the second
and the third married her, and likewise all the seven died childless.
Finally the woman also died.
Now at the resurrection whose wife will that woman be? For all seven had been married to her.”
Jesus said to them, “The children of this age marry and are given in marriage;
but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage.
They can no longer die, for they are like angels; and they are the children of God because they are the ones who will rise.
That the dead will rise even Moses made known in the passage about the bush, when he called ‘Lord’ the God of Abraham, the God of Isaac, and the God of Jacob;
and he is not God of the dead, but of the living, for to him all are alive.”
Some of the scribes said in reply, “Teacher, you have answered well.”
And they no longer dared to ask him anything.
The Question About David’s Son.
Then he said to them, “How do they claim that the Messiah is the Son of David?
For David himself in the Book of Psalms says:
‘The Lord said to my lord,
“Sit at my right hand
till I make your enemies your footstool.”’
Now if David calls him ‘lord,’ how can he be his son?”
Denunciation of the Scribes.
Then, within the hearing of all the people, he said to [his] disciples,
“Be on guard against the scribes, who like to go around in long robes and love greetings in marketplaces, seats of honor in synagogues, and places of honor at banquets.
They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation.”
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Êk dis To Devmondirant lokak xikovnn dita ani xubhvhortoman porgôtt’ta astana, mukhel iadnik ani dhormxastri zannteam borabôr ektthãi zaun aile
ani Tachê lagim oxe uloile: “Amkam ek sang: khõichê sot’ten hem tum kortai? Vô konnem dilea tuka hi sot’tea?”
Jezun portipallun tankam mhonn’lem: “Hanv-ui tumchê kodde ekuch vichartam, tem tumi Mhaka sangat:
Juanvacho batism sorgar thaun vô mon’xam thaun ailo?”
Punn te apnnanchêch bhitôr oxem torkunk lagle: “Ami ‘sorgar thaun’ mhonn’lem zalear, to amkam mhonntolo: ‘Toxem zalear, kiteak tumi Juanvak mandun gheunk na?’
Punn ami ‘mon’xam thaun’ mhonn’lem zalear, soglli porza amkam fatraiteli; tôr Juanv êk provadi mhonn tankam dubhavuch na.”
Tea pasot tãnnim oxi zap dili: “To batism khõicho to ami nokllonv.”
Tedna Jezun tankam sanglem: “Tôr khõichê sot’ten Hanv heô vostu kortam, tem Hanv-ui tumkam sangina.”
Tedna Tannem lokak hi vopar sangunk suru keli: “Konn-eka mon’xan êk dakancho mollo lailo ani, kullvaddeank to kumlleak diun, zaito kall apunn poixilea ganvant vochun ravlo.
Vêll pavtôch, molleachea pikacho aplo vantto kullvaddeam koddcho gheunchê khatir tannem eka chakrak tanchê-xim dhaddlo. Tãnnim taka dhorun mar dilo ani rikamo portun dhaddlo.
Novean tannem dusrea eka chakrak dhaddlo; punn tãnnim haka-i mar dilo, beman kelo ani riteam hatamnim portilo.
Tea uprant tisrea eka chakrak dhaddlo; tãnnim taka ghai poddo-sôr marun bhair ghalo.
Tea molleachea dhonian mhonn’lem: ‘Atam kitem korum? Mhojea opurbaiechea putak dhaddtolom; taka polleun te ghoddiek tachi bhidda dhôrtele.’
Punn kullvaddeamnim, putak pollena fuddem, apnnanchê bhitôr chintun mhonn’lem: ‘Ho tacho daiji; taka jivexim marum-ia ani daiz amchem zatelem.’
Ani tãnnim taka dhorun mollea bhair oddun haddlo ani jivexim marlo.
Atam molleacho dhoni tankam kitem kortolo?
Ieun team kullvaddeancho bhosm kortolo ani aplo mollo dusreanchea hatant ditolo.” Hem aikun, tãnnim mhonn’lem: “Dev hem nirmum noiê.”
Punn Tannem tancher nodor marun mhonn’lem: “Mhonntôch oxem boroil’lem asa tem kitem?
‘Zo fatôr bandpeamnim soddun dil’lo
toch zalo konnxea-sondhicho fatôr.’
Jim konn hea fatracher adllun poddtat, tanche kuddkean’kuddke zatele, ani jeam konnancher to fatôr poddot, tanchi pudd zateli.”
Tea vellar mukhel iadnik ani dhormxastri Tacher hat ghalunk sôdtale, punn porjek bhiele; Tannem hi vopar apnnank lavun sanglea mhonn te bore somzole.
Ani razpalanuch Tacher aplo odhikar ani podvi cholounchê khatir, Jezuk utrak sampddaunk ani razpalachê adhin korunk tãnnim ievjilem; dekhun te Taka tellun asle. Oxem astam, satvik mon’xanchem ddhong gheiat mhonn xikoun, tãnnim Tachê-xim bhedi dhaddle.
Hãnnim ieun Tachê lagim oxem vicharlem: “Guruji, tum sarkem tench uloitai ani xikoitai, mon’xanchem tondd pollenãi, ani Devachi vatt khoreponnan xikoitai mhonn ami zannonv.
Amchean Somrazak dôndd farik korum-ieta ki na?”
Punn Tannem tanchi naddvidhea ollkhun oso portipall kelo:
“Êk dinar Mhaka haddun diat, polleum-ia. Hacher asa tem rup konnachem? ani nanv konnachem?” Tãnnim zap dili: “Somrazachem.”
Tedna Tannem tankam sanglem: “Borem tôr, Somrazachem Somrazak diat, ani Devachem tem Devak diat.”
Ani Tachea ulovpant Taka loka hujir sampddaunk tanchê lagim ghòddunk na; ani Tachea zobaba vixim te ojap zale ani ogech ravle.
Ekdam kãi Saduki Jezu-xim aile: te punorjivontponn na mhonntat tosle monis. Tãnnim Taka ho proxn ghalo:
“Guruji, Moizesan oxem amkam boroun dovorlam: ‘Konn-ekleacho logn-zal’lo bhav bhurgem-ball nastana morot zalear, tachea bhavan tachê bailê lagim logn zaunchem ani aplea bhavak sonsôt utpon korchi.’
Tôr sat bhav asle. Poilo logn zalo ani burgem-ball nastana melo.
Magir dusro,
ani tachê uprant tisro tichê lagim logn zalo; têch porim sat-ui zann sonsôt dovrinastana mele.
Soglleam-vôn nimanni, bail-ui meli.
Tôr satam-i zannanchi potinn ti zal’li mhontôch, mel’lim mon’xam punorjivont zatelim tedna, tanchê bhitorlea konnachi potinn zateli ti?”
Jezun tankam sanglem: “Hea kall-iugantlim mon’xam, dadle logn zatat ani bailank logn korun ditat;
punn tea dusrea kalla-iugak ani mel’leantlea punorjivontponnak jim konn purtim zal’lim melltit, tanchê modem logn zavop ani logn korun divop aschench na;
tanchean anink morunk zaina, tim devdutam sarkim, ani punorjivont-ponnachim bhurgim dekhun, tim Devachim bhurgim.
Mel’lim mon’xam portim jivont zatat mhonn Moizesan legun jhilkuttachi khobor sangta thõi dakhoilam; tôr thõi Sorvesporak to Abrahamacho Dev, Izakacho Dev, Jakobacho Dev mhonnta;
mhonntôch, meleleancho nhoi, bogor jiveancho Dev To; Tachê mukhar sogllim jivim.”
Xastreantleam kãi zannamnim mhonn’lem: “Guruji, tunvem borem sangli.”
Ani tea uprant konnakuch ani-anink Tachê kodde kosle-i vichar korunk kalliz zaunk na.
Tannem tankam mhonn’lem: “Krist Davidacho Put mhonn lôk koxem mhonnta?
Tôr Stotranchea Pustokar Daviduch oxem mhonnta:
‘Mhojea Somiak Sorvesporachem utor hem:
Mhojea uzvea hata bos!
Tujeam dusmanank tujeam pãiam tolla ghaltam.’
Mhonntôch David taka aplo Somi mhonnta; toxem zalear, tacho put to koso zata?”
Sogllea lokak aikonk ieta toxem Tannem Apleam xisank sanglem:
“Dhormxastream vixim chotur ravat; lamb-lamb angavlim ghalun bhonvunk, tinttear lokan apnnank manan kel’le salam’ gheunk, devsthanamnim voileam-poileam zageancher bosunk ani ratcheam jevnnank unch-unch svatô vinchunk tankam zoboruch borem lagta;
lamb magnneanchem song gheun, vidvanchim ghoram-daram te khaun uddoitat. Tankam soglleam-vôn odik khôr zhôddti asteli.”
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Luke
| 21 |
When he looked up he saw some wealthy people putting their offerings into the treasury
and he noticed a poor widow putting in two small coins.
He said, “I tell you truly, this poor widow put in more than all the rest;
for those others have all made offerings from their surplus wealth, but she, from her poverty, has offered her whole livelihood.”
The Destruction of the Temple Foretold.
While some people were speaking about how the temple was adorned with costly stones and votive offerings, he said,
“All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.”
The Signs of the End.
Then they asked him, “Teacher, when will this happen? And what sign will there be when all these things are about to happen?”
He answered, “See that you not be deceived, for many will come in my name, saying, ‘I am he,’ and ‘The time has come.’ Do not follow them!
When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.”
Then he said to them, “Nation will rise against nation, and kingdom against kingdom.
There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky.
The Coming Persecution.
“Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name.
It will lead to your giving testimony.
Remember, you are not to prepare your defense beforehand,
for I myself shall give you a wisdom in speaking that all your adversaries will be powerless to resist or refute.
You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death.
You will be hated by all because of my name,
but not a hair on your head will be destroyed.
By your perseverance you will secure your lives.
The Great Tribulation.
“When you see Jerusalem surrounded by armies, know that its desolation is at hand.
Then those in Judea must flee to the mountains. Let those within the city escape from it, and let those in the countryside not enter the city,
for these days are the time of punishment when all the scriptures are fulfilled.
Woe to pregnant women and nursing mothers in those days, for a terrible calamity will come upon the earth and a wrathful judgment upon this people.
They will fall by the edge of the sword and be taken as captives to all the Gentiles; and Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles are fulfilled.
The Coming of the Son of Man.
“There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the sea and the waves.
People will die of fright in anticipation of what is coming upon the world, for the powers of the heavens will be shaken.
And then they will see the Son of Man coming in a cloud with power and great glory.
But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand.”
The Lesson of the Fig Tree.
He taught them a lesson. “Consider the fig tree and all the other trees.
When their buds burst open, you see for yourselves and know that summer is now near;
in the same way, when you see these things happening, know that the kingdom of God is near.
Amen, I say to you, this generation will not pass away until all these things have taken place.
Heaven and earth will pass away, but my words will not pass away.
Exhortation to Be Vigilant.
“Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise
like a trap. For that day will assault everyone who lives on the face of the earth.
Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man.”
Ministry in Jerusalem.
During the day, Jesus was teaching in the temple area, but at night he would leave and stay at the place called the Mount of Olives.
And all the people would get up early each morning to listen to him in the temple area.
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Dhormpettent aplem dan-dennem ghaltalim team astik mon’xank Jezun chotraien pollelim;
ani konn-eklê gorib-dolldirê vidvek-ui don lepton ghaltana Tannem dekhli
ani mhonn’lem: “Hanv tumkam khorench sangtam, hê gorib vidven soglleam poros odik ghalem;
tôr hãnnim somestamnim apnnank ogllem aslem tantlem kaddun Devak somorpil’leam danam modem ghalem, punn hinnem apnnak unnem aslem tantlem, aplea jevnna-khannak nibel zai aslem tem-i ghalem.”
Devmondirachi gozal korun, tem kai-boream fatramnim ani Devak bhettoileam danamnim nettoilam, oxem mhonnteleank Jezun sanglem:
“Tumi jem polletat, tacho fatrar fatôr ubo urcho na tosle dis ietele, tem samkem moddun uddoitele.”
Tãnnim Tachê lagim vicharlem: “Guruji, hem kedna ghòddtelem ani heam ghòddnneancho vêll lagim pavla mhonn ollkhunk kosli khunna zateli?”
Tannem mhonn’lem: “Tumkam konnem fottoina zaunk chotraien ravat; tôr zaite zann Mhojea nanvan ieun ‘Hanvuch to’ ani ‘kall lagim pavlo’, oxem mhonntele; tumi tanchê pattlean vochonakat.
Tumi zhuzanchi ani bonddanchi khobor aikoxeat tedna, akantonakat; hem poilem ghoddonkuch zai khorem, punn xevôtt rokddoch ieuncho na.”
Magir Tannem tankam sanglem: “Raxttracher raxttr ani rajeacher raj uprastelem;
hanga-thõi vhoddleô bhikampi zateleô, hanga-thõi dukôll poddtolo, ani voxeachi pidda posorteli; ontrallar bhirankull ghòddnneô ani vhoddleô khunna dixtti poddteleô.
Punn hem sogllem zaunchê adim, Mhojea nanva khatir tumchea angar hat ghaltelim, tumkam devsthananchê adhin korun, bondkhonnint ghalun, razam ani razpalanchea fuddeant oddun vhorun, tumkam dhumallo ditelim.
Mhojê vixim govai diunk ho tumkam soêg melltolo.
Mhonntôch tumchi rakhônn koxi korchi ti adim-fuddench tumi chintchem nhoi mhonn ghott monan dhôrat.
Tôr Hanv tumkam oxi jib ani zannvai ditolom, ki ti addaunk ani ticher portem ulounk tumcheam soglleam dusmanam kodde ghòddchem na.
Tumcho avoibapui, bhavbhoinn, soirim-dhairim, ixtt-mitr tumkam dhorun ditelim ani tumchê bhitorleam kãi zannank jivexim martelim;
ani Mhojea nanva pasot sogllim tumcho dvês kortelim;
punn tumchea matheachea eka kensacho legun nas zauncho na.
Thir ravat, ani Dev tumkam vattaitolo.
Jeruzaleak foujen veddho ghal’lo tumi polletelet tedna tachem ghorttann pavlem mhonn somzat.
Tedna Judeiant asat tãnnim dongrancher pollun vechem ani Xarant asat tãnnim bhair sorun vechem, ani kheddeam-ganvamnim asat tãnnim Xara bhitôr vechem nhoi;
tôr sudd ghevpache dis he ani boroil’lem asa tem sogllem atam pallon ietelem.
Te dis ietôch gorbest bailanchem ani ballkank dud diteleanchem kotta! Desacher bhoinkor attevitte ietele ani hê pinddkecher krodhachi xirôntt poddteli
ani, videxeancho kall bhoro-sôr, tim torvarin moron poddtelim ani tankam koidi korun soglleam raxttram modem tanchi duspôtt zateli ani videxi Jeruzaleak pãiam tolla mostitele.
Suriacher, chondrimacher ani noketrancher khunna zateleô. Somdir gorozta to aikun ani lharam uchamboll zaleant tim polleun, sonvsarar raxttram sarkinch ghabortelim ani tollmolltelim.
Prithumecher ieunchem asa tachea huskean kampun mon’xancho jiv vetolo virghun, tôr ontrallacheô xokti kolkolteleô.
Tedna Mon’xacho Put podven ani vhoddlê mhoimen eka kupa modem ietana tim dekhtelim.
Hem ghoddonk suru zata tedna ghott ravat ani tumcheô tokleô uklun dhôrat, kiteak tumchi soddvonn lagim pavlea.”
Ani Tannem êk vopar sangli: “Anjirachea zhaddak ani heram soglleam zhaddank polleiat.
Tankam kombreo futt’tat tedna gim’ lagim pavla mhonn tumkam kollon ieta;
toxench heô soglleô vostu ghòddleleô tumi polletôch, Devachem Raj lagim pavlam mhonn zanno zaiat.
Hanv tumkam khorench sangtam: hem sogllem ghòddlea bogor hi pinddka ontorchi na.
Ontrall ani prithum’ sortelim, punn Mhojim utram sorchim nant.
Tumi tumchi chotrai dhôrat; na tôr, kamcharak lobhdon, bebdikai korun, ani hea jivitache huske kaddun, tumchim kallzam zodd zatit ani to Dis tumcher okosmat pavot.
Akhê prithumer asleleam soglleam mon’xancher fas koso to ietolo.
Ieuncheô asat team ghòddnneam modlean surokxitponnim fuddem vochunk ani Mon’xachea Puta mukhar bhiranti vinnem ubim ravunk tumkam ghottai mellchê khatir, sogllea vellar magnnem korun zagrut ravat.”
Heam disamnim Jezu dis-bhôr Devmondirant xikovnn diit aslo, punn rati kaddtalo xara bhair, Olivet mhonnlelea Dongrar.
Tachem utor aikunchê axen fantearuch utthun sogllo lôk Tachê-xim Devmondirant ietalo.
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Luke
| 22 |
Now the feast of Unleavened Bread, called the Passover, was drawing near,
and the chief priests and the scribes were seeking a way to put him to death, for they were afraid of the people.
Then Satan entered into Judas, the one surnamed Iscariot, who was counted among the Twelve,
and he went to the chief priests and temple guards to discuss a plan for handing him over to them.
They were pleased and agreed to pay him money.
He accepted their offer and sought a favorable opportunity to hand him over to them in the absence of a crowd.
Preparations for the Passover.
When the day of the feast of Unleavened Bread arrived, the day for sacrificing the Passover lamb,
he sent out Peter and John, instructing them, “Go and make preparations for us to eat the Passover.”
They asked him, “Where do you want us to make the preparations?”
And he answered them, “When you go into the city, a man will meet you carrying a jar of water. Follow him into the house that he enters
and say to the master of the house, ‘The teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’
He will show you a large upper room that is furnished. Make the preparations there.”
Then they went off and found everything exactly as he had told them, and there they prepared the Passover.
The Last Supper.
When the hour came, he took his place at table with the apostles.
He said to them, “I have eagerly desired to eat this Passover with you before I suffer,
for, I tell you, I shall not eat it [again] until there is fulfillment in the kingdom of God.”
Then he took a cup, gave thanks, and said, “Take this and share it among yourselves;
for I tell you [that] from this time on I shall not drink of the fruit of the vine until the kingdom of God comes.”
Then he took the bread, said the blessing, broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.”
And likewise the cup after they had eaten, saying, “This cup is the new covenant in my blood, which will be shed for you.
The Betrayal Foretold.
“And yet behold, the hand of the one who is to betray me is with me on the table;
for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed.”
And they began to debate among themselves who among them would do such a deed.
The Role of the Disciples.
Then an argument broke out among them about which of them should be regarded as the greatest.
He said to them, “The kings of the Gentiles lord it over them and those in authority over them are addressed as ‘Benefactors’;
but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant.
For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves.
It is you who have stood by me in my trials;
and I confer a kingdom on you, just as my Father has conferred one on me,
that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.
Peter’s Denial Foretold.
“Simon, Simon, behold Satan has demanded to sift all of you like wheat,
but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers.”
He said to him, “Lord, I am prepared to go to prison and to die with you.”
But he replied, “I tell you, Peter, before the cock crows this day, you will deny three times that you know me.”
Instructions for the Time of Crisis.
He said to them, “When I sent you forth without a money bag or a sack or sandals, were you in need of anything?” “No, nothing,” they replied.
He said to them, “But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one.
For I tell you that this scripture must be fulfilled in me, namely, ‘He was counted among the wicked’; and indeed what is written about me is coming to fulfillment.”
Then they said, “Lord, look, there are two swords here.” But he replied, “It is enough!”
The Agony in the Garden.
Then going out he went, as was his custom, to the Mount of Olives, and the disciples followed him.
When he arrived at the place he said to them, “Pray that you may not undergo the test.”
After withdrawing about a stone’s throw from them and kneeling, he prayed,
saying, “Father, if you are willing, take this cup away from me; still, not my will but yours be done.” [
And to strengthen him an angel from heaven appeared to him.
He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground.]
When he rose from prayer and returned to his disciples, he found them sleeping from grief.
He said to them, “Why are you sleeping? Get up and pray that you may not undergo the test.”
The Betrayal and Arrest of Jesus.
While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him.
Jesus said to him, “Judas, are you betraying the Son of Man with a kiss?”
His disciples realized what was about to happen, and they asked, “Lord, shall we strike with a sword?”
And one of them struck the high priest’s servant and cut off his right ear.
But Jesus said in reply, “Stop, no more of this!” Then he touched the servant’s ear and healed him.
And Jesus said to the chief priests and temple guards and elders who had come for him, “Have you come out as against a robber, with swords and clubs?
Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness.”
Peter’s Denial of Jesus.
After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance.
They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them.
When a maid saw him seated in the light, she looked intently at him and said, “This man too was with him.”
But he denied it saying, “Woman, I do not know him.”
A short while later someone else saw him and said, “You too are one of them”; but Peter answered, “My friend, I am not.”
About an hour later, still another insisted, “Assuredly, this man too was with him, for he also is a Galilean.”
But Peter said, “My friend, I do not know what you are talking about.” Just as he was saying this, the cock crowed,
and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.”
He went out and began to weep bitterly.
The men who held Jesus in custody were ridiculing and beating him.
They blindfolded him and questioned him, saying, “Prophesy! Who is it that struck you?”
And they reviled him in saying many other things against him.
Jesus Before the Sanhedrin.
When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin.
They said, “If you are the Messiah, tell us,” but he replied to them, “If I tell you, you will not believe,
and if I question, you will not respond.
But from this time on the Son of Man will be seated at the right hand of the power of God.”
They all asked, “Are you then the Son of God?” He replied to them, “You say that I am.”
Then they said, “What further need have we for testimony? We have heard it from his own mouth.”
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Pask mhonntat ti, Fug-nasloleam Unddeanchi Porob lagim pavtali;
ani mukhel iadnik ani dhormxastri Jezuk koso dhorun jivexim marcho tem polletale, punn tankam porjechi bhirant asli.
Judas, add-nanvan Iskariot, barantlo eklo, hachea kallzant Soitan riglo.
Jezuk koxê bhaxen tanchea hatant dhorun diuncho tê vixim tannem vochun mukhel iadnikam ani Devmondirancheam sordaram kodde gozal-mat keli.
Te khuxal zale ani taka duddu diunk te kobul zale.
Hannem utor dilem; ani lokak kollonastana Taka dhorun diunk boro soêg to polleun aslo.
Xekim Paskacho menddro marun bhettouncho to, Fug-nasloleam Unddeancho dis pavlo.
Pedruk ani Juanvak Jezun oxem sangun dhaddle: “Ami Pask-Jevonn korchê khatir, tumi vochun tem toiar korat.”
Tãnnim vicharlem: “Khõi toiar korchem? Tuji khuxi kitem?”
Tannem tankam sanglem: “Aikat: tumi Xarant bhitôr sortana udkacho kollso gheun veto konn-êk monis tumkam melltolo; to bhitôr sorta tea ghora porian tachê pattlean vochat,
ani tea ghorachea dhoniak oxem mhonnat: ‘Guruji tujê lagim vicharta: Mhojeam xisam borabôr Hanvem Pask-Jevonn korunk soireancho vosro khõi asa?’
Ani to tumkam mall’ier êk vhoddlo borê bhaxen jevnnak manddlolo vosro dakhoitolo; thõi toiar korat.”
Te gele ani Tannem sanglelem toxem tankam mell’lem; ani tãnnim Pask toiar kelem.
Vêll zatôch Jezu jevnnak boslo ani Tachê sangatim Tache apostl.
Tannem tankam sanglem: “Koxtt sõschê adim tumchê sangatim hem Pask-Jevonn korunk Hanv otrekun otrektalom.
Khorench tumkam sangtam: hea Paskachi Devachea Rajeant sompadnni zai-sôr, Hanv hem Pask-Jevonn novean korcho na.”
Ani Tannem patr ghetlem ani Devak dhin’vasun mhonn’lem: “Hem gheiat ani tumchê bhitôr vanttat.
Khorench tumkam sangtam: Devachem Raj ie-sôr dakancheam follanchem hea fuddem Hanv anink pieuncho na.”
Ani Tannem unddo ghetlo, Devak dhin’vasun to môddlo, ani to tankam dilo ani mhonn’lem:
“Hi mhoji kudd: Hanvem ti tumchê pasot somorpilea.
Mhozo ugddas korun hem tumi korat.”
Têch porim, jevonn zatôch, Tannem patr gheun mhonn’lem:
“Hem patr Mhojea rogtan xik’ko
marlolo Devacho novo korar:
hem Mhojem rogot tumchê pasot
Hanvem varoilam.
Tori astana, Mhaka dhorun diteleacho hat Mhojê borabôr hea mezar asa.
Devan tharailam tea pormannem, Mon’xacho Put veta khoro, punn zo monis Tacho ghat gheunk veta, tea mon’xachem kotta!”
Tanchê modlo oxem konn korit kai mhonn te ekamekak vicharunk lagle.
Tanchê bhitôr konnak soglleam poros vhôdd mhonn lêkhcho, hê vixim tanchê modem êk vivad-ui zalo.
Tedna Tannem tankam sanglem: “Raxttranche raza aplea lokacher apli podvi choloitat, ani lokacher odhikar asa tankam ‘borem-dekhto’ mhonntat.
Tumchê modem oxem zaum noiê! Portench zalear, tumchê modem konn vhoddlo asot to soglleam poros dhaktto zal’lê porim zauncho; ani konn odhikari asot to chakôr zal’lê porim zauncho.
Tôr konn vhoddlo, jevnnak bosta to, vô tachi chakri korta to? Jevnnak bosta to ki na? Hanv tôr chakri kortelea sarko tumchê modem asam.
Mhojeam upodreamnim visvaxi-ponnim Mhojea sangata ravleat te tumich;
hea pasot Mhojea Bapan zoxem Mhaka Raj nemun dilam, toxench Hanv tumchê sorim kortam;
tumi Mhojea Rajeant Mhojea mezar khaun-pieun astelet ani Israelacheam bara kullanchi mon’subi korunk xinvaso-nancher bostelet.
Simanv, Simanv, polle, gonva porim tumam soglleank challunk Soitanan sot’tea magun ghetlea;
punn tuzo bhavart ddonvddollna zaunk Hanvem tujê pasot magnnem kelam, ani tum Mhojê thãi porot ietôch tujeam bhavank ghott kôr.”
Tannem mhonn’lem: “Somia, Tujê borabôr bondkhonnintuch vochunk nhoi, punn morunk-ui hanv toiar.”
Punn Tannem mhonn’lem: “Pedru, Hanv tuka sangtam: az, kombean sad ghalchê adim, Mhaka ollkhoch nãi mhonn tin pavttim tum negar vetoloi.”
Ani Tannem tankam mhonn’lem: “Tumkam bhokxem, bhuti ani vhannô nastana Hanvem dhaddle tedna tumkam kitem-punn unnem zalem?” Tãnnim zap dili: “Kãich unnem zaunk na.”
Tannem sanglem: ‘Tôr atam, bhokxem asa tannem tem hatant gheunchem, bhuti asa tannem toxench korchem; torvar na tannem aplem avoronn vikun êk torvar vikti gheunchi.
‘Khotteam modem taka lêkhlo’, oxem jem Povitr Pustokar boroil’lem asa, tem Mhojê sorim sompadon ieunchem mhonn Devachi khuxi. Hôi, Mhojê vixim jem kitem boroil’lem asa, tem pallon ieta.”
Tãnnim mhonn’lem: “Somia, heô polle don torvari asat.” Ani Tannem mhonn’lem: “Puro.”
Ani bhair sorun, Jezu Aplê sonvoiê pormannem Olivet Dongrar vochunk laglo; Tache xis Tachê pattlean vetale.
Tê svater pavtôch, Tannem tankam sanglem: “Tallnnent poddona zaunk tumi magnnem korit ravat.”
Ani fatrachê oddi itlo Apunn tanchê-sun pois gelo ani dimbier poddun oxem magnnem korunk laglo:
“Bapa, Tuji khuxi zalear, Mhojê velem hem patr pois kadd. Toripunn Mhoji khuxi nhoi, Tujich khuxi zaum-di.” [
Tedna Taka dhir diunk sorgar thaun êk devdut Taka dixtti poddlo.
Ani soglloch kollvollon, odik utsuktaien To magnnem korit aslo. Ani dhornnir gollto rogtacheam datt thembeam vori zalo Tacho gham’.]
Ani magnnem kortôch, dhuki-khontin thokon, xisam sorxem utthun ie zalear, te khontin nidlele Taka mell’le.
Ani Tannem tankam mhonn’lem: “Tumi nidtat kiteak? Tallnnent poddona zaunk utthun magnnem korat.”
Oxem uloita thõich astanam, ovchit khup lôk dixtti poddlo ani barantlo eklo, Judas nanvacho, tanchê fuddem ietalo; to Jezucho umo gheunk lagim sorlo.
Tedna Jezun taka mhonn’lem: “Judas, umo gheun Mon’xachea Putak poradhin kortai mum tum?”
Tachê bhonvtim asleleamnim, kitem zata tem polleun, Taka vicharlem: “Somia, torvar ubarchi?”
Ani tanchê bhitorlea eklean porom’-iadnikachea chakracher apli torsad marun tacho uzvo kanuch katorlo.
Jezun uloun mhonn’lem: “Itlean puro.” Ani tachea kanak hat lavun taka boro kelo.
Apnnak dhorunk ail’leam mukhel iadnikank, Devmondiracheam sordarank ani zannteank Jezun mhonn’lem: “Tumi torsadi ani tonnke gheun ieunk, Hanv konn pundd kitem?
Hanv dispotto tumchê modem Devmondirant aslom tedna, tumi Mhojer hat ghalunk na! Punn ho tumcho vêll ani kallokachi podvi.”
Jezuk dhorun vhelo ani porom’-iadnikager pavoilo. Pedru pois-pois ravun Tachê pattlean vetalo.
Razangnnant modekot dhogtto korun bhonvtim bosleleam modem Pedru vochun boslo.
Konn-eklê chakornnin taka dhogtteak boslolo dekhlo ani boro korun taka polleun mhonn’lem: “Ho-i tachê borabôr aslo.”
Punn tannem na mhonn bhasun portipall kelo: “Agô, hanv taka ollkhoch nam!”
Ani matso vêll uprant, eklean taka polleun mhonn’lem: “Tum-vui team mon’xantloch.” Ani Pedrun mhonn’lem: “Arê mon’xa, hanv nhoi!”
Ani sumar êk hor uprant, anink eklo bhasunk laglo: “Ho-i tachê borabôr aslo mhonn dubhav na; ho-i Galileiacho mum rê!”
Ani Pedrun mhonn’lem: “Arê, tum kitem mhonntai tem hanv nokllom.” Ani rokddoch, to uloita astananch, kombean sad ghalo.
Ani porton, Jezun Pedrucher dixtt ghali. Tedna “kombean sad ghalchê adim tin pavttim tum Mhaka ollkhonãi mhonn sangtoloi”, oxem jem Somian sanglelem, tacho Pedruk ugddas ailo,
ani bhair sorun Pedru dukamnim roddlo.
Jezuk dhorun asle te Taka marun Tacheô chesttaiô-moskoreô korunk lagle.
Tannim Tache dolle bandle ani Tachea tonddar thapttam marun, Tachê lagim vichartale: “Arê provadea! konnem marlo rê tuka? sang, polleum-ia!”
Ani ninda korun, zaitem Tacher add uloit asle.
Dis uzvaddtôch, lokache vhoddil, mukhel iadnik ani xastri ektthãi zale; Taka aplê neaisobhent vhorun,
tãnnim mhonn’lem: “Tum Krist zalear sang amkam.” Ani Tannem tankam mhonn’lem: “Hanv tumkam sangin zalear, tumi Mhaka sotman’cheak nant;
Hanv tumkam êk vichar korin zalear, tumi kãi Mhaka zap diunche nant.
Hea fuddem Mon’xacho Put Dev-podvechea uzveak bosun astolo.”
Tãnnim soglleamnim vicharlem: “Toxem zalear, tum Devacho Put?” Tannem zap dili: “Tumcheach tonddantlem bhair sorlem utor: Hanv Devacho Put!”
Punn tãnnim mhonn’lem: “Anink govai kiteak zai amkam? Tacheach tonddantlem ami tôr aikolem.”
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Luke
| 23 |
Then the whole assembly of them arose and brought him before Pilate.
They brought charges against him, saying, “We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Messiah, a king.”
Pilate asked him, “Are you the king of the Jews?” He said to him in reply, “You say so.”
Pilate then addressed the chief priests and the crowds, “I find this man not guilty.”
But they were adamant and said, “He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here.”
Jesus Before Herod.
On hearing this Pilate asked if the man was a Galilean;
and upon learning that he was under Herod’s jurisdiction, he sent him to Herod who was in Jerusalem at that time.
Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign.
He questioned him at length, but he gave him no answer.
The chief priests and scribes, meanwhile, stood by accusing him harshly.
[Even] Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate.
Herod and Pilate became friends that very day, even though they had been enemies formerly.
Pilate then summoned the chief priests, the rulers, and the people
and said to them, “You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him,
nor did Herod, for he sent him back to us. So no capital crime has been committed by him.
Therefore I shall have him flogged and then release him.” [
]
The Sentence of Death.
But all together they shouted out, “Away with this man! Release Barabbas to us.”
(Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder.)
Again Pilate addressed them, still wishing to release Jesus,
but they continued their shouting, “Crucify him! Crucify him!”
Pilate addressed them a third time, “What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him.”
With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed.
The verdict of Pilate was that their demand should be granted.
So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.
The Way of the Cross.
As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus.
A large crowd of people followed Jesus, including many women who mourned and lamented him.
Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children,
for indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and the breasts that never nursed.’
At that time people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!’
for if these things are done when the wood is green what will happen when it is dry?”
Now two others, both criminals, were led away with him to be executed.
The Crucifixion.
When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left.
[Then Jesus said, “Father, forgive them, they know not what they do.”] They divided his garments by casting lots.
The people stood by and watched; the rulers, meanwhile, sneered at him and said, “He saved others, let him save himself if he is the chosen one, the Messiah of God.”
Even the soldiers jeered at him. As they approached to offer him wine
they called out, “If you are King of the Jews, save yourself.”
Above him there was an inscription that read, “This is the King of the Jews.”
Now one of the criminals hanging there reviled Jesus, saying, “Are you not the Messiah? Save yourself and us.”
The other, however, rebuking him, said in reply, “Have you no fear of God, for you are subject to the same condemnation?
And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.”
Then he said, “Jesus, remember me when you come into your kingdom.”
He replied to him, “Amen, I say to you, today you will be with me in Paradise.”
The Death of Jesus.
It was now about noon and darkness came over the whole land until three in the afternoon
because of an eclipse of the sun. Then the veil of the temple was torn down the middle.
Jesus cried out in a loud voice, “Father, into your hands I commend my spirit”; and when he had said this he breathed his last.
The centurion who witnessed what had happened glorified God and said, “This man was innocent beyond doubt.”
When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts;
but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.
The Burial of Jesus.
Now there was a virtuous and righteous man named Joseph who, though he was a member of the council,
had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God.
He went to Pilate and asked for the body of Jesus.
After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried.
It was the day of preparation, and the sabbath was about to begin.
The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it,
they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.
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Tedna zomloli soglli sobha utthli ani Jezuk gheun Pilata-xim geli.
Ani te Jezucher oxim garamnim korunk lagle: “Amchea lokak bonddai korunk fuloitanam, Somrazak dôndd farik korunk mona kortana, ani apunn Krist, êk rai mhonn sangtana ami taka dhôrla.”
Pilatan Tachê lagim vicharlem: “Tum Judevancho raza, hôi?” Tannem zap dili: “Oi tum sangtai toxench tem.”
Pilatan mukhel iadnikank ani lokachê zhunddik mhonn’lem: “Hea mon’xacho kosloch guneanv mhaka mellona.”
Punn tãnnim tench zhoroun mhonn’lem: “Ak’khea Judeiant, Galileia meren hangasôr porian, aplê xikovnnen lokak to unchambollaita.”
Oxem mhonnlelem aikotôch, To Galileikar kai mhonn Pilatan vicharlem;
ani, Herodichea odhikara khal To poddta mhonn gomlea uprant, tannem Taka Herodi-xim dhaddlo, Herodi-i team disamnim Jeruzaleak aslo.
Jezuk polleun Herod zobôr khuxi zalo, kiteak Taka polleunk zaito kall-sun to axetalo, karonn Tachi khobor tannem aikol’li, ani Tachea hatantlem koslem-i ek vismit apnnak polleunk melltelem mhonn to ravtalo.
Sobar bhasamnim tannem Jezuk vichar kele, punn Jezu taka kãich zapuch kaddina zalo.
Mukhel iadnik ani dhormxastri Tacher thambo-nastanam guneanv ghalit ravle.
Tedna Herodin apleam soinikam borabôr Taka beman kelo, Taka kenddlo ani sobit dhovem anglem nesoun Taka Pilata-xim porot dhaddlo.
Ani Herod ani Pilat, hachê adim ekamekache dusman asle te, teach disa ixtt zale.
Mukhel iadnikank, vhoddilank ani lokak ektthãi korun
Pilatan mhonn’lem: “Lokak bonddai korunk fuloita mhonnun tumi hea mon’xak mhojê-xim haddla; ani, polleiat, tumchê hujir hanvem tachi chovkoxi keli ani tumi tacher firiad ditat tê vixim mhaka hea mon’xacho êk legun guneanv mell’lo na.
Ani Herodik-ui mell’lo na. Tannem tôr taka amchê-xim porot dhaddla. Ani, tumi zannont, moronn favo toslem kãi-ek tannem korunk na.
Hea pasot taka khast laitam ani sôddtam.”
[17 Porbe somoim Pilatan lokachê khuxê pormannem eka koideak soddun diunk zai aslo.]
Lokachea akhea zomean huiêl marun mhonn’lem: “Haka kadd ani amkam Barab’basak soddun di.”
Xarant razbhông ani prannghat tannem kel’lo dekhun, Barab’basak bondkhonnint ghal’lo.
Jezuk suttka diunk sôdtalo dekhun, Pilat novean tanchê lagim uloilo,
punn tim odikuch arddunk laglim: “Taka khursar mar! Khursar mar taka!”
Tannem tisrê pavtti tankam mhonn’lem: “Punn tannem kitem vaitt kelam? Moronn favo toslo guneanv tachê sovem mhaka melloch na. Tea pasot khast lavun taka soddun ditam.”
Punn vhoddlean boball korun, Taka khursar marcho mhonn tim thambonastana magtalim; ani tanche talle choddot vetale.
Xekim tim magtat toxem korchem mhonn Pilatan tharailem.
Mhonntôch bonddai ani khun kel’lê khatir bondkhonnint ghal’lea mon’xak, tim magtalim toxem, tannem suttka dili ani tankam zai toxem korunk Jezuk tanchê adhin kelo.
Taka gheun vetastana, konn-eklo Siren’kar, Simanv, gramantlo ietalo; tãnnim taka dhôrlo ani Jezu pattlean khuris gheun vochunk tachea khandar to dilo.
Tachê pattlean lokachi ani toxench Tachê pasot roddun unch tallean vilap korteleam bailanchi vhoddli urpônz choltali.
Tedna tanchê vatten vollon Jezun mhonn’lem: “Jeruzaleacheam dhuvamnô, Mhojê khatir roddonakat, punn tumchê khatir ani tumcheam bhurgeam-ballam khatir roddat.
Tôr, chotrai dhôrat, oxem mhonnpache dis ietele: ‘Bhagi teô vanztteô bailô, bhagi te zolm diunk naslele kusve, bhagi tim dud diunk naslelim hordd’dim!’
Tedna porvotank ‘Amcher poddat!’ ani dongrank ‘Amkam dhampat!’ oxem mhonnunk lagtelim.
Olea lankddak oxem kortat zalear, sukea lankddachem kitem zaunchem na?”
Anink dogam guneanvkarank Tachê borabôr jivexim marunk vhortale.
Ani Kortto mhonntat tea zagear pavtôch, Taka ani team dogam guneanvkarank-ui thõi khursar marle, ekak Tachê uzvê kuxik ani dusreak davê kuxik. [34 Jezun mhonn’lem: “Bapa, tankam bhogôs; apunn kitem kortat tem te nokllot.”] Magir tãnnim sorti ghalun Tachim vostram vanttlim.
Ani lôk ubo ravun polletalo, punn vhoddil Tacheô kenddnneô korun mhonntale: “Hannem dusreank soddoilim; ho Devanuch vinchum kaddlolo Devacho Krist zalear, hannem apnnakuch soddouncho.”
Soinik-ui Tacheô kexttaiô kortale ani lagim ieun ani Taka xirko diun
mhonntale: “Tum Judevancho raza zalear, tukach suttka di!”
Ani Tachea mathea voir boroun marlolo lêkh oso aslo: “Judevancho raza To Hoch.”
Khursar umkollteleam guneanv-karantlea eklean Tachi ninda korun mhonn’lem: “Tum Krist nhoi? Tôr tuka ani amkam-i soddoi!”
Punn dusrean zap diun oxi taka bobatt keli: “Têch khastik tum sampoddlolo astana, tum Devak bhienãi?
Amkam tori hem nitin favo zalam: amcheam kortubam pormannem ami bhôgtanv; punn hannem kãich vaitt korunk na.”
Ani tannem mhonn’lem: “Jezu, raiponnachi podvi gheun tum ietai tedna, mhozo ugddas kôr.”
Jezun taka zap dili: “Hanv tuka khorench sangtam, az tum Mhojea sangata voikunttant astoloi!”
Sumar donpar zal’lo ani tisrea para porian sogllea desacher kallôk poddlo. Suria palovlo;
ani Devmondirantlea Gabhareacho podd’do modekot doxim fanttlo.
Ani vhoddlean arddun Jezun mhonn’lem: “Bapa, Tujea hatant ghaltam Mhozo otmo.” Oxem mhonnun Tannem prann sôddlo.
Ghòddlam tem polleun, xotpotin Devak vakhann’nni diun mhonn’lem: “Khoreaninch ho boro monis aslo.”
Hea dekhaveak zomlolo sogllo lôk, zal’lim ghodditam polleun, hordd’dim boddoit porot vochunk laglo.
Tachê ollkhichim sogllim zannam pois ubim ravun hem polletalim, toxench Galileia thaun Tachê pattlean ail’leô teô bailô.
Ovchit thõi pavlo Juze nanvacho êk dadlo; to Mha-Dhormsobhecho vangddi aslo, êk boro ani nitivont monis.
To Judeiachea Arimateia nograntlo aslo. Tanchê ieuzonnek ani kortubank to kobul zaunk na; ani Devachea Rajeachi vatt to polleun aslo.
Tannem Pilata-xim vochun Jezuchi kudd magli;
ani ti denvoun êkê olin guttlaili ani tethun-ver konnakuch dovrunk naslo toslê khoddop katrun kel’lê somadhint Taka dovorlo.
To dis Toiarecho Dis aslo ani Sabbath suru zauncho vêll pavlolo.
Galileia thaun Tachê borabôr ail’leam bailamnim, pattlean vochun, somadhi polleli ani koxê bhaxen Tachi kudd tantum dovorlea ti, hem-i chotraien polleun ghetlem.
Magir porot vochun pormollache ani makhnneche nog toiar kele. Sabbatha disa kaidea pormannem tãnnim visôv ghetlo.
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Luke
| 24 |
But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb.
They found the stone rolled away from the tomb;
but when they entered, they did not find the body of the Lord Jesus.
While they were puzzling over this, behold, two men in dazzling garments appeared to them.
They were terrified and bowed their faces to the ground. They said to them, “Why do you seek the living one among the dead?
He is not here, but he has been raised. Remember what he said to you while he was still in Galilee,
that the Son of Man must be handed over to sinners and be crucified, and rise on the third day.”
And they remembered his words.
Then they returned from the tomb and announced all these things to the eleven and to all the others.
The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles,
but their story seemed like nonsense and they did not believe them.
But Peter got up and ran to the tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened.
The Appearance on the Road to Emmaus.
Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus,
and they were conversing about all the things that had occurred.
And it happened that while they were conversing and debating, Jesus himself drew near and walked with them,
but their eyes were prevented from recognizing him.
He asked them, “What are you discussing as you walk along?” They stopped, looking downcast.
One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?”
And he replied to them, “What sort of things?” They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people,
how our chief priests and rulers both handed him over to a sentence of death and crucified him.
But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place.
Some women from our group, however, have astounded us: they were at the tomb early in the morning
and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive.
Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.”
And he said to them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke!
Was it not necessary that the Messiah should suffer these things and enter into his glory?”
Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.
As they approached the village to which they were going, he gave the impression that he was going on farther.
But they urged him, “Stay with us, for it is nearly evening and the day is almost over.” So he went in to stay with them.
And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.
With that their eyes were opened and they recognized him, but he vanished from their sight.
Then they said to each other, “Were not our hearts burning [within us] while he spoke to us on the way and opened the scriptures to us?”
So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them
who were saying, “The Lord has truly been raised and has appeared to Simon!”
Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.
The Appearance to the Disciples in Jerusalem.
While they were still speaking about this, he stood in their midst and said to them, “Peace be with you.”
But they were startled and terrified and thought that they were seeing a ghost.
Then he said to them, “Why are you troubled? And why do questions arise in your hearts?
Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.”
And as he said this, he showed them his hands and his feet.
While they were still incredulous for joy and were amazed, he asked them, “Have you anything here to eat?”
They gave him a piece of baked fish;
he took it and ate it in front of them.
He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.”
Then he opened their minds to understand the scriptures.
And he said to them, “Thus it is written that the Messiah would suffer and rise from the dead on the third day
and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem.
You are witnesses of these things.
And [behold] I am sending the promise of my Father upon you; but stay in the city until you are clothed with power from on high.”
The Ascension.
Then he led them [out] as far as Bethany, raised his hands, and blessed them.
As he blessed them he parted from them and was taken up to heaven.
They did him homage and then returned to Jerusalem with great joy,
and they were continually in the temple praising God.
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Ani Sabbath zatôch poilea disa, bhov sokallim, apnnem toiar kel’le pormoll gheun teô bailô somadhi-xim aileô;
ani somadhi veli fatôr pelean dhukol’leli tãnnim dekhli.
Punn bhitôr voch zalear, Somia Jezuchi kudd tankam mellunk na.
Ani hê vixim mottea gondhollak sampoddleleô astana, ovchituch loklokit vostram nheslele dog dadle tanchê kuxik ube zale.
Tãnnim bhieun khala man bagaili tedna, hãnnim tankam mhonn’lem: “Jivo asa Taka tumi mel’leam modem kiteak mhonn sôdtat?
To hanga na; Taka Devan punorjivont kela! Galileiant astana To tumchê lagim kitem uloil’lo tacho ugddas korat;
Tannem oxem sanglelem: ‘Mon’xachea Putak Dev patki mon’xanchê adhin kortolo, Taka khursar morunk pavoitolo, ani tisrea disa Taka punorjivont kortolo. Hem sogott Tachê vixim Devachi khuxi.’ ”
Tedna tankam Tacheam utrancho ugddas ailo.
Ani somadhi sorxileô porot vochun, tãnnim team ikra zannank ani heram somestank hem sogllem kollit kelem.
Hi khobor apostlank sangli teô bailô heô: Mari Magdalen, Juana, Jakobachi avoi Maria ani tanchea sangata asleô teô her bailô.
Tankam him utram naka zal’li kanni koxi disli ani tãnnim tanchem sotmanunk na. [12 Punn Pedru utthun somadhi-xim dhanvun gelo ani voddôv ghalun tannem oli mat kuxin dovorleleô dekhleô, ani kitem zalem kai mhonn apnnach bhitôr ojap zaun to porot gelo.]
Teach disa oxem ghòddlem: tanchê bhitorle dog zann Jeruzalea thaun sumar ikra kilometr pois aslelea Emaus nanvachea gramant vetale;
ani heam soglleam ghodditanchi gozal ekameka lagim te korit asle.
Ani oxem zalem: te ekameka lagim uloun bhasabhas kortastana, khud Jezu lagim sorun tanchê borabôr cholunk laglo.
Punn tãnnim Taka ollkhona zaunk tancheam dolleancher sai koxi ail’li.
Tannem tankam mhonn’lem: “Vatter choltana ekameka lagim tumi kortat teô gozali kosleô?” Te thamble; tanchem tondd chintest-dukhest aslem.
Kleopas nanvachea tantlea eklean zap diun mhonn’lem: “Jeruzaleant heam disamnim ghòddlam tachi khobor naslolo tum ekloch hanga iatrekar kitem?”
Hea utrak Tannem mhonn’lem: “Kitem ghòddlam?” Tãnnim Taka mhonn’lem: “Nazaretkara Jezu vixim ghòddlam tem: Deva ani akhê porjê mukhar kornneamnim toso utramnim podven bhòrlolo provadi To aslo.
Amcheam mukhel iadnikamnim ani vhoddilamnim Tacher mornnachem formonn marunk Taka dhorun dilo ani khursar marlo.
Tôr Israelak soddoitolo to Hoch mhonn ami ravtaleanv. Titlench nhoi: heô soglleô vostu ghòddlear az tisro dis.
Tea bhair, amchê bhitorleam kãi bailamnim amkam ghabrailim: uzvaddchê adim Tachê somadhi-xim teô geleô,
punn Tachi kudd tankam mellunk na; thõi apnnank devdut-ui dixtti poddle ani To jivo asa, oxem te sangtat mhonn porot ieun tãnnim amkam khobor dili.
Hea pasot amchê boraborchê kãi zann somadhi-xim gele ani bailamnim sanglelem toxench tankam mell’lem, To mat dixtti poddunk na.”
Tedna Tannem tankam mhonn’lem: “Kitle mhonn gollie tumi! Provade-amnim sanglelem titlem-i sotmanunk kitle mhonn zodd monache monis tumi!
Devachê khuxê pormannem, Kristan hem sogllem sõschem ani oxem Aplê mhoiment provês korcho, mhonn nokllo asleat tumi?”
Magir Moizesa ani soglleam provadeam meren Apnnak lagtat titleam-i xastrancho ôrth To tankam sangunk laglo.
Itlea mhonnosôr, apunn vetale tea grama lagim te pavle, ani Jezun Apunn fuddem veta-xem korun dakhoilem.
Punn tãnnim poratun mhonn’lem: “Amchê-xim rav, tôr sanz zait aili ani dis dharir poddcho zalo.” Ani To tanchê sangatim ravunk bhitôr gelo.
Tanchea sangata jevnnak boslolo astana, Tannem unddo ghetlo, Devak dhin’vaslo ani to moddun tankam dilo.
Tedna tanche dolle ugòddle ani tãnnim Taka ollkholo, punn To tancheam dolleam mukhavelo nanch zalo.
Tedna tãnnim ekamekak mhonn’lem: “To vatter amchê kodde uloitalo ani Povitr Pustokancho ôrth amkam ditalo tedna, amchem kalliz bhitorlê-bhitôr hulpotalem nhoi?”
Ani teach vellar utthun te Jeruzaleak porot gele ani ikra zann ani tanchea sangata ektthovlolim aslim tim tankam mell’lim.
Hãnnim team dogank sanglem: “Somi khoroch punorjivont zala ani Simanvak dixtti poddla.”
Ani team dogamnim vatter ghòddleleachi khobor dili ani koxê bhaxen unddo môddta astana apnnem Taka ollkholo, tem sanglem.
Oxem uloita thõich astana, khud Jezu tanchê modekot ubo zalo; Tannem tankam mhonn’lem: “Xanti tumkam!”
Ghabrun ani bhieun, apunn polletat to êk bhut mhonn tim somzolim.
Punn Tannem tankam mhonn’lem: “Tumi ghaborleat kiteak? ani osle dubhav tumchea monant uprastat te kiteak?
Mhoje hat-pãi polleiat; tôr Hanvuch to. Sanspun polleiat: Mhaka mas ani haddam asat mhonn tumi dekhtat toxem bhutak asonant.”
Oxem uloun Tannem Aple hat ani pãi tankam dakhoile.
Khuxalkaien bhoron, tim ozun dubhavtalim ani itlim thottaklelim dekhun, Tannem vicharlem: “Tumchê kodde hanga kitem tori khaunk asa?”
Tãnnim Taka bhazlelê masllecho kuddko dilo;
to Tannem tanchê hujir khelo.
Ani Tannem tankam sanglem: “Tumchê sangatim Hanv ozun aslom tedna, Hanvem tumkam sanglelem tem hench: Moizesachi Somurt, Provadi ani Stotram, hantum Mhojê vixim jem boroil’lem asa tem sogllem, Devachê khuxê pormannem, sompadon ieunchem aslem.”
Magir xastrancho ôrth somzunk Tannem tanchi môt ugti keli
ani tankam mhonn’lem: “Boroil’lem asa tem oxem: Krist koxtt-moronn sõstolo, tisrea disa To mel’leantlo punorjivont zatolo,
ani Jeruzalea thaun suru korun Tachea nanvan jivit-mon bodlop ani patkanchem bhogsonnem soglleam porzank porgott zatelem.
Tumi heam ghòddnneanchi sakxi diunk zai.
Polleiat, Mhojea Bapan bhasailam tem Hanv tumcher dhaddcho asam; mhonntôch sorga velê xoktin tumi bhoro-sôr xarant ravat.”
Magir Jezu tankam bhair Betaniê porian gheun gelo. Ani hat uklun tancher Tannem axirvad ghalo.
Ani oxem ghòddlem: Tancher axirvad ghalta astana Jezu tanchê sorxilo koddsorlo ani Devan Taka sorgar ubarun vhelo.
Ani saxttangim poddun tãnnim Jezuk nomoskar kelea uprant, vhoddê khuxalkaien tim Jeruzaleak porot gelim
ani thambonastanam Devmondirant Devachi tust ani vhoddvik korit aslim.
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John
| 1 |
In the beginning was the Word,
and the Word was with God,
and the Word was God.
He was in the beginning with God.
All things came to be through him,
and without him nothing came to be.
What came to be
through him was life,
and this life was the light of the human race;
the light shines in the darkness,
and the darkness has not overcome it.
A man named John was sent from God.
He came for testimony, to testify to the light, so that all might believe through him.
He was not the light, but came to testify to the light.
The true light, which enlightens everyone, was coming into the world.
He was in the world,
and the world came to be through him,
but the world did not know him.
He came to what was his own,
but his own people did not accept him.
But to those who did accept him he gave power to become children of God, to those who believe in his name,
who were born not by natural generation nor by human choice nor by a man’s decision but of God.
And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.
John testified to him and cried out, saying, “This was he of whom I said, ‘The one who is coming after me ranks ahead of me because he existed before me.’”
From his fullness we have all received, grace in place of grace,
because while the law was given through Moses, grace and truth came through Jesus Christ.
No one has ever seen God. The only Son, God, who is at the Father’s side, has revealed him.
John the Baptist’s Testimony to Himself.
And this is the testimony of John. When the Jews from Jerusalem sent priests and Levites [to him] to ask him, “Who are you?”
he admitted and did not deny it, but admitted, “I am not the Messiah.”
So they asked him, “What are you then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” He answered, “No.”
So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?”
He said:
“I am ‘the voice of one crying out in the desert,
“Make straight the way of the Lord,”’
as Isaiah the prophet said.”
Some Pharisees were also sent.
They asked him, “Why then do you baptize if you are not the Messiah or Elijah or the Prophet?”
John answered them, “I baptize with water; but there is one among you whom you do not recognize,
the one who is coming after me, whose sandal strap I am not worthy to untie.”
This happened in Bethany across the Jordan, where John was baptizing.
John the Baptist’s Testimony to Jesus.
The next day he saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sin of the world.
He is the one of whom I said, ‘A man is coming after me who ranks ahead of me because he existed before me.’
I did not know him, but the reason why I came baptizing with water was that he might be made known to Israel.”
John testified further, saying, “I saw the Spirit come down like a dove from the sky and remain upon him.
I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.’
Now I have seen and testified that he is the Son of God.”
The First Disciples.
The next day John was there again with two of his disciples,
and as he watched Jesus walk by, he said, “Behold, the Lamb of God.”
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means Teacher), “where are you staying?”
He said to them, “Come, and you will see.” So they went and saw where he was staying, and they stayed with him that day. It was about four in the afternoon.
Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him, “We have found the Messiah” (which is translated Anointed).
Then he brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John; you will be called Cephas” (which is translated Peter).
The next day he decided to go to Galilee, and he found Philip. And Jesus said to him, “Follow me.”
Now Philip was from Bethsaida, the town of Andrew and Peter.
Philip found Nathanael and told him, “We have found the one about whom Moses wrote in the law, and also the prophets, Jesus son of Joseph, from Nazareth.”
But Nathanael said to him, “Can anything good come from Nazareth?” Philip said to him, “Come and see.”
Jesus saw Nathanael coming toward him and said of him, “Here is a true Israelite. There is no duplicity in him.”
Nathanael said to him, “How do you know me?” Jesus answered and said to him, “Before Philip called you, I saw you under the fig tree.”
Nathanael answered him, “Rabbi, you are the Son of God; you are the King of Israel.”
Jesus answered and said to him, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than this.”
And he said to him, “Amen, amen, I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man.”
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Orombak sogllê rochnnê adim, Sôbd aslo,
ani Sôbd Deva sovem aslo
ani Sôbd Dev aslo.
Orombak To Deva sovem aslo;
Tachê vorvim sorv vostu rochleat
ani rochleleam vostum modem
Tachê vinnem rochun ail’lem kãich na.
Tachê sovem jivit aslem,
ani tem jivit zaun aslem mon’xancho uzvadd.
Uzvadd kallokant porzollta,
ani kallokan uzvaddak jikunk zaunk na.
Devan dhaddlolo êk monis dixtti poddlo: tachem nanv Juanv.
Tachê vorvim soglleamnim bhavart dhôrchê khatir
uzvadda vixim govaiki diunk mhonn, to govai koso ailo.
To apunnuch uzvadd nhoi aslo,
punn Uzvadda vixim govaiki diunk to ail’lo.
Zo soglleam mon’xancher prokas
ghalta to khoro Uzvadd sonvsarant ietalo.
To sonvsarant aslo, ani sonvsar
Tannench rochlolo,
tori sonvsaran Taka ollkhun gheunk na.
Apleanch modem To ailo,
ani jim Tachim aslim, tãnnim Taka mandun ghetlo na.
Punn Taka mandun ghetleleank,
Tacher bhavart tthevteleank,
Devachim bhurgim zaunchem
Tannem dennem kelem.
Hankam
mon’xasoimbachê vondovnnen nhoi,
mon’xachê khuxen-ui nhoi,
punn Devan zolm dila.
Sôbd monis zaun dixtti poddlo:
ani oxem Tannem amchê modem tthikann kelem.
Tachi mhoima ami dekhlea:
hi Bapachea ekleach Putachi khaxa mhoima,
doiallaien ani sotan bhòrlolo To dixtti poddlo.
Tachê vixim govai diun, Juanvan arddun mhonn’lem:
“To mhojê uprant ieta khorem,
tori, mhojê adim aslo dekhun, To mhojê-von vhôdd,
oxi hanvem tumkam zachi khobor sanglea to Hoch.”
Ani Tachê doiallaieche bhortentlem ami soglleamnim ghetla,
axirvadacher axirvad.
Kiteak Somurt Devan Moizesa vorvim dil’li,
doiallai ani sot Jezu Krista vorvim aileant.
Devak konnem kodinch polleunk na;
punn Zo Bapachea gopant asa
tea ekleach Putan Tachi ollokh dilea.
Juanvachi govaiki hi: tum konn kai mhonn tachê lagim vicharunk jedna Judevamnim iadnikank ani Levitank Jeruzalea thaun pattoile,
tedna tannem ugteponnim sanglem: “Hanv Krist nhoi.”
Ani tãnnim taka mhonn’lem: “Kitem tôr? Tum Elija?” Tannem tankam mhonn’lem: “Hanv Elija nhoi.” “Tum ami ravtanv to Provadi bi?” Ani tannem mhonn’lem: “Na.”
Tedna tãnnim taka mhonn’lem:”Tum konn tôr? Amkam pattoileat tankam ami kitem sangchem? Tujêch vixim tum kitem mhonntai?”
Juanvan mhonn’lem: “Izaias provadean sangun dovorlam:
‘Sorvesporachi vatt nitt korat,
oso oronneant êk tallo bob marta’, ho tallo hanv.”
Tankam Farizevamnim pattoil’le.
Tãnnim tachê lagim anink-ui vicharlem: “Tum Krist nhoi, Elija nhoi ani Provadi-i nhoi zalear, batism koso ditai?”
Juanvan portipall kelo: “Hanv udkan batism ditam, hem khorem; punn tumi ollkhonaslolo Eklo tumchê modem asa.
To mhojê uprant ietolo, ani Tacheam vhannanchi vadi soddunk mhaka favo na.”
Hem Betanient, Jordanachê poltoddi, Juanv batism ditalo thõi, ghòddlem.
Dusrea disa, Juanvan Jezuk apnna-xim ieta to dekhlo ani mhonn’lem: “Polleiat, ho Devacho Menddro, sonvsarachem pap kaddta to!
Hachich khobor sangun hanvem tumkam oxem mhonn’lem: Mhojê uprant konn-eklo ieta, punn, mhojê adim To aslo dekhun, To mhojê-von vhôdd.
Hanvuch Taka ollkhonaslom, punn Tachi ollokh Israelak diunchê khatir, hanv udkan batism diit ailam.”
Ani Juanvan oxi-i govai dili: “Parvea sarko sorgar thaun Atmo denvlo ani Tacher tharlo To hanvem dekhlo.
Hanvuch Taka ollkhonaslom, punn Zannem mhaka udkan batism diunk dhaddla, Tannem mhaka mhonn’lem: ‘Zacher tum Atmo denvlolo ani tharlolo dekhxi, Toch Povitr Atmean batism ditolo. ’
Hem hanvem dekhlem, ani ho Devacho Put mhonn hanv govai ditam
Dusrea disa Juanv apleam dogam xisam sangatim novean thõi aslo;
ani Jezuk cholun vetalo to tannem dekhlo ani mhonn’lem: “Ho polleiat, Devacho Menddro!”
Him tachim utram aikun, te dog xis Jezu pattlean gele.
Tedna, Apnna pattlean ieteleank vollon polleun, Jezun tankam mhonn’lem: “Tumkam kitem zai?” Tãnnim Taka zobab dilo: “Rab’bi (mhonngê ‘Guruji’), Tum khõi ravtai?”
Tannem tankam mhonn’lem: “Ieiat ani polleiat.” Te gele ani To ravtalo ti svat tãnnim dekhli; ani to dis te Tachê-xim ravle. Sanjechim sumar char zal’lim.
Juanvachim utram aikun, Jezu pattlean gel’le team dogam bhitorlo eklo, Andre nanvacho, Simanv Pedrucho bhav aslo.
Rokddoch Andre aplea bhava Simanvak mellunk gelo; tannem taka mhonn’lem: “Amkam Mesias (mhonngê Krist) mell’la.”
Ani tannem Simanvak Jezu-xim vhelo. Tacher barik nodor ghalun Jezun mhonn’lem: “Juanvacho put, tum Simanv; tujem nanv atam, Kefas (mhonngê Khoddop) zatelem.”
Dusrea disa, Jezun Galileiak vochunk ievjilem; tedna Taka Filip mell’lo; ani Jezun taka mhonn’lem: “Mhojê pattlean ie.”
Filip Bethsaidecho aslo; Andre ani Pedru he-i teach nograntle asle.
Filipak Natanael mell’lo, ani tannem haka mhonn’lem: “Moizesachê Somurtint ani Prova-deanchea Pustokamnim zachi khobor asa, to amkam mell’la: to Nazaretcho Jezu, Juzecho put.”
Natanaelan taka mhonn’lem: “Nazaretantlem kitem-i tori borem ieunk xokta?” Filipan Taka mhonn’lem: “Ie ani polle.”
Apnna-xim ieto Natanaelak polleun, Jezun tachê vixim mhonn’lem: “Polleiat, koslench baskollponn-naslolo khoro Israelkar ho!
Natanaelan Taka mhonn’lem: “Tum mhaka khõi ollkhotai?” Jezun taka zobab dilo: “Filipan tuka apounchê adim, tum anjirachea zhadda tolla asloi tedna, Hanvem tuka dekhlo.”
Natanaelan Taka portipall kelo: “Rab’bi (mhonngê ‘Guruji’), Devacho Put To, Tum; Israelacho Raza To, Tum!”
Jezun taka mhonn’lem: “Tuka anjirachea zhadda tolla Hanvem dekhlo, itlench tuka Hanvem mhonn’lem dekhun, tum bhavart dhôrtai? Heam-vôn odik vhoddleô vostu tum dekhtoloi.”
Ani taka mhonn’lem: “Khorench Hanv tumkam sangtam, sôrg ugto zal’lo tumi dekhtelet, ani Devache dut Mon’xachea Putacher choddtana ani denvtana tumi polletelet.”
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John
| 2 |
On the third day there was a wedding in Cana in Galilee, and the mother of Jesus was there.
Jesus and his disciples were also invited to the wedding.
When the wine ran short, the mother of Jesus said to him, “They have no wine.”
[And] Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.”
His mother said to the servers, “Do whatever he tells you.”
Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons.
Jesus told them, “Fill the jars with water.” So they filled them to the brim.
Then he told them, “Draw some out now and take it to the headwaiter.” So they took it.
And when the headwaiter tasted the water that had become wine, without knowing where it came from (although the servers who had drawn the water knew), the headwaiter called the bridegroom
and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.”
Jesus did this as the beginning of his signs in Cana in Galilee and so revealed his glory, and his disciples began to believe in him.
After this, he and his mother, [his] brothers, and his disciples went down to Capernaum and stayed there only a few days.
Cleansing of the Temple.
Since the Passover of the Jews was near, Jesus went up to Jerusalem.
He found in the temple area those who sold oxen, sheep, and doves, as well as the money-changers seated there.
He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables,
and to those who sold doves he said, “Take these out of here, and stop making my Father’s house a marketplace.”
His disciples recalled the words of scripture, “Zeal for your house will consume me.”
At this the Jews answered and said to him, “What sign can you show us for doing this?”
Jesus answered and said to them, “Destroy this temple and in three days I will raise it up.”
The Jews said, “This temple has been under construction for forty-six years, and you will raise it up in three days?”
But he was speaking about the temple of his body.
Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the scripture and the word Jesus had spoken.
While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing.
But Jesus would not trust himself to them because he knew them all,
and did not need anyone to testify about human nature. He himself understood it well.
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Tisrea disa, Galileiachea Kana ganvant ek logn aslem, ani Jezuchi avoi thõi asli;
tea lognak Jezuk-ui ani Tacheam xisank apovnnem aslem.
Soro somplo. Tedna Jezuchê avoin Taka mhonn’lem: “Tanchê lagim soro na.”
Jezun tika mhonn’lem: “Ostorê, tuka ani Mhaka hem kiteak poddlam? Mhozo vêll ozun pavunk na.”
Tachê avoin chakrank mhonn’lem: “To sangit titlem-i tumi korat.”
Thõi, Judevanchê xud’dhi korpachê riti pormannem, fatrachim sô donnam aslim; dor-ekant char te sô kollxe zatale.
Jezun tankam mhonn’lem: “Donnam udkan bhôrat.” Ani tãnnim tim oto-sôr bhôrlim.
Tannem tankam mhonn’lem: “Tantlem ilem kaddun logna-porbechea karbhareak vhorun diat.” Tãnnim toxem kelem.
Karbharean soro zal’lem udok chakun pollelem. To soro khõicho ailo tem to nokllo aslo, punn udok kaddlelem te chakor mat zanno asle. Hea pasot karbharean novreak apoun haddlo,
ani taka mhonn’lem: “Soglleanger poilo boro soro ditat, ani lôk borench pietôch, holko to vantt’tat. Punn tunvem boro soro atam porian dovorlai.”
Hi apleam khunnam modli poili khunna Jezun Galileiachea Kana ganvant keli, ani Apli mhoima fankoili; ani Tacheam xisamnim Tacher bhavart tthevlo.
Tea uprant, Aplê avoik, bhavank ani xisank sangatak gheun to Kapernauma denvun gelo; punn tim chodd-xe dis thõi ravunk nant.
Judevanchem Pask lagim pavlelem; Jezu Jeruzaleak choddun gelo.
Devmondirant boil, xelliô ani parve viktale te, ani aplea veparachea manddar boslele savkar Taka sampoddle.
Tannem dorianchi êk soiti keli, ani tankam soglleank, xelliam-boilam soit, Devmondirantle dhanvddaile, savkarancheam nanneancheô raxi xevttun uddoileô ani tanche mandd omtile.
Parve vikteleank Tannem mhonn’lem: “Hem sogllem hangasorlem kaddat; ani Mhojea Bapachem ghor tumi veparachem ghor korinakat.”
“Tujea ghoracho man rakhchê axen lhasta mhojem kalliz”, oxem Povitr Pustokar boroil’lem asa mhonn Tacheam xisank tedna ugddas ieilo.
Judevamnim Taka mhonn’lem: “Oxem korunk Tuka podvi asa mhonn kosli khunna Tujean amkam dakhounk zata?”
Tankam portipall korun Jezun mhonn’lem: “Hem Devmondir tumi môddat, ani tin disamnim Hanv tem novean bandun ditam.”
Judevamnim Taka mhonn’lem: “Hem Devmondir bandunk sovêchallis vorsam laglim ani tin disamnim tem Tum novean bandtoloi?”
Punn To Aplê kuddichea Devmondirachi khobor kortalo.
Jedna Devan Jezuk mel’leantlo punorjivont kelo, tedna Tannem oxem mhonnlelem mhonn Tacheam xisank ugddas ieilo; ani Povitr Pustokacher ani Jezun uloil’lea utracher tãnnim bhavart tthevlo.
Paska-Porbek To Jeruzaleant astana, Tannem kel’leô khunna polleun puskôll lokan Tacher bhavart dovorlo;
punn Jezun zalear Aplo visvas tancher tthevunk na,
kiteak To soglleam mon’xank pok’ko ollkhotalo, konnachêch vixim konnench Taka kitench sangchi goroz nasli; mon’xam bhitôr kitem cholta tem Taka tthavem aslem.
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John
| 3 |
Now there was a Pharisee named Nicodemus, a ruler of the Jews.
He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him.”
Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born from above.”
Nicodemus said to him, “How can a person once grown old be born again? Surely he cannot reenter his mother’s womb and be born again, can he?”
Jesus answered, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit.
What is born of flesh is flesh and what is born of spirit is spirit.
Do not be amazed that I told you, ‘You must be born from above.’
The wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.”
Nicodemus answered and said to him, “How can this happen?”
Jesus answered and said to him, “You are the teacher of Israel and you do not understand this?
Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony.
If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things?
No one has gone up to heaven except the one who has come down from heaven, the Son of Man.
And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up,
so that everyone who believes in him may have eternal life.”
For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.
For God did not send his Son into the world to condemn the world, but that the world might be saved through him.
Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.
And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.
For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.
But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.
Final Witness of the Baptist.
After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing.
John was also baptizing in Aenon near Salim, because there was an abundance of water there, and people came to be baptized,
for John had not yet been imprisoned.
Now a dispute arose between the disciples of John and a Jew about ceremonial washings.
So they came to John and said to him, “Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him.”
John answered and said, “No one can receive anything except what has been given him from heaven.
You yourselves can testify that I said [that] I am not the Messiah, but that I was sent before him.
The one who has the bride is the bridegroom; the best man, who stands and listens to him, rejoices greatly at the bridegroom’s voice. So this joy of mine has been made complete.
He must increase; I must decrease.”
The One from Heaven.
The one who comes from above is above all. The one who is of the earth is earthly and speaks of earthly things. But the one who comes from heaven [is above all].
He testifies to what he has seen and heard, but no one accepts his testimony.
Whoever does accept his testimony certifies that God is trustworthy.
For the one whom God sent speaks the words of God. He does not ration his gift of the Spirit.
The Father loves the Son and has given everything over to him.
Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him.
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Nikodem’ nanvacho, Farizevanchea pokxantlo, Judevanchê Mha-Dhormsobhecho vangddi, konn-eklo monis aslo,
To ekdam ratcho Jezu-xim ailo. Tannem Jezuk mhonn’lem: “Rab’bi (mhonngê ‘Guruji’), Tum Deva koddsun ail’lo xastri mhonn ami zannonv, kiteak apnna sovem Dev na zalear, Tum kortai tosleô khunna konnuch korunk xokona.”
Jezun taka portipall kelo; “Khorench khorem Hanv tuka sangtam: novean zolmolea bogor, konnachean Devachem raj polleunk zaina.”
Nikodeman Taka mhonn’lem: “Mhataro zal’lo monis koso mhonn zolmotolo? Tachean anink êk pavtt aplê avoichea kusveant bhitôr sorunk ani zolmunk zait?”
Jezun portipall kelo: “Khorench khorem Hanv tuka sangtam: udka ani Atmea thaun zolmolea xivai, konnuch Devachea Rajeant bhitôr sorunk xokona.
Mon’xa thaun zolmotat tim mon’xa-soimbachim, ani Atmea thaun zolmotat tim Atmeachea soimbachim.
Tumi novean zolmunk zai, oxem Hanvem tuka mhonn’lam dekhun, tum ojap zaum naka.
Varem apnnak zai thõi marta, ani tum tacho avaz aikotai, punn tem khõi thaun ieta vô khõi veta tem tum noklloi; jim konn Atmea thaun zolmoleant tanchê sovem toxench ghòddta.”
Nikodeman Taka porot mhonn’lem: “Hem koxem zaunk xokta?”
Jezun taka zobab dilo: “Tum Israel-porjecho xastri ani tori tum hem noklloi?
Khoreponninch Hanv tuka sangtam: ami zannonv tem uloitanv, ani ami dekhlam tachi sakxi ditanv, punn tumi amchi sakxi manun ghenant.
Tumkam sonvsaracheam vostunchi khobor sangtam tedna tumi sotmaninant; sorgincheam vostunchi khobor sangin tôr, tumi ti koxi sotman’telet?
Sorgar thaun denvlelea Mon’xachea Puta bogor konnuch sorgar choddunk na.
Zoso Moizesan oroneant sorôp ubarlo, tosoch Dev Mon’xachea Putak ubartolo: oxem Putacher bhavart tthevteleam somestank sasnnik jivit astelem.
Khorench, Tacher bhavart tthevta tea dôr-eka mon’xacho nas zaina zaunk punn taka Sasnnik Jivit mellchê khatir, Devan Aplea ekleach Putak dilo: itlo Tannem sonvsaracho môg kelo!.
Kiteak sonvsaracher khastichem formonn marunk nhoi, punn Puta vorvim sonvsarachem taronn zaunchê khatir Devan Taka sonvsarant dhaddlo.
Jim konn Tacher bhavart tthevtat tankam khastichem formonn na; punn jim konn Tacher bhavart tthevinant, tancher khastichem formonn poddlelem asa, kiteak tãnnim Devachea ekleach Putacher bhavart dovrunk na.
Ani hoch to nivaddo: sonvsarant uzvadd ailo, punn mon’xamnim Uzvadda poros kallokacho odik môg kelo, kiteak tanchim kortubam noxttim aslim.
Khorench, khotteponn kortat tim uzvaddak kanttalltat ani aplim kortubam koslim tim kollon iena zaunk uzvaddak ienant.
Punn sota pormannem choltat tim, apleô kornneo Devache khuxê pormannem keleat mhonn ugddapim kollon ieunchê khatir, uzvaddak ietat.”
Uprant Jezu ani Tache xis Judeiachea prantant gele; thõi To tanchea sangata ravlo ani batism ditalo.
Salima lagim, Aenonant, thõi udok chodd dekhun, Juanv-ui batism ditalo; ani lôk thõi vetalo ani batism ghetalo.
Juanvak ozun bondkhonnint ghalunk naslo.
Ekdam Juanvacheam kãi xisamnim eka Judeva lagim xud’dhi vixim vivad suru kelo.
Ani Juanva-xim ieun tãnnim mhonn’lem: “Rab’bi (mhonngê ‘Guruji’) Jordana poltoddi zo tujea sangata aslo ani zachê vixim tunvem govai dilii, to polle apunn-ui batism dita ani sogllo lôk tachê-xim veta.”
Juanvan zap diun mhonn’lem: “Devan dilea xivai konnak kãich mellona.
‘Hanv Krist nhoi, punn Tachê mukhar vochunk Devan mhaka dhaddla, ’ oxem hanvem sanglam mhonn tumich mhojê vixim govaiki ditat.
Hokol mhonn’lear novreachi; taka lagim aslolo novreacho ixtt, novreacho tallo aikun, vhoddê khuxalkaien murgott’ta. Hich mhoji khuxalkai; ti atam bhoron ailea.
To vaddot vochunk zai, punn hanv zalear odik-odik lhan zaunk zai.”
Voir thaun ieta To soglleam-von vorto. Prithumentlim upzotat tim prithumechim, ani tanchem ulovnnem prithumechem. Sorgar thaun ieta To soglleam-von vorto.
Apnnem dekhlam ani aikolam tachi To sakxi dita, toripunn konn Tachi sakxi mandun ghena;
Tachi sakxi mandun ghetat tim Dev sotevont mhonn ruzu kortat,
kiteak zaka Devan pattoila, To Devachim utram uloita: Dev Taka map-mezop nastana Atmo dita.
Bap Putacho môg korta ani Tannem soglleô vostu Tachea hatant dileat.
Putacher bhavart dovortat tanchê sovem sasnnik jivit asa; Putak khaltim zaunk kobul nant tankam jivit mellchem na, punn Devacho krôdh tanchea mathear asa.
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John
| 4 |
Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John
(although Jesus himself was not baptizing, just his disciples),
he left Judea and returned to Galilee.
The Samaritan Woman.
He had to pass through Samaria.
So he came to a town of Samaria called Sychar, near the plot of land that Jacob had given to his son Joseph.
Jacob’s well was there. Jesus, tired from his journey, sat down there at the well. It was about noon.
A woman of Samaria came to draw water. Jesus said to her, “Give me a drink.”
His disciples had gone into the town to buy food.
The Samaritan woman said to him, “How can you, a Jew, ask me, a Samaritan woman, for a drink?” (For Jews use nothing in common with Samaritans.)
Jesus answered and said to her, “If you knew the gift of God and who is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water.”
[The woman] said to him, “Sir, you do not even have a bucket and the well is deep; where then can you get this living water?
Are you greater than our father Jacob, who gave us this well and drank from it himself with his children and his flocks?”
Jesus answered and said to her, “Everyone who drinks this water will be thirsty again;
but whoever drinks the water I shall give will never thirst; the water I shall give will become in him a spring of water welling up to eternal life.”
The woman said to him, “Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water.”
Jesus said to her, “Go call your husband and come back.”
The woman answered and said to him, “I do not have a husband.” Jesus answered her, “You are right in saying, ‘I do not have a husband.’
For you have had five husbands, and the one you have now is not your husband. What you have said is true.”
The woman said to him, “Sir, I can see that you are a prophet.
Our ancestors worshiped on this mountain; but you people say that the place to worship is in Jerusalem.”
Jesus said to her, “Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem.
You people worship what you do not understand; we worship what we understand, because salvation is from the Jews.
But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth; and indeed the Father seeks such people to worship him.
God is Spirit, and those who worship him must worship in Spirit and truth.”
The woman said to him, “I know that the Messiah is coming, the one called the Anointed; when he comes, he will tell us everything.”
Jesus said to her, “I am he, the one who is speaking with you.”
At that moment his disciples returned, and were amazed that he was talking with a woman, but still no one said, “What are you looking for?” or “Why are you talking with her?”
The woman left her water jar and went into the town and said to the people,
“Come see a man who told me everything I have done. Could he possibly be the Messiah?”
They went out of the town and came to him.
Meanwhile, the disciples urged him, “Rabbi, eat.”
But he said to them, “I have food to eat of which you do not know.”
So the disciples said to one another, “Could someone have brought him something to eat?”
Jesus said to them, “My food is to do the will of the one who sent me and to finish his work.
Do you not say, ‘In four months the harvest will be here’? I tell you, look up and see the fields ripe for the harvest.
The reaper is already receiving his payment and gathering crops for eternal life, so that the sower and reaper can rejoice together.
For here the saying is verified that ‘One sows and another reaps.’
I sent you to reap what you have not worked for; others have done the work, and you are sharing the fruits of their work.”
Many of the Samaritans of that town began to believe in him because of the word of the woman who testified, “He told me everything I have done.”
When the Samaritans came to him, they invited him to stay with them; and he stayed there two days.
Many more began to believe in him because of his word,
and they said to the woman, “We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world.”
Return to Galilee.
After the two days, he left there for Galilee.
For Jesus himself testified that a prophet has no honor in his native place.
When he came into Galilee, the Galileans welcomed him, since they had seen all he had done in Jerusalem at the feast; for they themselves had gone to the feast.
Second Sign at Cana.
Then he returned to Cana in Galilee, where he had made the water wine. Now there was a royal official whose son was ill in Capernaum.
When he heard that Jesus had arrived in Galilee from Judea, he went to him and asked him to come down and heal his son, who was near death.
Jesus said to him, “Unless you people see signs and wonders, you will not believe.”
The royal official said to him, “Sir, come down before my child dies.”
Jesus said to him, “You may go; your son will live.” The man believed what Jesus said to him and left.
While he was on his way back, his slaves met him and told him that his boy would live.
He asked them when he began to recover. They told him, “The fever left him yesterday, about one in the afternoon.”
The father realized that just at that time Jesus had said to him, “Your son will live,” and he and his whole household came to believe.
[Now] this was the second sign Jesus did when he came to Galilee from Judea.
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Apunn Juanva poros odik chodd xis korta, ani tankam batism dita, oxem Farizevanchea kanar poddlam mhonn Jezuk gomun ailem.
(Khorem mhonn’lear, Jezu Apunn batism dinaslo, punn batism ditale te Tache xis.)
Tedna To Judeiantlo bhair sorlo ani portun Galileiant gelo.
Taka Samarientlean vechem poddtalem.
Sikar nanvachea Samariechea eka nogrant To pavlo; Jakoban aplea puta Juzek dil’lea xeta laginch hem nogor aslem.
Jakobachi bãi thõi asli, ani Jezu, cholun-cholun thoklolo dekhun, bãichea kanttar boslo. Sumar donpar zal’lo.
Samariechi êk bail udok kaddunk thõi aili. Jezun tika mhonn’lem: “Mhaka ilem pieunk dixi?”
Tache xis jevnnak kitem-i gheunk mhonn nogrant gel’le.
Samariechê bailen Taka mhonn’lem: “Tum Judêv ani hanv Samariekarnn, tôr koso mhonn tum mhojê kodde pieunk magtai?” Khorem mhonn’lear, Judêv lôk ani Samariekar lôk ekamekachim aidonam vaprinant.
Jezun tika portipall kelo:
“Devachem dennem koslem tem tuka tôr gomlelem
ani ‘Mhaka ilem pieunk dixi?, ’ oxem tuka mhonnta
To konn to tum zanno aslii zalear,
tunch Tachê kodde magto aslii
ani To tuka jivem udok dito aslo.”
Bailen Taka mhonn’lem: “Saiba, udok kaddunk tujê lagim xidi kãi na, ani bãi khôl asa; tôr tujê kodde jivem udok khõichem?
Amchea purvoza Jakoba poros tum vhôdd kitem? Tannem amkam hi bãi dili, apunn tichem udok pielo, toxench tachim bhurgim-ballam ani tache hindd.”
Jezun tika mhonn’lem:
“Hem udok pietat tankam soglleank portun tan lagteli,
punn Hanv diin tem udok pietit
tankam kodinch tan lagchi na
Hanv tankam diin tea udkachi tanchê
bhitôr êk zhôr zateli
ani ti tankam Sasnnik Jivit diit vhanvteli.”
Bailen Taka mhonn’lem: “Saiba, tem udok mhaka di, oxi mhaka anink tan lagchi na ani udok kaddunk hanga ieunk-ui poddchem na.”
Jezun tika mhonn’lem: “Voch, tujea ghovak apoun hadd ani hanga ie.”
Bailen zap dili: “Mhaka ghôv na.” Jezun tika portun mhonn’lem: “ ‘Mhaka ghôv na, ’ hem tunvem sarkem sangli,
‘kiteak tuka panch asle ani tujea sangata atam asa to-i tuzo ghôv nhoi; hem tunvem sarkem sangli. ’ ”
Bailen Taka mhonn’lem: “Saiba, Tum provadi mhonn mhaka koll’lem.
Amcheam purvozamnim hea dongrar Devak bhôzlo, punn tumi Taka Jeruzaleantuch bhozunk zai mhonn sangtat.”
Jezun tika mhonn’lem:
“Mhojem aik, bai:
tumi hea dongrar zaum vô
Jeruzaleant zaum
Bapak bhôzchim nant oslo vêll ieuncho zalo.
Tumi ollkhonant Taka bhôztat;
ami zalear ollkhotanv Taka bhôztanv,
kiteak taronn Judêv loka thaun ieta.
Punn oslo vêll ieta,
khorench mhonn’lear ho vêll pavlo,
ki khore bhôzpi atmean ani sotan
Bapachi bhokti kortele,
kiteak mhollear oslech bhôzpi Bap sôdta.
Dev Atmo,
ani Tacheam bhôzpiamnim
Taka atmean ani sotan bhozunk zai.”
Bailen Taka mhonn’lem: “Mesias - mhonngê Krist - ieuncho zalo mhonn hanv zanno. To ietolo tedna amkam sogllem sangtolo.”
Jezun tika mhonn’lem: “Hanvuch to, tujê kodde uloitam to.”
Teach vellar Tache xis thõi pavle. Ani êkê bailê lagim To uloita mhonn tankam ojap dislem, punn “tichem Tuka kitem zai?” vô “tichê kodde Tum kiteak uloitai?” oxem konnench vicharunk na.
Tedna ti bail udkacho kollso thõich sanddun nogrant geli ani lokak mhonnunk lagli: “Hanvem kelam titlem-i konn-eklean mhaka sanglam;
ieiat ani taka polleiat; hoch Krist zait kai?”
To lôk nograntlo bhair sorun Taka mellunk ailo.
Itlea mhonnosôr xis Tachê kodde magtale: “Rab’bi, jêv atam.”
Punn Tannem tankam mhonn’lem: “Mhaka jem khann-jevonn asa, tanchi tumkam ollokh na.”
Dekhun xis ekamekak mhonnunk lagle: “Taka konnem jevunk haddun dilam kai?”
Jezun tankam mhonn’lem:
“Zannem Mhaka pattoila
Tachi khuxi korunk ani Tachem kam’ sompadunk,
hench Mhojem jevonn-khann.
‘Char mhoine, uprant lunvnni’,
oxi tumchê modem mhonn’nni asa nhoi?
Hanv tumkam sangtam: tumche dolle uklun polleiat,
xetam zalim dhovim, lunvchim zalim!
Lunvtat tim apli mozuri ghetat
ani sasnnik jivitak pik ektthãi kortat
ani oxe vomp’pi ani lunvpi borabôr sontostat.
Hanga hi mhonn’nni lagta: ‘eklo vompta, dusro lunvta’:
jea xetache koxtt tumi kaddunk nant,
tea xetant tumkam Hanvem lunvunk dhaddleat;
dusreamnim tache koxtt kaddleat,
ani tancheam koxttanchea follant
tumkam bhag mell’lam.”
“Hanvem kelam titlem-i tannem mhaka sanglam,” oxi tê bailen govai dil’li dekhun, tea nograntleam puskoll Samariekaramnim Tacher bhavart dovorlo.
Hea pasot, Samariekaram Tachê-xim ailim tedna, apnnam-xim rav mhonn tãnnim Tachê kodde maglem; ani thõi To don dis ravlo.
Ani Tachea utrak lagun anink khup-khup zannamnim Tacher bhavart tthevlo.
Tim bailek mhonntalim: “Atam anink tujeam utrank lagun nhoi, punn aminch Taka aikola dekhun ami bhavart dhôrtanv, ani To khoroch sonvsaracho Tarôk mhonn amkam kollon ailam.”
Thõi don dis ravlea uprant, Jezu Galileiak gelo.
“Khõicheach provadeak aplea ganv-ghora man mellona”, oxi Jezunuch govaiki dil’li.
Galileiantlo lôk Porbek gel’lo; Jeruzaleant Porbechea somoiar Jezun kel’lem tem sogllem tãnnim dekhlem; dekhun, To Galileiant ailo tedna, tãnnim Taka boro ievkar diun ghetlo.
Mhonntôch Tannem udkacho soro kel’lo tea Galileiachea Kana ganvant anink êk pavtt To ailo. Ani Kapernau-nt eka raj-odhikareacho put piddent aslo.
Jezu Judeiak thaun Galileiant pavla mhonn aikun, to Taka mellunk gelo. Mornnachê tonnir pavlelea aplea putak boro korunk ie mhonn to Jezu lagim magtalo.
Jezun taka mhonn’lem: “Khunna ani vismitam dekhlea xivai tumi bhavart dhôrpak nant.”
Raj-odhikarean Taka mhonn’lem: “Saiba, mhozo bhurgo morchê adim ie”.
Jezun taka mhonn’lem: “Voch tum, tuzo put jivo asa.” Jezuchea utracher bhavart dovrun to monis aplê vattek laglo.
To vatter astananch, tache chakor taka mellunk aile, ani tacho put jivo asa mhonn tãnnim taka sanglem.
Hea pasot, khõichea vogtar taka borem dislem kai mhonn tannem tankam vicharlem. Tãnnim taka sanglem: “Kal, donparchea eka voracher tacho zôr gelo.”
Jea vellar Jezun apnnak “tuzo put jivo asa”, oxem mhonnlelem, teach vellar hem ghòddlem mhonn bapaik gomun ailem; hea khatir tannem ani tachea akhea ghorabean Jezucher bhavart tthevlo.
Judeiantlo Galileiant portun ietôch hi Jezun kel’li dusri khunna.
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John
| 5 |
After this, there was a feast of the Jews, and Jesus went up to Jerusalem.
Now there is in Jerusalem at the Sheep [Gate] a pool called in Hebrew Bethesda, with five porticoes.
In these lay a large number of ill, blind, lame, and crippled. [
]
One man was there who had been ill for thirty-eight years.
When Jesus saw him lying there and knew that he had been ill for a long time, he said to him, “Do you want to be well?”
The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up; while I am on my way, someone else gets down there before me.”
Jesus said to him, “Rise, take up your mat, and walk.”
Immediately the man became well, took up his mat, and walked.
Now that day was a sabbath.
So the Jews said to the man who was cured, “It is the sabbath, and it is not lawful for you to carry your mat.”
He answered them, “The man who made me well told me, ‘Take up your mat and walk.’”
They asked him, “Who is the man who told you, ‘Take it up and walk’?”
The man who was healed did not know who it was, for Jesus had slipped away, since there was a crowd there.
After this Jesus found him in the temple area and said to him, “Look, you are well; do not sin any more, so that nothing worse may happen to you.”
The man went and told the Jews that Jesus was the one who had made him well.
Therefore, the Jews began to persecute Jesus because he did this on a sabbath.
But Jesus answered them, “My Father is at work until now, so I am at work.”
For this reason the Jews tried all the more to kill him, because he not only broke the sabbath but he also called God his own father, making himself equal to God.
The Work of the Son.
Jesus answered and said to them, “Amen, amen, I say to you, a son cannot do anything on his own, but only what he sees his father doing; for what he does, his son will do also.
For the Father loves his Son and shows him everything that he himself does, and he will show him greater works than these, so that you may be amazed.
For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wishes.
Nor does the Father judge anyone, but he has given all judgment to his Son,
so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.
Amen, amen, I say to you, whoever hears my word and believes in the one who sent me has eternal life and will not come to condemnation, but has passed from death to life.
Amen, amen, I say to you, the hour is coming and is now here when the dead will hear the voice of the Son of God, and those who hear will live.
For just as the Father has life in himself, so also he gave to his Son the possession of life in himself.
And he gave him power to exercise judgment, because he is the Son of Man.
Do not be amazed at this, because the hour is coming in which all who are in the tombs will hear his voice
and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation.
“I cannot do anything on my own; I judge as I hear, and my judgment is just, because I do not seek my own will but the will of the one who sent me.
Witnesses to Jesus.
“If I testify on my own behalf, my testimony cannot be verified.
But there is another who testifies on my behalf, and I know that the testimony he gives on my behalf is true.
You sent emissaries to John, and he testified to the truth.
I do not accept testimony from a human being, but I say this so that you may be saved.
He was a burning and shining lamp, and for a while you were content to rejoice in his light.
But I have testimony greater than John’s. The works that the Father gave me to accomplish, these works that I perform testify on my behalf that the Father has sent me.
Moreover, the Father who sent me has testified on my behalf. But you have never heard his voice nor seen his form,
and you do not have his word remaining in you, because you do not believe in the one whom he has sent.
You search the scriptures, because you think you have eternal life through them; even they testify on my behalf.
But you do not want to come to me to have life.
Unbelief of Jesus’ Hearers.
“I do not accept human praise;
moreover, I know that you do not have the love of God in you.
I came in the name of my Father, but you do not accept me; yet if another comes in his own name, you will accept him.
How can you believe, when you accept praise from one another and do not seek the praise that comes from the only God?
Do not think that I will accuse you before the Father: the one who will accuse you is Moses, in whom you have placed your hope.
For if you had believed Moses, you would have believed me, because he wrote about me.
But if you do not believe his writings, how will you believe my words?”
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Hachê uprant, Judevanchi êk porob asli ani Jezu Jeruzaleak choddun gelo.
Jeruzaleak, Xelliam-Darvonttea-kodde ek tolloi asa; Hebrêv bhaxen tika Bethsaida mhonntat; hi tichi bandavôll: tika panch tarangnnam asat.
Thôi kurddim, thonttim, aren dhòrlolim, oslim khup piddevont poddlelim astalim; [tim sogllim udok haltelem mhonn ravtalim.
Kiteak Sorvesporacho dut kedna-kedna tollient denvtalo ani udok haloitalo; udok haltôch zo konn heram adim udkant bhitôr sortalo, to koslê-i piddentlo boro zatalo.]
Thõi êk monis aslo, tachê piddek atthtis vorsam zal’lim.
Jezun taka add poddlolo dekhlo ani, to thõi zaito kall oslê gotir aslo mhonn zanno zaun, taka mhonn’lem: “Tum boro zaunk sôdtai?”
Piddevontan Taka zap dili: “Saiba, udok halta tedna mhaka tollient ghalunk mhozo konn na, ani hanv vetam mhonnosôr, dusro ieun apunn mhojê fuddem denvta.”
Jezun taka mhonn’lem: “Utth, tujem antrunn ukôl ani chol.”
Ani teach vellar to boro zalo ani aplem antrunn uklun cholunk laglo.
To dis Sabbath aslo.
Hea pasot, boro zal’lea mon’xak Judevamnim mhonn’lem: “Az Sabbath, tujean antrunn uklum nozo.”
Tannem tankam zap dili: “Zannem mhaka boro kela, tannem mhaka oxem mhonn’lem: ‘tujem antrunn ukôl ani chol. ’ ”
Tãnnim tachê kodde vicharlem: “ ‘Tujem antrunn ukôl ani chol’, oxem tuka mhonn’lem to monis konn?”
To konn to boro zal’lo monis nokllo aslo; kiteak thõi ji lokachi lutt zal’li, tichê modem Jezu nanch zal’lo.
Uprant to Jezuk Devmondirant mell’lo, ani Jezun taka mhonn’lem: “Polle, tum atam boro zaloi; anink patok korinaka, na tôr tuka anink kitem-i paxtt zait.”
To monis gelo ani apnnak boro kela to Jezu mhonn tannem Judevank sanglem.
Ani Jezu osleô vostu Sabbatha disa kori dekhun, Judev Tachê pattlean laglele.
Jezun tankam mhonn’lem: “Mhozo Bap ozun porian vavr korit asa, toso Hanv vavr korit asam.”
Hea pasot Judev odikuch Taka jivexim marunk sôdtale; karonn, To nhoich Sabbath môddtalo, punn Devak Aplo Bap mhonnun, Apnnakuch Deva sarko kortalo.
Jezun tankam mhonn’lem:
“Khorench khorem Hanv tumkam sangtam:
Apnnachêch osttongim Putachean kãich korunk zaina;
punn Bap korta mhonn jem To polleta, tench To korunk xokta;
ani jem Bap korta tench Put-ui korta.
Karonn Bap Putacho môg korta,
ani Apunn korta titlem-i Putak dakhoita;
ani tumi ojap zaunchê khatir
hanchê-vôn vhodd kortutvam To Taka dakhoitolo.
Zoso Bap mel’leank utthoita ani
tankam Jivit dita,
tosoch Put Apnnak zai tankam Jivit dita.
Zoso Bapak man ditat
tosoch Putak soglleamnim man diuncho mhonn,
Bap konnachich mon’subi korina,
punn Tannem mon’subi korcho sogllo
odhikar Putachea hatant dila.
Jim konn Putak mandinant, tim Taka dhaddla tea Bapak mandinant.
Khorench Hanv tumkam sot tem sangtam;
jim konn Mhojem utor aikotat ani Mhaka dhaddla Tacher bhavart dovortat,
tanchê sovem sasnnik jivit asa;
osleank anink khastichem formonn na,
punn tim mornnantlim jivitak utorlim.
khorench Hanv tumkam sot tem sangtam:
mel’lim mon’xam Devachea Putacho tallo aikotelim,
ani jim konn to aikotat tankam jivit melltelem,
oslo vêll ieuncho zalo - hoch to vêll!
Karonn, zoxem Bapak jivit
Apnnachêch sovem asa,
toxench Putak-ui jivit Tachêch sovem aschem mhonn
Bapan Taka dennem kelam,
ani mon’subi korchi Taka podvi dilea,
kiteak To Mon’xacho Put.
Hachê vixim ojap zaum nakat:
somadhimnim asat tim sogllim
Tacho tallo aikun tantlim bhair sortelim:
zãnnim borem kelam tim jivit bhogunk,
ani zãnnim vaitt kelam tim khast sõsunk utt’telim — oslo vêll ieuncho zalo!
Mhojêch podven Mhojean kãich korunk zaina;
zoso Hanv aikotam toso Hanv nirnnoi ditam;
ani Mhozo nirnnoi niticho,
kiteak Hanv Mhoji khuxi nhoi
punn Mhaka pattoila Tachi khuxi korunk sôdtam.
Hanvuch Mhojê vixim govai diin zalear,
Mhojê govaikek mol na.
Mhojê vixim govai ditolo dusro konn asa,
ani ji govai To Mhojê vixim dita
tika purnn mol asa mhonn Hanv zannom.
Tumi tumcheam niropiank Juanva- xim pattoile,
ani tannem sota vixim govai dili.
Hanv mon’xanchê govaikecher dhòrlolo na;
punn Hanv oso uloitam zalear, tumchea taronna pasot uloitam.
Juanv êk zollti ani loklokit ponntti zaun aslo
ani tachea uzvaddak ilo vêll murgottunk
tumkam borem dislem.
Punn Mhaka asa ti govaiki
Juanvachê govaikê poros vhôdd:
jim kamam Bapan Mhaka sompadunk dileant
— Hanv kortam tinch kamam —
Bapan Mhaka pattoila mhonn
Mhojê vixim govai ditat.
Bapan Mhaka pattoila
ani Tannench Mhojê vixim govai dilea.
Tacho tallo tumi kodinch aikunk na,
Tachem rup-ui tumi kodinch polleunk na,
ani Tacho Sôbd tumchê bhitôr riglolo na,
kiteak Zaka Tannem dhaddla Tacher tumi bhavart tthevinant.
Dhormxastracheam borovpamnim
sasnnik jivit asa mhonn somzun,
tumi tim chit ghalun xiktat;
khorem mhonn’lear tinch Mhojê vixim sakxi ditat;
toripunn tumkam jivit mellchê khatir
Mhojê-xim ieunk tumi raji nant.
Mon’xancho zo man Mhaka mellot,
tachi Hanv porva korich na.
Punn Hanv tumkam pok’kim ollkhotam:
Devacho môg tumchê sovem nanch.
Mhojea Bapachea nanvan Hanv ailam,
tori tumi Mhaka mandun ghenant;
dusro konn apleach nanvan ailo tôr,
taka tumi mandun ghetelet.
Tumkam bhavart koso asum-iet?
Kiteak mhollear tumi ekamekacho man gheun khuxi zatat,
punn ekleach Deva koddcho zo man ieta
tachi tumi porva korich nant.
Bapa mukhar Hanv tumkam lavun
ditolom mhonn somzonakat;
Moizesacher tumi bhorvanso dovortat,
tôr toch Moizes tumkam lavun ditolo.
Tumi Moizesacher bhavart dovorlolo zalear,
Mhojer-ui tumi bhavart dovorto aslet,
karonn tannem boroilam tem Mhojê vixim boroilam.
Punn tacheam borovpancher tumkam
bhavart na zalear,
Mhojeam utrancher koso mhonn
tumkam bhavart asum-iet?”
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John
| 6 |
After this, Jesus went across the Sea of Galilee [of Tiberias].
A large crowd followed him, because they saw the signs he was performing on the sick.
Jesus went up on the mountain, and there he sat down with his disciples.
The Jewish feast of Passover was near.
When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, “Where can we buy enough food for them to eat?”
He said this to test him, because he himself knew what he was going to do.
Philip answered him, “Two hundred days’ wages worth of food would not be enough for each of them to have a little [bit].”
One of his disciples, Andrew, the brother of Simon Peter, said to him,
“There is a boy here who has five barley loaves and two fish; but what good are these for so many?”
Jesus said, “Have the people recline.” Now there was a great deal of grass in that place. So the men reclined, about five thousand in number.
Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted.
When they had had their fill, he said to his disciples, “Gather the fragments left over, so that nothing will be wasted.”
So they collected them, and filled twelve wicker baskets with fragments from the five barley loaves that had been more than they could eat.
When the people saw the sign he had done, they said, “This is truly the Prophet, the one who is to come into the world.”
Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.
Walking on the Water.
When it was evening, his disciples went down to the sea,
embarked in a boat, and went across the sea to Capernaum. It had already grown dark, and Jesus had not yet come to them.
The sea was stirred up because a strong wind was blowing.
When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they began to be afraid.
But he said to them, “It is I. Do not be afraid.”
They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading.
The Bread of Life Discourse.
The next day, the crowd that remained across the sea saw that there had been only one boat there, and that Jesus had not gone along with his disciples in the boat, but only his disciples had left.
Other boats came from Tiberias near the place where they had eaten the bread when the Lord gave thanks.
When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.
And when they found him across the sea they said to him, “Rabbi, when did you get here?”
Jesus answered them and said, “Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.
Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you. For on him the Father, God, has set his seal.”
So they said to him, “What can we do to accomplish the works of God?”
Jesus answered and said to them, “This is the work of God, that you believe in the one he sent.”
So they said to him, “What sign can you do, that we may see and believe in you? What can you do?
Our ancestors ate manna in the desert, as it is written:
‘He gave them bread from heaven to eat.’”
So Jesus said to them, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven.
For the bread of God is that which comes down from heaven and gives life to the world.”
So they said to him, “Sir, give us this bread always.”
Jesus said to them, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.
But I told you that although you have seen [me], you do not believe.
Everything that the Father gives me will come to me, and I will not reject anyone who comes to me,
because I came down from heaven not to do my own will but the will of the one who sent me.
And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it [on] the last day.
For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him [on] the last day.”
The Jews murmured about him because he said, “I am the bread that came down from heaven,”
and they said, “Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven’?”
Jesus answered and said to them, “Stop murmuring among yourselves.
No one can come to me unless the Father who sent me draw him, and I will raise him on the last day.
It is written in the prophets:
‘They shall all be taught by God.’
Everyone who listens to my Father and learns from him comes to me.
Not that anyone has seen the Father except the one who is from God; he has seen the Father.
Amen, amen, I say to you, whoever believes has eternal life.
I am the bread of life.
Your ancestors ate the manna in the desert, but they died;
this is the bread that comes down from heaven so that one may eat it and not die.
I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”
The Jews quarreled among themselves, saying, “How can this man give us [his] flesh to eat?”
Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.
Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day.
For my flesh is true food, and my blood is true drink.
Whoever eats my flesh and drinks my blood remains in me and I in him.
Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me.
This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”
These things he said while teaching in the synagogue in Capernaum.
The Words of Eternal Life.
Then many of his disciples who were listening said, “This saying is hard; who can accept it?”
Since Jesus knew that his disciples were murmuring about this, he said to them, “Does this shock you?
What if you were to see the Son of Man ascending to where he was before?
It is the spirit that gives life, while the flesh is of no avail. The words I have spoken to you are spirit and life.
But there are some of you who do not believe.” Jesus knew from the beginning the ones who would not believe and the one who would betray him.
And he said, “For this reason I have told you that no one can come to me unless it is granted him by my Father.”
As a result of this, many [of] his disciples returned to their former way of life and no longer accompanied him.
Jesus then said to the Twelve, “Do you also want to leave?”
Simon Peter answered him, “Master, to whom shall we go? You have the words of eternal life.
We have come to believe and are convinced that you are the Holy One of God.”
Jesus answered them, “Did I not choose you twelve? Yet is not one of you a devil?”
He was referring to Judas, son of Simon the Iscariot; it was he who would betray him, one of the Twelve.
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Magir Jezu Galileiachea vô Tiberiasachea Doriachê poltoddi gelo.
Ani lokachi urpônz Tachê pattlean geli, kiteak piddevontam khatir To kortalo teô khunna tãnnim dekhleleô.
Jezu dongrar choddlo ani Apleam xisam sangatim thõi boslo.
Judevanchi Paska-Porob lagim pavleli.
Aple dolle uklun ani lokachi vhôdd urpônz Apnna-xim ieta ti polleun, Tannem Filipak mhonn’lem: “Hea lokak khaunk diunk khõiche mhonn ami undde gheunche?”
Tachi porikxa korunk Tannem hem mhonn’lem, kiteak Apunn kitem korto aslo tem To boro zanno aslo.
Filipan Taka zobab dilo. “Ek-ekleak ilo-so kuddko poddtolo zalear, don’xim dinaranche undde tankam pavche nant.”
Tacheam xisam modlea eklea, Simanv Pedruchea bhava, Andren Taka mhonn’lem:
“Hangasôr konn-eklea bhurgea lagim panch undde ani don maslleo asat; punn itlea lokak hem khõi pavta?”
Jezun mhonn’lem: “Lokak bosoiat.” Tê svater zaitem tonn aslem; mhonntôch lôk boslo: dadlech sumar panch hozar asle.
Tedna Jezun undde ghetle ani Devak dhin’vasun bosleleank te vanttle; têch porim maslleô-i vanttleô. Tankam zai titlem vanttun dilem.
Ani tim dhadoxi zatôch, Tannem Apleam xisank mhonn’lem: “Kuddke urleat te ektthãi korat; kãich ibadd zaum noiê.”
Hea pasot, tanchem khaun zatôch, zovacheam panch unddeanche urlele kuddke tãnnim ektthãi kele, ani oxeô bara panttleô bhòrleô.
Hi Tannem kel’li khunna lokan dekhli tedna, tãnnim mhonn’lem: “Sonvsarant ieuncho asa to Provadi dubhava virêt hoch to!”
Tim ieun Apnnak bollan dhorun raza korunk sôdtalim mhonn Jezu zanno aslo, dekhun To koddsorun Apunn eklo novean dongrar gelo.
Sanz zatôch Tache xis doria-xim denvun gele,
eka hoddear choddle, ani Kapernauma vochunk doria utrunk lagle. Jezu tanchê sorxem pavchê adim kallôk zalo.
Zhonnzhonnit varo suttlo ani doria uchambôll zaunk laglo.
Sumar tin ki char kilometranchi vatt tanddun kaddtôch, tãnnim Jezuk doriacher cholta ani hoddea lagim pavta to dekhlo. Tankam bhem dislem,
punn Tannem tankam mhonn’lem: “Hanv to, bhienakat!”
Tedna te Taka hoddeant gheunk kortale, punn, thõichê-thõich, te vetale tê toddik hoddem laglem.
Dusrea disa, thõi ekuch hoddem aslem ani Jezu Apleam xisam sangatim tea hoddear choddunk naslo, punn fokot Tache xis gel’le: hem sogllem poltoddi ravlelea lokan pollelem.
Somian Devak dhin’vaslea uprant tãnnim undde khel’le tea zagea lagim anink hoddim Tiberiasa thaun pavlelim.
Jezu thõi naslo mhonn lokan dekhlem, ani Tache xis-ui thõi nant mhonn polleun, to lôk hoddeamnim choddun Jezuchê sodik Kapernauma ailo.
To tankam toddir mell’lo; tedna tãnnim Taka mhonn’lem: “Guruji, Tum hanga kedna ailoi?”
Jezun tankam zap diun mhonn’lem:
“Khorench Hanv tumkam sot tem sangtam,
tumi khunna dekhleô mhonn nhoi,
punn undde khaun dhadoxi zaleant dekhun
tumi Mhojê sodik aileant.
Khaun sorta toslea khanna khatir tras gheum nakat,
punn sasnnik jivitak togta toslea
khanna khatir tras gheiat;
oslem khann Mon’xacho Put tumkam ditolo;
karonn khud Deva, Bapan, Tacher
Aplo xik’ko marla.”
Tedna tãnnim Taka mhonn’lem: “Devak zai toslim kamam korunk ami kitem korchem?”
Jezun tankam mhonn’lem:
Zaka Devan dhaddla, Tacher bhavart dovrat:
hench tem Devak zai tem kam’ ”.
Tãnnim Taka mhonn’lem: “Toxem zalear, khunna polleun Tujer ami bhavart dovorchê khatir kosli khunna korun amkam dakhoixi? Kitem kortoloi Tum?
Amcheam purvozamnim oronneant man’na khelo; ‘Tannem tankam sorgincho unddo khaunk dilo’, oxem Povitr Pustokar boroil’lem asa.”
Jezun tankam mhonn’lem:
“Khorench Hanv tumkam sot tem sangtam,
Moizesan tumkam sorgincho unddo diunk na;
Mhozo Bap ki tumkam khoro sorgincho unddo dita,
Kiteak zo sorga thaun denvta ani
sonvsarak jivit dita, toch Devacho unddo.”
Tãnnim Taka mhonn’lem: “Saiba, ho unddo amkam sodam di.”
Jezun tankam mhonn’lem:
“Jivitacho Unddo To Hanv;
Mhojê-xim ietat tankam kodinch bhuk lagchi na,
ani Mhojer bhavart dovortat tankam
kodinch tan lagchi na.
Punn Hanvem tumkam oxem sanglam:
tumi Mhaka dekhla, tori Mhojer tumi bhavart dovrinant.
Mhozo Bap Mhaka dita tim sogllim
Mhojê-xim ietelim;
ani Mhojê-xim ietat tankam Hanv
poro ghalcho na.
Mhoji khuxi korunk nhoi, punn
Mhaka pattoila Tachi korunk
Hanv sorgar thaun denvlam;
ani Mhaka pattoila Tachi khuxi hi:
jim sogllim Tannem Mhaka dileant
tantlea konnakuch Hanvem ibaddcho nhoi,
punn nimannea disa tankam soglleank Hanvem punorjivont korchim.
Hich ti Mhojea Bapachi khuxi:
jim konn Putak polletat ani Tacher bhavart tthevtat,
tankam soglleank sasnnik jivit mellchem,
ani nimannea disa Hanvem tankam punorjivont korchim.”
‘Hanv sorgar thaun denvlolo unddo’, oxem Tannem mhonn’lem dekhun, Judev Tachê vixim gunngunnunk lagle.
Tim mhonntalim: “Ho Jezu nhoi rê, Juzecho put?! Tachea avoibapaik ami ollkhonanv kitem? ‘Hanv sorgar thaun denvlam’, oxem tachean koxem mhonnum-ieta?”
Jezun tankam zap diun mhonn’lem:
“Tumchêch modem gunngunnum nakat.
Bapan Mhaka dhaddla,
ani, Tannem konnak Mhojê-xim
oddun haddlea xivai,
konnacheanuch Mhojê-xim ieunk zaina;
ani Mhojê-xim ieteleank
Hanv nimannea disa punorjivont kortolom.
‘Tim sogllim Devan xikoil’lim
mon’xam zatelim’,
oxem provadeancheam pustokamnim boroil’lem asa.
Jim konn Bapachem aikotat ani xiktat,
tim sogllim Mhojê-xim ietat.
Konnem Bapak dekhla mhonn nhoi,
punn Zo Deva thaun aila,
Tannem mat Bapak dekhla.
Khorench Hanv tumkam sot tem sangtam,
jim konn bhavart tthevtat, tankam sasnnik jivit mellta.
Jivitacho unddo To Hanv.
Tumcheam purvozamnim oronneant
man’na khelo
ani tim morun gelim.
Punn sorgar thaun denvta to unddo ho, osle torecho ki
to khatit tim morchim nant.
Sorgar thaun denvlolo to jivo unddo Hanv;
ho unddo khatat tim sasnnak jivim astelim;
ani sonvsarak jivit mellchê khatir
Hanv ditolom to unddo
Mhojench mas.”
Tedna team Judevam modem vad-vivad zalo; tim ekamekak mhonnunk laglim “Arê, ho anink amkam aplem mas khaunk koso ditolo rê?”
Hea pasot Jezun tankam mhonn’lem:
“Khorench Hanv tumkam sot tem sangtam,
tumi Mon’xachea Putachem mas khelea bogor
ani Tachem rogot pielea xivai,
tumchê sovem jivit asum nozo.
Jim konn Mhojem mas khatat ani
Mhojem rogot pietat,
tanchê sovem sasnnik jivit asa,
ani tankam nimannea disa Hanv
punorjivont kortolom.
Kiteak Mhojem mas khorem khann
ani Mhojem rogot khorem pivonn.
Mhojem mas khatat ani Mhojem rogot pietat
tim Mhojê sovem jietat ani Hanv
tanchê sovem jietam.
Jivea Bapan Mhaka dhaddla
ani Bapa thaun Hanv jivit ghetam;
toxench mhaka khatat tim Mhojê
thaun jivit ghetelim.
Sorgar thaun denvlo to unddo ho;
tumcheam purvozamnim khelo toslo
unddo nhoi ho;
tim morun gelim.
Ho unddo khaun jietat tim sasnnak
jivim astelim.”
Hem Tannem Kapernaumachea
devsthanant xikovnn ditana mhonn’lem.
Hem aikun, Tacheam xisantleam zaiteam zannamnim mhonn’lem: “To sangta tem kotthin lagta; konnachean toslem aikun gheunk zait?”
Aple xis oxe gunngunntat mhonn Apnna bhitôr zanno zaun, Jezun tankam mhonn’lem: “Hem mandun gheunk tumkam zodd lagta?
Ani Mon’xachea Putak poilo aslo thõi choddtana tumi dekhxeat zalear, tedna kitem mhonntelet tumi?
Atmo ki jiv dita,
mas kiteakuch upkarona.
Tumkam hanv uloilam tim utram
Atmo ani Jivit.
Punn tumchê modem bhavart dhorinant toslim kãi zannam asat.” Konn-konn bhavart dhôrchim naslim, ani konn Aplo ghat gheto aslo, tem Jezu poilinch thaun zanno aslo.
Ani Tannem mhonn’lem: “Dekhunuch Hanvem oxem sanglam: Bapan hem dennem favo kelea bogor, konnuch Mhojê-xim ieunk xokona.”
Hea uprant, Tacheam xisantlim zaitim zannam koddsorun gelim, ani Tachea sangata anink bhonvona zalim.
Jezun bara zannank mhonn’lem: “Tumi-i vochunk sôdtat bi?”
Simanv Pedrun Taka zobab dilo: “Saiba, konna-xim mhonn vetelenv ami? Tujim utram sasnnik jivitachim!
Ami bhavart dhôrtanv, ani Tum Devan sonvskarlolo mhonn amkam khatri zalea.”
Jezun tankam zobab dilo: “Tumkam bara zannank Hanvem vinchun kaddleat ki na? tori tumchê modlo eklo devchar.”
Simanv Iskariotacho put Judas, hachê vixim Tannem oxem mhonn’lem, kiteak ho, barantlo eklo zaun-ui, Tacho ghat gheuncho aslo.
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John
| 7 |
After this, Jesus moved about within Galilee; but he did not wish to travel in Judea, because the Jews were trying to kill him.
But the Jewish feast of Tabernacles was near.
So his brothers said to him, “Leave here and go to Judea, so that your disciples also may see the works you are doing.
No one works in secret if he wants to be known publicly. If you do these things, manifest yourself to the world.”
For his brothers did not believe in him.
So Jesus said to them, “My time is not yet here, but the time is always right for you.
The world cannot hate you, but it hates me, because I testify to it that its works are evil.
You go up to the feast. I am not going up to this feast, because my time has not yet been fulfilled.”
After he had said this, he stayed on in Galilee.
But when his brothers had gone up to the feast, he himself also went up, not openly but [as it were] in secret.
The Jews were looking for him at the feast and saying, “Where is he?”
And there was considerable murmuring about him in the crowds. Some said, “He is a good man,” [while] others said, “No; on the contrary, he misleads the crowd.”
Still, no one spoke openly about him because they were afraid of the Jews.
The First Dialogue.
When the feast was already half over, Jesus went up into the temple area and began to teach.
The Jews were amazed and said, “How does he know scripture without having studied?”
Jesus answered them and said, “My teaching is not my own but is from the one who sent me.
Whoever chooses to do his will shall know whether my teaching is from God or whether I speak on my own.
Whoever speaks on his own seeks his own glory, but whoever seeks the glory of the one who sent him is truthful, and there is no wrong in him.
Did not Moses give you the law? Yet none of you keeps the law. Why are you trying to kill me?”
The crowd answered, “You are possessed! Who is trying to kill you?”
Jesus answered and said to them, “I performed one work and all of you are amazed
because of it. Moses gave you circumcision—not that it came from Moses but rather from the patriarchs—and you circumcise a man on the sabbath.
If a man can receive circumcision on a sabbath so that the law of Moses may not be broken, are you angry with me because I made a whole person well on a sabbath?
Stop judging by appearances, but judge justly.”
So some of the inhabitants of Jerusalem said, “Is he not the one they are trying to kill?
And look, he is speaking openly and they say nothing to him. Could the authorities have realized that he is the Messiah?
But we know where he is from. When the Messiah comes, no one will know where he is from.”
So Jesus cried out in the temple area as he was teaching and said, “You know me and also know where I am from. Yet I did not come on my own, but the one who sent me, whom you do not know, is true.
I know him, because I am from him, and he sent me.”
So they tried to arrest him, but no one laid a hand upon him, because his hour had not yet come.
But many of the crowd began to believe in him, and said, “When the Messiah comes, will he perform more signs than this man has done?”
Officers Sent to Arrest Jesus.
The Pharisees heard the crowd murmuring about him to this effect, and the chief priests and the Pharisees sent guards to arrest him.
So Jesus said, “I will be with you only a little while longer, and then I will go to the one who sent me.
You will look for me but not find [me], and where I am you cannot come.”
So the Jews said to one another, “Where is he going that we will not find him? Surely he is not going to the dispersion among the Greeks to teach the Greeks, is he?
What is the meaning of his saying, ‘You will look for me and not find [me], and where I am you cannot come’?”
Rivers of Living Water.
On the last and greatest day of the feast, Jesus stood up and exclaimed, “Let anyone who thirsts come to me and drink.
Whoever believes in me, as scripture says:
‘Rivers of living water will flow from within him.’”
He said this in reference to the Spirit that those who came to believe in him were to receive. There was, of course, no Spirit yet, because Jesus had not yet been glorified.
Discussion About the Origins of the Messiah.
Some in the crowd who heard these words said, “This is truly the Prophet.”
Others said, “This is the Messiah.” But others said, “The Messiah will not come from Galilee, will he?
Does not scripture say that the Messiah will be of David’s family and come from Bethlehem, the village where David lived?”
So a division occurred in the crowd because of him.
Some of them even wanted to arrest him, but no one laid hands on him.
So the guards went to the chief priests and Pharisees, who asked them, “Why did you not bring him?”
The guards answered, “Never before has anyone spoken like this one.”
So the Pharisees answered them, “Have you also been deceived?
Have any of the authorities or the Pharisees believed in him?
But this crowd, which does not know the law, is accursed.”
Nicodemus, one of their members who had come to him earlier, said to them,
“Does our law condemn a person before it first hears him and finds out what he is doing?”
They answered and said to him, “You are not from Galilee also, are you? Look and see that no prophet arises from Galilee.”
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Tea uprant, Apnnak Judev jivexim marunk sôdtale dekhun, mud’dom Judeiant bhonvonastana, Jezu Galileiant bhonvunk laglo.
Judevanchea Tombunchi Porob lagim pavleli,
hea pasot Tacheam bhavamnim Taka mhonn’lem: “Hangasorlo bhair sor ani Judeiant voch, ani Tum kortai tim kamam thõisorleam-i Tujeam xisank polleum-di.
Konn apli ollokh ugddapim diunk sôdta tôr, to aplim kamam guptim korina. Tum oslim kamam kortai zalear, Tum khaxa sobhêmazar dixtti podd.”
Tacheam bhavamnim porian Tacher bhavart dhorunk na.
Jezun tankam mhonn’lem: “Mhozo vêll ozun pavunk na, punn tumcho vêll sodanch pavlolo asa.
Sonvsarachean tumcho dvês korunk zaina, punn to Mhozoch dvês korta, kiteak Hanv tachim kortubam vaitt mhonn sakxi ditam.
Tumi Porbek choddun vochat; Hanv hea Porbek choddun vochona, kiteak Mhozo vêll ozun pavunk na.”
Oxem mhonnun, To Galileiant ravlo.
Punn Tachim bhav Porbek choddun vetôch, Jezu Apunn-ui gelo, ugteponnim nhoi, punn konnak kollonastana.
Porbechea somoiar Judev Taka sôdtale ani mhonntale: “To khõi asa?”
Ani Tachê vixim lôk zaitem futfut’talo. Konn-konn mhonno: “To boro monis.” Ani konn-konn mhonno: “Na, to lokak fosoita.”
Toripunn, Judevanchê bhirantin konn Tachê vixim ugteponnim uloinaslo.
Porob modem-xi pavtôch, Jezu Devmondirant choddun gelo ani xikounk laglo.
Hem polleun, Judev ojap zaun mhonntale: “Haka zannvai khõichi rê? Xikxonn kãi na taka.”
Jezun tankam portipall kelo:
“Mhoji xikovnn Mhoji nhoi, punn
Mhaka pattoila Tachi;
konn Tachi khuxi korunk raji asat zalear,
Mhoji xikovnn Devachi vô Mhojeach monantli,
tem tankam kollon ietelem.
Apleach monantlem kaddun uloitat tim
aplich vhoddvik sôdtat;
punn apnnank dhaddla tachi
vhoddvik sôdtat tim
sota pormannem choltat;
osleam mon’xam sovem lottikponn na.
Moizesan tumkam Somurt dilea ki na?
Toripunn tumchê modlo konnuch
Somurt samballina.
Kiteak mhonn Mhaka jivexim marunk sôdtat tumi?”
Lokan mhonn’lem: “Tujer devchar bosla! Konn Tuka jivexim marunk sôdta ?”
Zap diun, Jezun tankam sanglem: “Hanvem ek kam’ kelam ani tem polleun tumi sogllim ojap zatat.
Chintun polleiat: Moizesan tumkam sunôt korcho kaido ghalo (ti Moizesa koddchi mhonn nhoi, punn purvozam koddchi ailea) ani Sabbatha disa tumi mon’xachi sunôt kortat.
Moizesachi Somurt môddina zaunk konn-eka mon’xachi Sabbatha disa sunôt zata zalear, Hanvem Sabbatha disa eka mon’xachem sogllem ang borem kelam dekhun, kiteak mhonn tumi Mhaka zolltat?
Voilea-voir polleun nit korinakat, punn nitivontponnan nit korat.”
Jeruzaleantleam kãi zannamnim mhonn’lem: “Jivexim marunk sôdtat to monis ho nhoi?
Ani ho polle To sot’ten uloita ani te Taka kãich mhonnonant! Khoreponnim Krist To Hoch mhonn amcheam vhoddilank kollon ailam kai?
Tori Ho khõicho To ami zannonv; punn Krist ietolo tedna, To khõicho To konnak kollchem na.”
Hea pasot Devmondirant xikoitana Jezun arddun mhonn’lem:
“Tumi Mhaka ollkhotat khorem?
ani Hanv khõicho ailam, tem-i tumi zannont?
Khorem mhollear, Hanv Mhojêch
osttongim ieunk na;
Mhaka pattoila To sotevont,
ani Taka tumi ollkhonant.
Hanv zalear Taka ollkhotam,
kiteak Hanv Tachê thaun ailam ani
Tannem Mhaka pattoila.”
Te Taka dhorunk sôdtale; punn konnench Tacher hat ghalunk na, kiteak Tacho vêll ozun pavunk naslo.
Tori loka modlean zaiteamnim Tacher bhavart dovorlo; tim mhonntalim: “Krist ietolo tedna, hannem keleat tanchê-vôn odik chodd khunna kortolo kai?”
Tachê vixim futfutun lôk osleô gozali korta mhonn Farizevamnim aikolem. Mukhel iadnikamnim ani Farizevamnim Taka dhorun haddunk chovkidarank pattoile.
Tedna Jezun mhonn’lem:
“Anink ilo vêll Hanv tumchê modem asam
ani uprant Mhaka pattoila Tachê-xim vetam;
tumi Mhaka sôdtelet, punn Hanv
tumkam mellcho na.
Hanv astolom thõi tumchean ieunk zaina.”
Judevamnim ekamekak mhonn’lem: “Amkam mellona zaunk Ho khõi vochunk korta kai? Zõi videxeam modem amcho lôk ximpoddla, thõi videxeank xikovnn diunk vetolo kai?
‘Tumi Mhaka sôdtelet ani hanv tumkam mellcho na’, ani ‘hanv astolom thõi tumchean ieunk zaina’, oxem to mhonnta tacho ôrth kitem?”
Porbechea nimannea ani dobajik disa, ubo ravun Jezun arddun mhonn’lem:
“Konnank zôr tan laglea, tãnnim
Mhojê-xim ieunchem,
ani Mhojer bhavart tthevtat tãnnim pieunchem.”
Povitr Pustok oxem mhonnta: “Tachê bhitorleô jivea udkacheô zhori ghosghoxit vhanvteleô.”
Jim konn Jezucher bhavart tthevto aslim, tankam Atmo mellcho aslo, hachê vixim Tannem oxem mhonn’lem. Jezu ozun mhoimevont zaunk naslo, dekhun Devan ozun Atmo diunk naslo.
Him utram aikun, kãi zannamnim mhonn’lem: “Khorench ho êk provadi.”
Dusreamnim mhonn’lem: “Hoch to Krist.” Punn heramnim mhonn’lem: “Krist Galileiantlo ievpacho na, oxem nhoi?
Krist Davidachê sonstintlo ani Davidachea Bethlehem’ nograntlo ietolo mhonn Povitr Pustok sangina?”
Oxi Tachê vixim loka modem futt poddli.
Kãi zann Taka dhorunk sôdtale, punn konnench Tacher hat ghalunk na.
Tedna chovkidar mukhel iadnikam ani Farizevam sorxim portun gele. Hãnnim tankam mhonn’lem: “Tumi taka kiteak dhorun haddunk na?”
Chovkidaramnim mhonn’lem: “Ho monis uloita tê bhaxen kodinch konn ulounk na!”
Farizevamnim tankam zobab dilo: “Tumi-i fosovleat kitem?
Vhoddilantlea ani Farizevantlea konnem tori tacher bhavart dovorlo mhonn asa?
Punn hi zat Xastrachi ollokh nasleli, xirap poddleli!”
Tanchê modlea eklea, Jezu-xim adim ail’lo, tea Nikodeman, tankam mhonn’lem:
“Eka mon’xachem poilem aikolea bogor, ani to kitem korta tachi ollokh ghetlea xivai, amchem Xastr tachi mon’subi korta zait?”
Tãnnim mhonn’lem: “Tum-i bi Galileikar kitem? Chovkoxi korun polle ani eklo-i provadi Galileiantlo upzona mhonn tuka kollon ietelem.” [
Te ap-aplea ghora portole.
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John
| 8 |
while Jesus went to the Mount of Olives.
But early in the morning he arrived again in the temple area, and all the people started coming to him, and he sat down and taught them.
Then the scribes and the Pharisees brought a woman who had been caught in adultery and made her stand in the middle.
They said to him, “Teacher, this woman was caught in the very act of committing adultery.
Now in the law, Moses commanded us to stone such women. So what do you say?”
They said this to test him, so that they could have some charge to bring against him. Jesus bent down and began to write on the ground with his finger.
But when they continued asking him, he straightened up and said to them, “Let the one among you who is without sin be the first to throw a stone at her.”
Again he bent down and wrote on the ground.
And in response, they went away one by one, beginning with the elders. So he was left alone with the woman before him.
Then Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?”
She replied, “No one, sir.” Then Jesus said, “Neither do I condemn you. Go, [and] from now on do not sin any more.”]
The Light of the World.
Jesus spoke to them again, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”
So the Pharisees said to him, “You testify on your own behalf, so your testimony cannot be verified.”
Jesus answered and said to them, “Even if I do testify on my own behalf, my testimony can be verified, because I know where I came from and where I am going. But you do not know where I come from or where I am going.
You judge by appearances, but I do not judge anyone.
And even if I should judge, my judgment is valid, because I am not alone, but it is I and the Father who sent me.
Even in your law it is written that the testimony of two men can be verified.
I testify on my behalf and so does the Father who sent me.”
So they said to him, “Where is your father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.”
He spoke these words while teaching in the treasury in the temple area. But no one arrested him, because his hour had not yet come.
Jesus, the Father’s Ambassador.
He said to them again, “I am going away and you will look for me, but you will die in your sin. Where I am going you cannot come.”
So the Jews said, “He is not going to kill himself, is he, because he said, ‘Where I am going you cannot come’?”
He said to them, “You belong to what is below, I belong to what is above. You belong to this world, but I do not belong to this world.
That is why I told you that you will die in your sins. For if you do not believe that I AM, you will die in your sins.”
So they said to him, “Who are you?” Jesus said to them, “What I told you from the beginning.
I have much to say about you in condemnation. But the one who sent me is true, and what I heard from him I tell the world.”
They did not realize that he was speaking to them of the Father.
So Jesus said [to them], “When you lift up the Son of Man, then you will realize that I AM, and that I do nothing on my own, but I say only what the Father taught me.
The one who sent me is with me. He has not left me alone, because I always do what is pleasing to him.”
Because he spoke this way, many came to believe in him.
Jesus and Abraham.
Jesus then said to those Jews who believed in him, “If you remain in my word, you will truly be my disciples,
and you will know the truth, and the truth will set you free.”
They answered him, “We are descendants of Abraham and have never been enslaved to anyone. How can you say, ‘You will become free’?”
Jesus answered them, “Amen, amen, I say to you, everyone who commits sin is a slave of sin.
A slave does not remain in a household forever, but a son always remains.
So if a son frees you, then you will truly be free.
I know that you are descendants of Abraham. But you are trying to kill me, because my word has no room among you.
I tell you what I have seen in the Father’s presence; then do what you have heard from the Father.”
They answered and said to him, “Our father is Abraham.” Jesus said to them, “If you were Abraham’s children, you would be doing the works of Abraham.
But now you are trying to kill me, a man who has told you the truth that I heard from God; Abraham did not do this.
You are doing the works of your father!” [So] they said to him, “We are not illegitimate. We have one Father, God.”
Jesus said to them, “If God were your Father, you would love me, for I came from God and am here; I did not come on my own, but he sent me.
Why do you not understand what I am saying? Because you cannot bear to hear my word.
You belong to your father the devil and you willingly carry out your father’s desires. He was a murderer from the beginning and does not stand in truth, because there is no truth in him. When he tells a lie, he speaks in character, because he is a liar and the father of lies.
But because I speak the truth, you do not believe me.
Can any of you charge me with sin? If I am telling the truth, why do you not believe me?
Whoever belongs to God hears the words of God; for this reason you do not listen, because you do not belong to God.”
The Jews answered and said to him, “Are we not right in saying that you are a Samaritan and are possessed?”
Jesus answered, “I am not possessed; I honor my Father, but you dishonor me.
I do not seek my own glory; there is one who seeks it and he is the one who judges.
Amen, amen, I say to you, whoever keeps my word will never see death.”
[So] the Jews said to him, “Now we are sure that you are possessed. Abraham died, as did the prophets, yet you say, ‘Whoever keeps my word will never taste death.’
Are you greater than our father Abraham, who died? Or the prophets, who died? Who do you make yourself out to be?”
Jesus answered, “If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, ‘He is our God.’
You do not know him, but I know him. And if I should say that I do not know him, I would be like you a liar. But I do know him and I keep his word.
Abraham your father rejoiced to see my day; he saw it and was glad.
So the Jews said to him, “You are not yet fifty years old and you have seen Abraham?”
Jesus said to them, “Amen, amen, I say to you, before Abraham came to be, I AM.”
So they picked up stones to throw at him; but Jesus hid and went out of the temple area.
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Ani Jezu Olivet Dongrar gelo.
Ani bhov sokallim To novean Devmondirant ailo; sogllo lôk Tachê-xim zomlo ani bosun To tankam xikounk laglo.
Dhormxastreamnim ani Farizevamnim pordvarant sampoddlelê êkê bailek haddli ani tancheam soglleam modem ubi keli.
Tãnnim Taka mhonn’lem: “Guruji, hi bail atanch pordvar korta thõich astana sampoddlea.
Xastrant Moizesan osleam bailank fatraun marunk amkam formailam. Tôr tum kitem mhonntai?”
Jezuk Tachea zobabant dhorun Tacher arôp manddchê khatir tãnnim oxem vicharlem. Voddôv ghalun Jezu Aplea bottan zomnir borounk laglo.
Ani te Tachê kodde vicharit ravle dekhun, ubo ravun Tannem tankam mhonn’lem: “Tumchê modem zaka patok na, to ticher fatôr marunk poilo zauncho.”
Anink êk pavtt voddôv ghalun To zomnir boroit ravlo.
Hem aikun, te soglle, eka pattlean êk, koddsorunk lagle; odik zannte te poile gele. Ekloch urlo Jezu ani modem, ubi asli thõich, ti bail.
Novean, nitt zaun, Jezun tika mhonn’lem: “Bai, te khõi asat? Konnench tujer khastichem formonn marunk na mum?”
Tinnem mhonn’lem: “Konnench na, Saiba.” Ani Jezun mhonn’lem: “Hanv-ui tuka atam guneanvkarnn mhonnona. Voch ani hea fuddem anink patok korinaka.”]
Uprant Jezun novean loka kodde uloun mhonn’lem:
“Hanv sonvsaracho Uzvadd.
Mhozo pattlav kortat tim kallokant cholchim nant,
punn tankam Jivitacho Uzvadd astolo.”
Tedna Farizevamnim Taka mhonn’lem: “Tum Tujêch vixim govai dita; Tujê govaikek mol na.”
Jezun portipall kelo:
“Hanv Mhojêch vixim govai ditam zalear-ui,
Mhoji govaiki osôl-khori;
karonn Hanv khõicho ailam ani khõi
vetam tem Hanv zannom;
punn Hanv khõicho ailam ani khõi
vetam tem tumi nokllot.
Tumi mon’xasoimbachê nodren
mon’subi kortat;
Hanv konnachich mon’subi korina.
Punn mon’subi korin zalear,
Mhoji mon’subi osôl-khori;
kiteak Hanv ekloch na:
Zannem Mhaka pattoila
to Mhozo Bap Mhojê borabôr asa.
Dogam mon’xanchê govaikek mol asa,
oxem tumchea xastrant boroil’lem asa.
Hanv Mhojêch vixim govai ditam,
ani Zannem Mhaka pattoila
to Mhozo Bap Mhojê vixim govai dita.”
Tea pasot tãnnim Taka mhonn’lem: “Tuzo bap? Khõi asa rê to?” Jezun zap diun mhonn’lem:
“Tumi Mhaka ollkhonant
ani Mhojea Bapak-ui ollkhonant;
tumi Mhaka ollkhol’lo zalear,
Mhojea Bapak-ui ollkhoto aslet.”
Him utram Devmondirant xikoitana dananchê pettê-xim To uloilo; punn Tacho vêll ozun pavunk naslo dekhun, konnench Taka dhôrlo na.
Anink êk pavtt Jezun tankam mhonn’lem:
“Hanv chol’lom, ani tumi Mhaka sôdtelet
ani tumchea patkant tumi mortelet.
Hanv vetam thõi tumchean ieunk zaina.”
Judevamnim mhonn’lem: “ ‘Hanv vetam thõi tumchean ieunk zaina’, oxem to sangta mhonntôch, to aploch jiv ditolo mhonn to sangunk sôdta gai?”
Tannem tankam mhonn’lem:
“Tumi sokoilim, Hanv voilo;
tumi hea sonvsarantlim, Hanv hea sonvsarantlo nhoi.
Tumi tumcheam patkamnim mortelet mhonn
Hanvem tumkam sanglam,
kiteak ASAM TO HANVUCH mhonn
tumi bhavart dhorina zaxeat zalear,
tumcheam patkamnim tumi mortelet.”
Tãnnim Taka mhonn’lem:
“Tum konn tôr?” Jezun tankam zobab dilo:
“Poilinch thaun Hanvem tumkam sanglam Toch.
Tumchê vixim zaitem sangchem ani nivaddchem asa;
punn Mhaka pattoila To sotevont,
ani jem Hanvem Tachê koddsun aikolam
tench Hanv sonvsarak sangtam.”
To Bapachi khobor sangta mhonn tim somzunk nant.
Tea pasot Jezun mhonn’lem:
“Tumi Mon’xachea Putak ubartelet tedna,
tumkam hem kollon ietelem,
ki ASAM TO HANVUCH.
ani Mhojêch osttongim Hanv kãi korina,
punn zoxem Bapan Mhaka xikoila
toxem Hanv uloitam.
Ani Zannem Mhaka pattoila
To Mhojê sovem asa;
Tannem Mhaka eklo sanddunk na,
kiteak Taka man’ta tench Hanv sodam kortam.”
To oxem uloilo tedna, zaiteamnim
Tacher bhavart dovorlo.
Apnnacher bhavart dovorlo team Judevank Jezun mhonn’lem:
“Tumi Mhojem utor tumchê bhitôr
rigun dovorxeat zalear,
tumi khoreponnim Mhoje xis zatelet.
Ani tumkam sot kollon ietelem
ani sot tumkam svotontr kortelem.”
Tãnnim Taka mhonn’lem: “Ami Abrahamachi sonsôt, ani konnachinch gulamam ami kednanch zaunk nanv. ‘Tumi svotontr zatelet’, oxem tum koso mhonntai tôr?”
Jezun tankam portipall kelo:
“Hanv tumkam sot sangtam,
patok kortat tim patkachim gulam.
Gulam’ sodanch ghorabeant urona;
put to sodanch ghorabeachoch.
Hea pasot Put zôr tumkam svotontr korit,
tôr tumi khoreponnim svotontr zatelet.
Tumi Abrahamachi sonsôt mhonn
Hanv zannom;
tori Mhojem utor tumchê bhitôr rigona dekhun,
tumi Mhozo jiv kaddunk sôdtat.
Jem Hanvem Mhojea Bapa sovem dekhlam
tem Hanv sangtam,
ani jem tumi tumchea bapaichem aikolam
tem tumi kortat.”
Tãnnim Taka portipall kelo: “Abraham’ amcho bap.” Jezun tankam mhonn’lem:
“Tumi Abrahamacheô put-dhuvô zal’leat zalear,
jem Abrahaman kelem tem tumi korto aslet.
Punn Deva koddsun aikol’lem sot
Hanvem tumkam sanglam,
tori astana tumi Mhozo jiv kaddunk sôdtat.
Abrahaman oxem korunk na.
Tumi kortat tim kamam tumchea bapaichim.”
Tãnnim Taka mhonn’lem: “Kamcharan ami zolmak ieunk nanv; amkam ekloch Bap asa, to mhollear Dev.
Jezun tankam mhonn’lem:
“Dev tumcho Bap zal’lo zalear,
tumi Mhozo môg korto aslet,
kiteak Hanv Deva thaun upzolam ani ailam;
Mhojêch khuxen Hanv ieunk na,
punn Tannem Mhaka dhaddla.
Hanv sangtam tem tumi kiteak somzun ghenant?
Kiteak Mhojem utor tumchean kanar gheunk zaina.
Tumcho bap devchar,
ani tumchea bapaik zai tem korunk tumchi khuxi.
Mullak thaun to prannghatki,
to kednanch sotant riglo na,
kiteak tachê sovem sot na.
To lottikponnam sangta tedna
aplea soimba pormannem uloita,
kiteak to fottkiro ani fottincho bapui.
Punn Hanv sot uloitam dekhunuch,
tumi Mhojer bhavart dovrinant.
Tumchê bhitorlo konn-ui
Mhaka patok asa mhonn dakhoit?
Hanv tumkam sot sangtam zalear,
kiteak Mhojer tumi bhavart dovrinant?
Jim konn Devachim, tim Devachim
utram aikun ghetat;
tumi Devachim nhoi dekhun,
tumi tim aikun ghenant.”
Judevamnim Taka portipall kelo: “Tum Samariekar ani tujer devchar bosla, oxem ami mhonntanv tem sarkem zalem na?”
Jezun portipall kelo:
“Mhojer devchar na,
punn Mhojea Bapak Hanv man ditam
ani tumi Mhaka beman kortat.
Tori Hanv Mhoji khaxachi vhoddvik sodina;
ti sôdtolo ani nit kortolo Eklo Konn asa.
Khorench Hanv tumkam sot tem sangtam:
jim konn Mhojem utor samballtat,
tim kodinch morchim nant.”
Judevamnim Taka mhonn’lem: “Tujer devchar asa mhonn atam amkam sarkench koll’lem. Abraham’ melo ani provadi-i morun gele; ani tum amkam sangtai: ‘jim konn mhojem utor samballtat, tim kodinch morchim nant! ’
Amcho bap Abraham’ morun gelo; tachê poros tum vhôdd kitem? Ani provadi-i morun gele. Tum apunn konn mhonn sangunk sôdtai?”
Jezun portipall kelo:
“Hanv Mhojich vhoddvik korin zalear
Mhoji vhoddvik kãich nhoi;
Mhoji vhoddvik korpi Mhozo Bap asa,
tumi tumcho Dev mhonntat Toch;
tori tumi Taka ollkhunk na.
Punn Hanv Taka ollkhotam;
Taka ollkhonam mhonn Hanvem mhonnlelem zalear,
tumchê bhaxen Hanv-ui fottkiro zato aslom.
Punn Hanv Taka ollkhotam
ani Tachem utor samballtam.
Mhozo Dis polleunchê axen
Abraham’ tumcho bap khuxal zalo;
tannem to dekhlo
ani taka khup anond zalo.”
Tedna Judevamnim Taka mhonn’lem: “Tuka ozun pon’nas vorsam zaunk nant, ani tunvem Abrahamak dekhloi?”
Jezun tankam portipall kelo:
“Khorench Hanv tumkam sot tem
sangtam: Abraham’ aschê adim HANV ASAM!”
Hea pasot tãnnim Tacher fator marunk ukôl’le; punn Jezu liplo ani Devmondirantlo bhair sorun gelo.
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John
| 9 |
As he passed by he saw a man blind from birth.
His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”
Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him.
We have to do the works of the one who sent me while it is day. Night is coming when no one can work.
While I am in the world, I am the light of the world.”
When he had said this, he spat on the ground and made clay with the saliva, and smeared the clay on his eyes,
and said to him, “Go wash in the Pool of Siloam” (which means Sent). So he went and washed, and came back able to see.
His neighbors and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?”
Some said, “It is,” but others said, “No, he just looks like him.” He said, “I am.”
So they said to him, “[So] how were your eyes opened?”
He replied, “The man called Jesus made clay and anointed my eyes and told me, ‘Go to Siloam and wash.’ So I went there and washed and was able to see.”
And they said to him, “Where is he?” He said, “I don’t know.”
They brought the one who was once blind to the Pharisees.
Now Jesus had made clay and opened his eyes on a sabbath.
So then the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.”
So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” [But] others said, “How can a sinful man do such signs?” And there was a division among them.
So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.”
Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight.
They asked them, “Is this your son, who you say was born blind? How does he now see?”
His parents answered and said, “We know that this is our son and that he was born blind.
We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for himself.”
His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Messiah, he would be expelled from the synagogue.
For this reason his parents said, “He is of age; question him.”
So a second time they called the man who had been blind and said to him, “Give God the praise! We know that this man is a sinner.”
He replied, “If he is a sinner, I do not know. One thing I do know is that I was blind and now I see.”
So they said to him, “What did he do to you? How did he open your eyes?”
He answered them, “I told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?”
They ridiculed him and said, “You are that man’s disciple; we are disciples of Moses!
We know that God spoke to Moses, but we do not know where this one is from.”
The man answered and said to them, “This is what is so amazing, that you do not know where he is from, yet he opened my eyes.
We know that God does not listen to sinners, but if one is devout and does his will, he listens to him.
It is unheard of that anyone ever opened the eyes of a person born blind.
If this man were not from God, he would not be able to do anything.”
They answered and said to him, “You were born totally in sin, and are you trying to teach us?” Then they threw him out.
When Jesus heard that they had thrown him out, he found him and said, “Do you believe in the Son of Man?”
He answered and said, “Who is he, sir, that I may believe in him?”
Jesus said to him, “You have seen him and the one speaking with you is he.”
He said, “I do believe, Lord,” and he worshiped him.
Then Jesus said, “I came into this world for judgment, so that those who do not see might see, and those who do see might become blind.”
Some of the Pharisees who were with him heard this and said to him, “Surely we are not also blind, are we?”
Jesus said to them, “If you were blind, you would have no sin; but now you are saying, ‘We see,’ so your sin remains.
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Vetam-vetam Jezun eka zolmachea kurdd’deak dekhlo.
Ani Tacheam xisamnim Tachê kodde vicharlem: “Guruji, konnachea patkak lagun ho monis kurddo zolmolo? tachea vô tachea avoibapaichea patkak lagun?”
Jezun zobab dilo: “Hea mon’xan vô tachea avoibapain patok kelem mhonn nhoi, punn Devachim kortutvam tachê sovem porgott zaunchim mhonn to oso zolmolo.
Disacho uzvadd astana,
Zannem Mhaka pattoila,
Tachim kamam Hanvem korunk zai;
rat ieta tedna konnachean vavr korunk zaina.
Hanv sonvsarant aso-sôr,
Hanv sonvsaracho Uzvadd.”
Oxem uloun Tannem zomnir luti uddoili, lutien chiktti keli, ani ti chiktti kurdd’deachea dolleank kaddli,
ani taka mhonn’lem:” Voch ani Siloamachê tollient dhu (Siloam’ mhonngê ‘Dhaddlolo’).” Kurdd’dean vochun dhulem, ani taka nodor aili, magir to portun ailo.
Tachim xeza-samarim ani taka adim bhik magtana pollel’lo tim mhonnunk laglim: “Bhik magunk bostalo to ho nhoi?”
Konn-konn mhonntalim: “Hoch to”. Dusrim mhonntalim : “Na; punn ho tachê bhaxen dista.” Tannem mhonn’lem: “Hanvuch to.”
Tãnnim taka vicharlem: “Tuje dolle koxe ugòddle?”
Tannem zobab dilo: “Jezu nanvachea mon’xan chiktti keli ani mhojeam dolleank kaddli ani mhaka mhonn’lem: ‘Siloam’ tollient vochun dhu. ’ Mhonntôch hanv gelom, hanvem dhulem ani mhaka nodor aili.”
Tãnnim taka mhonn’lem: “To khõi asa?” Tannem zap dili: “Hanv nokllom.”
Adim kurdd’do asleleak tãnnim Farizevam-xim haddlo.
Jezun chiktti korun tache dolle ugôddlele to dis Sabbath aslo.
Taka nodor koxi aili kai mhonn Farizevamnim novean vicharlem. Ani tannem tankam mhonn’lem: “Tannem chiktti mhojeam dolleank kaddli, hanvem dhulem ani atam mhaka dixtti poddta.”
Farizevantleam kãi zannamnim mhonn’lem: “Ho monis Devacho khoro bhokt nhoi. To Sabbath pallina.” Punn dusreamnim mhonn’lem: “Patki monis osleô khunna koxeô korunk xokot?” Tanchê modem veg-vegllim motam zalim.
Hea pasot adim kurdd’do asleleak anink êk pavtt tãnnim mhonn’lem: “Tuje dolle ugôddleat tachê vixim tum kitem mhonntai?” Tannem sanglem: “To êk provadi.”
To kurdd’do aslolo ani magir taka nodor aili mhonn Judev sotmaninam zale; hea pasot nodor ail’leachea avoibapaik apoun haddun,
tãnnim tanchê kodde vicharlem: “Ho tumcho put? To kurddo zolmol’lo mhonn tumi sangtat, to atam koso polleta tôr?”
Tachea avoibapain zap dili: “Ho amcho put ani to kurdd’do zolmol’lo mhonn ami zannonv;
punn to atam koso polleta tem ami nokllonv, ani konnem tache dolle ugôddleat tem-i bi ami nokllonv. Tachê kodde vicharat; taka apli pirai asa; to aplem sangtolo.”
Tacho avoibapui Judevank bhietalo dekhun tãnnim oxem sanglem; kiteak Jezu Krist mhonn konnem-i mandun ghetlem zalear, taka devsthanantlo bhair ghalcho mhonn tãnnim tharail’lem.
Tea pasot tachea avoibapain mhonn’lem: ‘Taka apli pirai asa, tachê kodde vicharat. ’
Tedna, adim kurdd’do aslelea mon’xak tãnnim dusrê pavtti apoilo ani taka sanglem: “Devak mhoima di. To monis patki mhonn ami zannonv.”
Tannem zobab dilo: “To patki zalear mhaka khobor na; hanv zannom tem itlench: hanv adim kurddo aslom, punn atam mhaka dixtti poddta.”
Tãnnim taka novean vicharlem: “Tannem tuka kitem kelem? Tuje dolle tannem koxe ugôddle?”
Tannem tankam zap dili: “Hanvem tumkam atanch sanglam, ani tumi tem kanar ghenant. Anink êk pavtt kiteak aikunk sôdtat? Tumi-i tache xis bi zaunk sôdtat?”
Te taka oxe hinddsunk lagle: “Tum za tacho xis! Ami zalear Moizesache xis!
Dev Moizesa kodde uloilo mhonn ami zannonv, punn ho monis khõicho to ami nokllonv.”
Tea mon’xan zobab diun mhonn’lem: “Ojap tem hem! To khõicho to tumi nokllot, ani tori tannem mhoje dolle ugôddle.
Dev patkeanchem aikona mhonn ami zannonv, punn konn Devachi bhokti kortat ani Tachi khuxi palltat zalear, Dev tanchem aikota.
Sonvsar ghôddleleak konnem kurddo zolmol’leache dolle ugôddleat mhonn kodinch konnench aikunk na.
Ho monis Devacho khoro bhôkt nhoi aslo zalear, tachean kitench korunk zaunchem naslem.”
Tãnnim taka portipall kelo: “Tum nibêl patkant zolmolai ani amkam xikounk ailai?” Ani tãnnim taka bhair ghalo.
Tãnnim taka bhair ghalo mhonn Jezuchea kanar poddlem, ani Taka to mell’lo tedna Jezun taka vicharlem: “Tum Mon’xachea Putacher bhavart dovortai?”
Tannem portun zap dili: “Saiba, hanvem Tacher bhavart tthevunk, To konn To mhaka sang.”
Jezun mhonn’lem: “Tunvem Taka dekhlai ani tujê lagim uloita Toch To.”
Tannem mhonn’lem: “Saiba, hanv bhavart dhôrtam.” Ani pãiam poddun, tannem Jezuk nomoskar kelo.
Jezun mhonn’lem:
“Nit korunk Hanv hea sonvsarant ailam:
zankam dixtti poddona tankam nodor mellchê khatir,
ani zankam dixtti poddta
tim kurdd’dim zaunchê khatir Hanv ailam.”
Tachê sorxim asleleam thoddeam Farizevamnim hem aikun Taka mhonn’lem: “Ami-i kurdde bi?”
Jezun tankam mhonn’lem:
“Tumi kurdd’de zal’leat zalear,
tumkam guneanv ascho naslo;
punn atam ‘amkam dixtti poddta, ’
oxem tumi mhonntat dekhun,
tumi patkantuch asat.
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John
| 10 |
“Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber.
But whoever enters through the gate is the shepherd of the sheep.
The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out.
When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice.
But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.”
Although Jesus used this figure of speech, they did not realize what he was trying to tell them.
So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep.
All who came [before me] are thieves and robbers, but the sheep did not listen to them.
I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.
A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.
I am the good shepherd. A good shepherd lays down his life for the sheep.
A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them.
This is because he works for pay and has no concern for the sheep.
I am the good shepherd, and I know mine and mine know me,
just as the Father knows me and I know the Father; and I will lay down my life for the sheep.
I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd.
This is why the Father loves me, because I lay down my life in order to take it up again.
No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. This command I have received from my Father.”
Again there was a division among the Jews because of these words.
Many of them said, “He is possessed and out of his mind; why listen to him?”
Others said, “These are not the words of one possessed; surely a demon cannot open the eyes of the blind, can he?”
Feast of the Dedication.
The feast of the Dedication was then taking place in Jerusalem. It was winter.
And Jesus walked about in the temple area on the Portico of Solomon.
So the Jews gathered around him and said to him, “How long are you going to keep us in suspense? If you are the Messiah, tell us plainly.”
Jesus answered them, “I told you and you do not believe. The works I do in my Father’s name testify to me.
But you do not believe, because you are not among my sheep.
My sheep hear my voice; I know them, and they follow me.
I give them eternal life, and they shall never perish. No one can take them out of my hand.
My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand.
The Father and I are one.”
The Jews again picked up rocks to stone him.
Jesus answered them, “I have shown you many good works from my Father. For which of these are you trying to stone me?”
The Jews answered him, “We are not stoning you for a good work but for blasphemy. You, a man, are making yourself God.”
Jesus answered them, “Is it not written in your law, ‘I said, “You are gods”’?
If it calls them gods to whom the word of God came, and scripture cannot be set aside,
can you say that the one whom the Father has consecrated and sent into the world blasphemes because I said, ‘I am the Son of God’?
If I do not perform my Father’s works, do not believe me;
but if I perform them, even if you do not believe me, believe the works, so that you may realize [and understand] that the Father is in me and I am in the Father.”
[Then] they tried again to arrest him; but he escaped from their power.
He went back across the Jordan to the place where John first baptized, and there he remained.
Many came to him and said, “John performed no sign, but everything John said about this man was true.”
And many there began to believe in him.
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Hanv tumkam khoreponnim sot sangtam:
zo menddranchea oddpant darantlean nhoi
punn dusrê vatten choddun bhitôr sorta,
to chôr ani nagovnno;
punn zo darantlean bhitôr sorta,
to menddrancho gonvlli.
Taka dar-rakhnno dar ugôddta;
menddram tacho tallo aikotat
ani apleam menddrank to ap-aplea nanvan ulo korta
ani tankam bhair vhorta.
Apleam menddrank bhair haddtôch to
tanchê fuddem cholta,
ani tacho tallo ollkhotat dekhun,
menddram tachê pattlean vetat.
Porkea pattlean tim vochonant,
punn tachê sorxilim tim pollun vetat,
kiteak porkeancho tallo tim ollkhonant.”
Jezun tankam hi vopar sangli, punn jem To tankam sangtalo, tacho ôrth tankam mell’lo na.
Hea pasot Jezun anink êk pavtt tankam mhonn’lem:
“Hanv tumkam khoreponnim sot sangtam:
Hanv menddranchem dar.
Mhojê adim aileat te soglle chor ani nagovnne,
punn menddramnim tankam lekhunk na.
Hanv dar; Mhojeantlean jim konn bhitôr sortat,
tanchem taronn zatelem:
tim bhair-bhitôr sortelim
ani tankam chorôv melltolo.
Chôr ieta to fokot chorunk,
marun uddounk ani ibadd korunk ieta;
Hanv ailam to
tankam jivit mellchê khatir,
poripunn jivit mellchê khatir ailam.
Hanv boro Gonvlli.
Boro gonvlli menddram pasot aplo jiv dita.
Êk muxarekar, to khoro gonvlli nhoi mhonn,
ani menddram tachim khaxachim nhoi mhonn,
landdgo ieta to polleta ani menddrank
soddun dita ani apunn par kaddta;
ani landdgo tankam ubarun vhorta ani duspottaita.
To muxarekar
ani taka menddranchem kãi poddunk na dekhun,
to par kaddta.
14 a Hanv boro Gonvlli;
Zoso Bap Mhaka ollkhota
ani Hanv Bapak ollkhotam,
toso Hanv Mhojeank ollkhotam ani
Mhojim tim Mhaka ollkhotat,
ani Mhojeam menddram pasot Hanv
Mhozo jiv ditam.
Ani Mhaka anink-ui menddram asat;
tim hea oddpantlim nhoi;
tankam-i Hanvem haddunk zai.
Tim-i Mhozo tallo aikotelim.
Ani oso êkuch hindd zatolo ani êkuch Gonvlli.
Hanv Mhozo jiv ditam
ani uprant to portun ghetam dekhun,
Bap Mhozo môg korta.
Konn Mhozo jiv zhombun kaddina,
punn ap-khuxen Hanv
Mhozo jiv ditam. Mhozo jiv diunk
Mhaka podvi asa
ani to portun gheunk-ui Mhaka podvi asa;
hi adnia Mhojea Bapa koddli Hanvem ghetlea.”
Heam utrank lagun anink êk pavtt Judevam modem veg-vegllim motam zalim.
Tanchê modleam zaiteamnim mhonn’lem: “Tacher devchar bosla, tachi môt firlea; tachem kiteak aikotat tumi?”
Dusreamnim mhonn’lem: “Devchar laglolo monis oso uloina. Devchar kurddeanche dolle ugte korunk xokta?”
Hinvalleachea somoiar Jeruzaleant Bhettovnnechi Porob choltali;
Jezu Devmondirant Solomanvachea Tarangnnant bhonvtalo.
Tedna Tachê bhonvtonnim ektthãi zaun, Judevamnim Taka mhonn’lem: “Kedna porian Tum amkam dubhavant dovortoloi? Tum Krist zalear, amkam sarkem sang.”
Jezun tankam portipall kelo:
“Tumkam Hanvem sanglam, tori tumi
bhavart dhorinant.
Mhojea Bapachê nanvim Hanv
kortam tim kamam
Mhojê vixim govai ditat;
punn tumi bhavart dhorinant,
kiteak tumi Mhojeam menddrantlim nhoi.
Mhojim menddram tim Mhozo tallo aikotat
ani Hanv tankam ollkhotam,
ani tim Mhozo pattlav kortat;
ani tankam Hanv sasnnik jivit ditam,
ani tim sasnnak ibadd zaunchim nant,
ani tankam Mhojeam hatantlim konn zhombun vhorcho na.
Tankam Mhojea Bapan Mhaka dileant,
To soglleam-vôn vhôdd,
ani Mhojea Bapachea hatantlim
tankam konnacheanuch zhombun vhorunk zaina.
Hanv ani Bap êk.”
Tedna Jezuk fatraunk Judevamnim novean fator ukôl’le.
Jezun tankam sanglem: “Bapachê podven zaiteô boreô kornneô Hanvem tumcheam dolleam mukhar korun dakhoileat; tantlê khõichê kornnê pasot tumi Mhaka fatraunk sôdtat?”
Judevamnim Taka zobab dilo: “Borê kornnek lagun ami tuka fatraunk sodinanv, punn tujê devnindê pasot: kiteak tum monis zaun apnnakuch Dev kortai.”
Jezun tankam zap dili:
“ ‘Tumi dèv mhonn Hanvem sanglam’,
oxem tumchea Xastrant boroil’lem asa ki na?
Mhonntôch, zankam Devachem utor pavlam,
tankam tumchem Xastr ‘dèv’ mhonnta
— ani Povitr Pustok moddum nozo.
Ani atam, Bapan Mhaka sonvskarla
ani sonvsarant dhaddla mhonn,
‘Hanv Devacho Put’
oxem Mhojean mhonnunk zaina?
Tôr tumchean Mhaka ‘tum devninda kortai’,
oxem koxem mhonnum-ieta?
Hanv Mhojea Bapacheô kornneô korina zalear,
tumi Mhojer bhavart dovrinakat;
punn Hanv teô kortam zalear,
tumi Mhojer bhavart dovrinant zalearui,
team kornneancher tori bhavart dovrat;
ani, oxem, Bap Mhojê sovem asa
ani Hanv Bapa sovem asam mhonn
tumkam khatren kollon ietelem.”
Tea vellar Taka te novean dhorunk sôdtale, punn To tancheam hatantlo sutton gelo.
Juanv poilim Jordana poltoddi batism ditalo thõi Jezu porot vochun ravlo.
Zaiteam zannamnim Tachê-xim ieun mhonn’lem: “Juanvan koslich khunna korunk na, punn hea mon’xa vixim tannem sanglam titlem-i khorem zalem.”
Ani thõi zaiteam zannamnim Jezucher bhavart tthevlo.
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John
| 11 |
Now a man was ill, Lazarus from Bethany, the village of Mary and her sister Martha.
Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill.
So the sisters sent word to him, saying, “Master, the one you love is ill.”
When Jesus heard this he said, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.”
Now Jesus loved Martha and her sister and Lazarus.
So when he heard that he was ill, he remained for two days in the place where he was.
Then after this he said to his disciples, “Let us go back to Judea.”
The disciples said to him, “Rabbi, the Jews were just trying to stone you, and you want to go back there?”
Jesus answered, “Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world.
But if one walks at night, he stumbles, because the light is not in him.”
He said this, and then told them, “Our friend Lazarus is asleep, but I am going to awaken him.”
So the disciples said to him, “Master, if he is asleep, he will be saved.”
But Jesus was talking about his death, while they thought that he meant ordinary sleep.
So then Jesus said to them clearly, “Lazarus has died.
And I am glad for you that I was not there, that you may believe. Let us go to him.”
So Thomas, called Didymus, said to his fellow disciples, “Let us also go to die with him.”
When Jesus arrived, he found that Lazarus had already been in the tomb for four days.
Now Bethany was near Jerusalem, only about two miles away.
And many of the Jews had come to Martha and Mary to comfort them about their brother.
When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home.
Martha said to Jesus, “Lord, if you had been here, my brother would not have died.
[But] even now I know that whatever you ask of God, God will give you.”
Jesus said to her, “Your brother will rise.”
Martha said to him, “I know he will rise, in the resurrection on the last day.”
Jesus told her, “I am the resurrection and the life; whoever believes in me, even if he dies, will live,
and everyone who lives and believes in me will never die. Do you believe this?”
She said to him, “Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world.”
When she had said this, she went and called her sister Mary secretly, saying, “The teacher is here and is asking for you.”
As soon as she heard this, she rose quickly and went to him.
For Jesus had not yet come into the village, but was still where Martha had met him.
So when the Jews who were with her in the house comforting her saw Mary get up quickly and go out, they followed her, presuming that she was going to the tomb to weep there.
When Mary came to where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”
When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed and deeply troubled,
and said, “Where have you laid him?” They said to him, “Sir, come and see.”
And Jesus wept.
So the Jews said, “See how he loved him.”
But some of them said, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?”
So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it.
Jesus said, “Take away the stone.” Martha, the dead man’s sister, said to him, “Lord, by now there will be a stench; he has been dead for four days.”
Jesus said to her, “Did I not tell you that if you believe you will see the glory of God?”
So they took away the stone. And Jesus raised his eyes and said, “Father, I thank you for hearing me.
I know that you always hear me; but because of the crowd here I have said this, that they may believe that you sent me.”
And when he had said this, he cried out in a loud voice, “Lazarus, come out!”
The dead man came out, tied hand and foot with burial bands, and his face was wrapped in a cloth. So Jesus said to them, “Untie him and let him go.”
Session of the Sanhedrin.
Now many of the Jews who had come to Mary and seen what he had done began to believe in him.
But some of them went to the Pharisees and told them what Jesus had done.
So the chief priests and the Pharisees convened the Sanhedrin and said, “What are we going to do? This man is performing many signs.
If we leave him alone, all will believe in him, and the Romans will come and take away both our land and our nation.”
But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing,
nor do you consider that it is better for you that one man should die instead of the people, so that the whole nation may not perish.”
He did not say this on his own, but since he was high priest for that year, he prophesied that Jesus was going to die for the nation,
and not only for the nation, but also to gather into one the dispersed children of God.
So from that day on they planned to kill him.
So Jesus no longer walked about in public among the Jews, but he left for the region near the desert, to a town called Ephraim, and there he remained with his disciples.
The Last Passover.
Now the Passover of the Jews was near, and many went up from the country to Jerusalem before Passover to purify themselves.
They looked for Jesus and said to one another as they were in the temple area, “What do you think? That he will not come to the feast?”
For the chief priests and the Pharisees had given orders that if anyone knew where he was, he should inform them, so that they might arrest him.
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Betaniecho, Lazar nanvacho konn-eklo monis piddent aslo. Taka dog bhoinni asleô: Maria ani Marta.
Somiak pormollit telan makhlo ani Tache pãi apleam kensamnim pusle ti Maria hi. Ticho bhav Lazar boro naslo.
Hea pasot bhoinnimnim Jezuk sangun dhaddlem: “Somia, Tuzo ixtt boro na.”
Hi khobor aikun, Jezun mhonn’lem: “Hê pidden to morcho na; ti Devachê mhoimê khatir ailea; tichê vorvim Devachea Putak-ui mhoima mellteli!”
Marta, tichi bhoinn Maria ani Lazar, hancho Jezu môg kori.
Toripunn to boro na mhonn Taka khobor pavli tedna, aslo têch svater Jezu anink don dis ravlo.
Tea uprant, Tannem xisank mhonn’lem: “Anink êk pavtt Judeiant vochum-ia.”
Xisamnim zobab dilo: “Guruji, niktech porian Judev Tuka fatraunk kortale, ani Tum porot thõi vetai?”
Jezun portipall kelo:
“Eka disak bara horam asat ki na?
Disachim choltat tanche pãi adollnant,
kiteak tim hea sonvsaracho uzvadd polletat.
Punn konn ratchim choltat zalear,
tanche pãi adolltat, kiteak tankam uzvadd na!”
Oxem uloun zatôch, Tannem tankam mhonn’lem: “Amcho ixtt Lazar nhidla, punn Hanv taka utthounk vetam.”
Xisamnim Taka sanglem: “Somia, to nhidla zalear, boro zatolo.”
Jezun tachea mornnachi khobor kel’li, punn To nhidechea visovachi khobor sangtalo mhonn tankam dislem.
Tedna Jezun tankam spoxtt sanglem: “Lazar melo;
ani Hanv thõi naslom mhonn, tumchê pasot khuxal zatam, kiteak atam tumcho bhavart ghôtt zatolo. Punn chol-ia, tachê-xim vochum-ia.”
Zonvllo mhonnlelea Tomasan apleam vangddeam xisank mhonn’lem: “Ami-i vochum-ia, Tachê borabor ami-i morum-ia.”
Jezu pavlo tedna, Lazarak somadhint ghalear char dis zale mhonn Taka koll’lem.
Betania Jeruzaleak laginch asli, sumar tin kilometranchi vatt.
Ani zaitim Judeikar Martak ani Mariek, tanchea bhava pasot, pacharunk ail’lim.
Jezu ieta mhonn aikun, Marta Taka mellunk geli, punn Maria ghorant bosun ravli.
Martan Jezuk mhonn’lem: “Somia, Tum hangasôr asloi zalear, mhozo bhav morcho naslo.
Ani ozun porian Tum Deva lagim magxi titlem-i Dev Tuka ditolo mhonn hanv zannom.”
Jezun tika mhonn’lem: “Tuzo bhav novean jivo zatolo.”
Martan Taka mhonn’lem: “To nimannea disa, punorjivontponnachea somoiar, novean jivont zatolo mhonn hanv zannom.”
Jezun tika portipall kelo:
“Punorjivontponn ani Jivit Hanvuch.
Jim konn Mhojer bhavart dovortat,
tim melim zalear-ui jivim astelim;
ani jim konn jivim asat
ani Mhojer bhavart dovortat
tim sasnnak morchim nant.
Ho bhavart asa mum tuka?”
Tinnem taka mhonn’lem: “Hôi, Somia, sonvsarant ieuncho aslo to Krist Devacho Put to Tunch mhonn mhaka bhavart asa.”
Oxem mhonntôch, ti aplê bhoinni Mariek apounk geli, ani tika kuxin vhorun mhonn’lem: “Guruji hanga asa ani tuka apoita.”
Hem aikun, ti rokddich utthli ani Tachê sorxem geli.
Jezu ozun gramant pavunk naslo, punn Marta Taka mell’leli thõich aslo.
Tika ghorant buzvônn ditalim tim Judeikaram, Maria veginch utthta ani bhair veta tem polleun, ti somadhi sorxem roddunk veta mhonn chintun, tichê pattlean gelim.
Jezu aslo thõi pavtôch, Taka polleun Maria Tacheam pãiam poddli; tinnem mhonn’lem: “Somia, Tum hanga asloi zalear, mhozo bhav morcho naslo.”
Maria roddtali ti ani tichê sangatim ail’lim tim Judeikaram roddtalim tim polleun, Jezu bhov kollvoll’lo ani soglloch thorthorlo.
Tannem vicharlem: “Taka tumi khõi ghala?” Tãnnim Taka sanglem: “Somia, ie ani polle.”
Jezuk roddlo.
Hea pasot Judeikaramnim mhonn’lem: “Polleiat, ho tacho kitlo môg kori!”
Punn tanchê bhitorleam thoddeamnim mhonn’lem: “Kurddeache dolle ugôddle te, Hannem nhoi rê te? tôr tachean haka mornnantlo nivarunk zainaslo?”
Tedna novean soglloch kollvollon, Jezu somadhi-xim ailo; ti êk dhôl asli ani tichea tonddar êk fatôr ôddleli.
Jezun mhonn’lem: “Fatôr kuxin kaddat.” Mel’leachê bhoinni, Martan, Taka mhonn’lem: “Somia, atam taka ghann marteli; taka char dis zale.”
Jezun tika sanglem: “Tum bhavart dhôrxi zalear, Devachi mhoima polleteli mhonn Hanvem tuka sangunk na?”
Mhonntôch tãnnim fatôr kuxin kaddli. Tedna dolle ubarun Jezun mhonn’lem:
“Bapa, Mhojem aikoli dekhun
Hanv Tuka dhin’vastam.
Mhojem sodanch aikotai mhonn Hanv zannom aslom,
punn bhonvtonnim aslelea loka pasot,
Tunvem Mhaka dhaddlai mhonn
tãnnim bhavart dhôrchê khatir
Hanv oso uloilam.”
Hem mhonnlea uprant to vhoddlean oso arddolo: “Lazar, bhair sor!”
Mel’lo to bhair ailo, tache hat ani pãi falliamnim bandlele, ani tachem tondd rumalan dhamplelem. Jezun tankam sanglem: “Tache bandpas sôddat, taka vochum-di.”
Tannem kel’lem tem polleun, Mariê-xim ail’leam Judeikarantleam zaiteam zannamnim Tacher bhavart tthevlo.
Punn tanchê bhitorleam kãi zannamnim Farizevam-xim vochun, Jezun kel’lem tem tankam kolloilem.
Mhonntôch mukhel iadnikamnim ani Farizevamnim Mha-Dhormsobhechi boska apoili. Tãnnim mhonn’lem: “Ho monis zaiteô khunna korun dakhoita ani ami kitem kortanv?
Ami taka osoch sôddlo zalear, sogllo lôk tacher bhavart dovortolo, ani Romi odhikari ietele ani amchea Devmondiracho ani amchea raxttracho bhosm kortele.”
Tanchê modlo eklo, Kaifas nanvacho, tea vorsacho porom’-iadnik aslo; tannem tankam mhonn’lem: “Tumi kãich somzonant.
Amchea ak’kea raxttracho bhosm zaunchê poros, porjê pasot eklo melear, tumkam odik faideachem: hem tumi somzoch nant.”
Hem tannem apleach monantlem sangunk na; punn tea vorsacho porom’-iadnik koso tannem oxem bhakit kelem, ki Jezu porjê pasot morcho aslo,
ani nhoi fokot porjê pasot, punn Devacheam ais-pois ximpoddleleam bhurgeank zoma korun êk korchê pasot.
Tea disa thaun Taka jivexim marunk tãnnim tharav ghetlo.
Hea pasot Jezu Judeikaram modem ugteponnim bhonvona zalo, punn thõisorlo bhair sorun oronnea lagim aslelea prantant, Efraim’ nanvachea nogrant, gelo ani thõi Apleam xisam borabôr ravlo.
Judevanchem Pask lagim pavlelem. Paska adim apli xud’dhi korunk zaito lôk ganv-ganvam thaun Jeruzaleak choddun gel’lo.
Tim Jezuk sôdtalim ani Devmondirant ekamekak mhonntalim: “Tumkam kitem dista? To Porbek ietolo ki na?”
Jezuk dhorchê khatir to khõi asa ti konnak khobor asot zalear apnnank tem kollounchem mhonn mukhel ladnikamnim ani Farizevamnim hukum ghalo.
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John
| 12 |
Six days before Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead.
They gave a dinner for him there, and Martha served, while Lazarus was one of those reclining at table with him.
Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair; the house was filled with the fragrance of the oil.
Then Judas the Iscariot, one [of] his disciples, and the one who would betray him, said,
“Why was this oil not sold for three hundred days’ wages and given to the poor?”
He said this not because he cared about the poor but because he was a thief and held the money bag and used to steal the contributions.
So Jesus said, “Leave her alone. Let her keep this for the day of my burial.
You always have the poor with you, but you do not always have me.”
[The] large crowd of the Jews found out that he was there and came, not only because of Jesus, but also to see Lazarus, whom he had raised from the dead.
And the chief priests plotted to kill Lazarus too,
because many of the Jews were turning away and believing in Jesus because of him.
The Entry into Jerusalem.
On the next day, when the great crowd that had come to the feast heard that Jesus was coming to Jerusalem,
they took palm branches and went out to meet him, and cried out:
“Hosanna!
Blessed is he who comes in the name of the Lord,
[even] the king of Israel.”
Jesus found an ass and sat upon it, as is written:
“Fear no more, O daughter Zion;
see, your king comes, seated upon an ass’s colt.”
His disciples did not understand this at first, but when Jesus had been glorified they remembered that these things were written about him and that they had done this for him.
So the crowd that was with him when he called Lazarus from the tomb and raised him from death continued to testify.
This was [also] why the crowd went to meet him, because they heard that he had done this sign.
So the Pharisees said to one another, “You see that you are gaining nothing. Look, the whole world has gone after him.”
The Coming of Jesus’ Hour.
Now there were some Greeks among those who had come up to worship at the feast.
They came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we would like to see Jesus.”
Philip went and told Andrew; then Andrew and Philip went and told Jesus.
Jesus answered them, “The hour has come for the Son of Man to be glorified.
Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.
Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life.
Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.
“I am troubled now. Yet what should I say? ‘Father, save me from this hour’? But it was for this purpose that I came to this hour.
Father, glorify your name.” Then a voice came from heaven, “I have glorified it and will glorify it again.”
The crowd there heard it and said it was thunder; but others said, “An angel has spoken to him.”
Jesus answered and said, “This voice did not come for my sake but for yours.
Now is the time of judgment on this world; now the ruler of this world will be driven out.
And when I am lifted up from the earth, I will draw everyone to myself.”
He said this indicating the kind of death he would die.
So the crowd answered him, “We have heard from the law that the Messiah remains forever. Then how can you say that the Son of Man must be lifted up? Who is this Son of Man?”
Jesus said to them, “The light will be among you only a little while. Walk while you have the light, so that darkness may not overcome you. Whoever walks in the dark does not know where he is going.
While you have the light, believe in the light, so that you may become children of the light.”
Unbelief and Belief Among the Jews. After he had said this, Jesus left and hid from them.
Although he had performed so many signs in their presence they did not believe in him,
in order that the word which Isaiah the prophet spoke might be fulfilled:
“Lord, who has believed our preaching,
to whom has the might of the Lord been revealed?”
For this reason they could not believe, because again Isaiah said:
“He blinded their eyes
and hardened their heart,
so that they might not see with their eyes
and understand with their heart and be converted,
and I would heal them.”
Isaiah said this because he saw his glory and spoke about him.
Nevertheless, many, even among the authorities, believed in him, but because of the Pharisees they did not acknowledge it openly in order not to be expelled from the synagogue.
For they preferred human praise to the glory of God.
Recapitulation.
Jesus cried out and said, “Whoever believes in me believes not only in me but also in the one who sent me,
and whoever sees me sees the one who sent me.
I came into the world as light, so that everyone who believes in me might not remain in darkness.
And if anyone hears my words and does not observe them, I do not condemn him, for I did not come to condemn the world but to save the world.
Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day,
because I did not speak on my own, but the Father who sent me commanded me what to say and speak.
And I know that his commandment is eternal life. So what I say, I say as the Father told me.”
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Paskachê Porbek sô dis asat mhonn’lear, Jezu Betaniek ailo; Tannem mel’leantlo jivont kel’lo to Lazar hanga ravtalo.
Thõi Taka ek jevonn kelem; Marta poramôs kortali ani Tachê borabôr jevnnak bosleleam modem Lazar aslo.
Osôl zottamanxechem chodd molachem êk rat-bhôr pormollit tel gheun, Marien Jezuche pãi makhle ani apleam kensamnim te pusle, ani telachea domdomit pormollan ghor bhòrlem.
Tedna Tacheam xisam modlo eklo, Tacho ghat gheuncho aslo to, Judas Iskariot, hannem mhonn’lem:
“Kiteak mhonn hem pormollit tel tin’xim dinarank vikunk na ani tache poixe kiteak mhonn goribank diunk nant?”
Taka goribanchem poddlelem mhonn nhoi, punn to chôr aslo dekhun tannem toxem mhonn’lem; tachê lagim pongtichi gantt astali ani tantum lôk ghaltalo tem to apnnak kaddi.
Jezun mhonn’lem: “Asum-di tika! Mhojea nikhipinneachea disak tika ho pormôll samballum-di.
Dubllim sodanch tumchê modem asat, punn Hanv tumchê modem sodanch na.”
Jezu thõi asa mhonn Judei-karantleam zaiteam zannank koll’lem. Mhonntôch tim thõi ailim Jezuchêch pasot mhonn nhoi, punn Tannem mel’leantlo novean jivont kel’lea Lazarak-ui polleunk.
Mhonn’toch mukhel iadnikamnim Lazarak-ui jivexim marunk tharailem,
kiteak, taka lagun, zaitim Judeikaram tankam soddun Jezucher bhavart tthevtalim.
Dusrea disa, Porbek ail’lea zaitea lokan Jezu Jeruzaleak ieta mhonn aikolem.
Hea pasot, maddancheô chuddtiô gheun Taka mellunk to lôk bhair sorlo ani oso arddunk laglo: “Zôi! Zôi! Sorvesporachea nanvan ieta Taka zôi! Israelachea Raiak zôi!”
Ani Jezuk ek lhan–xem gaddum mell’lem ani tacher To boslo; kiteak oxem boroil’lem aslem:
“Zionachê porjê, bhieum naka;
ho polle tuzo Raza ieta,
gaddvachea poracher bosun ieta!”
Tache xis poilim heô vostu somzunk nant, punn jedna Devan Jezuk mhoimevont kelo, tedna Tachê vixim oxem boroil’lem aslem mhonn ani Taka oxem kel’lem mhonn tankam ugddas ailo.
Lazarak somadhintlo bhair apoilo ani taka mel’leantlo utthoilo tedna Jezu borabôr aslo to lôk hê ghòddnê vixim govai ditalo.
Heach pasot lokachi urpônz Taka mellunk bhair sorli: Jezun hi khunna kel’li mhonn tãnnim aikol’lem.
Tedna Farizevamnim ekamekak mhonn’lem: “Pollelem mum? Amchem kãich cholona: akho sonvsar tachê pattlean chol’lo!”
Porbechea somoiar, Devak bhozunk Jeruzaleak choddun ail’leam modem thoddo Grik lôk aslo.
Galileiantlê Bethsaidechea Filipa sorxim ieun, tãnnim oxi magnni keli: “Saiba, ami Jezuk polleunk sôdtanv.”
Filipan vochun Andrek sanglem; Andren ani Filipan borabôr Jezuk sanglem.
Jezun tankam portipall kelo:
“Devan Mon’xachea Putak
mhoimevont korcho vêll pavlo.
Hanv tumkam khoreponnim sot sangtam:
gonvacho konno zomnir poddun moronam zalear,
to tosoch urta;
punn morot zalear, zaitem pik dita.
Jim konn aplea jivacho môg kortat,
tim aplo jiv ibaddtat;
ani jim konn hea sonvsarant aplea jivacho dvês kortat
tim aplo jiv sasnnik jivitak samballtat.
Konn-ui Mhoji seva kortat zalear,
tãnnim Mhozo pattlav korunk zai;
ani zõi Hanv asam, thõi Mhojim sevok-ui astelim.
Konn-ui Mhoji seva kortat zalear,
Mhozo Bap tankam man ditolo.”
“Atam Mhojea jivacher akant aila.
Hanvem kitem mhonnchem?
Bapa, hea vellantlo Mhaka nivar, oxem mhonnum?
Na, heach pasot Hanv hea vellak pavlam.
Bapa, Tujea Nanvak mhoima zoddun ghe.”
Tedna sorgar thaun êk tallo ailo:
“Hanvem Mhojea Nanvak mhoima zoddun ghetlea
ani novean mhoima zoddun ghetolom.”
Hem aikun, lagim aslelea lokan mhonn’lem: “Gôddgôdd marla.” Dusreamnim mhonn’lem: “Êk devdut Tachê kodde uloila.”
Jezun portipall kelo:
“Ho tallo Mhojê pasot nhoi, tôr tumchê pasot aila.
Atam hea sonvsarachi mon’subi zata;
atam hea sonvsarachea odhikareak
Dev bhair ghaltolo.
Ani jedna Mhaka zomni velo ubartit,
tedna Hanv soglleam mon’xank
Mhojê-xim oddun haddtolom.”
Oxem mhonnun, Apunn koslê torechem moronn bhôgcho aslo, tem Tannem khunnailem.
Lokan Taka zobab dilo: “Krist sodankal jivo astolo mhonn ami Xastrantlem aikolam. Mon’xachea Putak ubarunk zai mhonn tum koso sangtai tôr? Konn to Mon’xacho Put?”
Jezun tankam mhonn’lem:
“Anink iloch vêll tumchê sovem uzvadd asa.
Uzvadd astana cholot ravat,
na tôr tumi kallokak sampoddtelet;
kallokant choltat tim apunn khõi vetat tem nokllot.
Tumi uzvaddachim bhurgim zaunchê khatir
tumkam uzvadd astana uzvaddacher bhavart dovrat.”
Oxem sangun, Jezu tanchê sorxilo gelo ani liplo.
Zori Tannem itleô khunna tanchê hujir kel’leô, tori tãnnim Tacher bhavart tthevunk na;
Izaias provadean sangun dovorlelem tem ghoddon ieunchê khatir hem oxem zalem; tachim utram him asat:
“Sorvespora, ami porgôttlea ti khobor konn sotmandit?
Ani hê ghòddnnent Sorvesporacho bollixtt hat
konnak tori dokhôl zala zait?”
Khorench tanchean sot-manunk zaunk na, kiteak mhonn’lear oxem-i Izaiasan sangun dovorlelem:
“Apleam dolleamnim tãnnim pollena zaunk,
aplea monan tankam somzona zaunk
ani Hanvem tankam borim korchê khatir
tim Mhojê-xim portun iena zaunk,
tanche dolle Tannem kurdde keleat
ani tanchem kalliz datt nibor kelam.”
Jezuchi mhoima dekhli tedna Tachê sombondim Izaias oso uloil’lo.
Tori astana, odhikareantleam zaiteam zannamnim Tacher bhavart dovorlo, punn te hem bhailean dakhoinasle, kiteak tankam Farizevanchi bhirant asli ani apnnank devsthanantle bhair ghaltit mhonn te bhietale;
karonn, Devachê mhoimê poros, mon’xam modem zôddlolê vhoddvikechi te odik porva kortale.
Jezun vhoddlean mhonn’lem:
“Mhojer bhavart tthevtat tim Mhojeruch nhoi,
bogor Mhaka pattoila Tacher bhavart tthevtat.
Ani Mhaka polletat tim Mhaka
pattoila Taka polletat.
Hanv sonvsarant uzvadd koso ailam;
dekhun Mhojer bhavart dovortat tim
kallokant urchim nant.
Mhojim utram aikoleam astana konn- ui tim pallinant zalear,
Hanv tanchi mon’subi korina,
kiteak sonvsarachi mon’subi korunk Hanv ieunk na,
punn sonvsarachem taronn korunk ailam.
Jim konn Mhoji beporva kortat ani
Mhojim utram manun ghenant,
tanchi mon’subi korunk asa konn:
jem utor Hanv uloilam tench
nimannea disa tanchi mon’subi kortelem.
Kiteak Mhojêch osttongim Hanv ulounk na;
Bapan Mhaka pattoila
ani Hanvem kitem sangchem ani kitem ulounchem,
hachê vixim Tannench Mhaka adnea dilea.
Ani Tachê adnê pormannem Hanv uloitam tem
sasnnik jivit haddta mhonn Hanv zannom.
Mhonntôch jem kitem Hanv uloitam,
tem Bapan Mhaka sanglam toxench uloitam.”
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John
| 13 |
Before the feast of Passover, Jesus knew that his hour had come to pass from this world to the Father. He loved his own in the world and he loved them to the end.
The devil had already induced Judas, son of Simon the Iscariot, to hand him over. So, during supper,
fully aware that the Father had put everything into his power and that he had come from God and was returning to God,
he rose from supper and took off his outer garments. He took a towel and tied it around his waist.
Then he poured water into a basin and began to wash the disciples’ feet and dry them with the towel around his waist.
He came to Simon Peter, who said to him, “Master, are you going to wash my feet?”
Jesus answered and said to him, “What I am doing, you do not understand now, but you will understand later.”
Peter said to him, “You will never wash my feet.” Jesus answered him, “Unless I wash you, you will have no inheritance with me.”
Simon Peter said to him, “Master, then not only my feet, but my hands and head as well.”
Jesus said to him, “Whoever has bathed has no need except to have his feet washed, for he is clean all over; so you are clean, but not all.”
For he knew who would betray him; for this reason, he said, “Not all of you are clean.”
So when he had washed their feet [and] put his garments back on and reclined at table again, he said to them, “Do you realize what I have done for you?
You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am.
If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet.
I have given you a model to follow, so that as I have done for you, you should also do.
Amen, amen, I say to you, no slave is greater than his master nor any messenger greater than the one who sent him.
If you understand this, blessed are you if you do it.
I am not speaking of all of you. I know those whom I have chosen. But so that the scripture might be fulfilled, ‘The one who ate my food has raised his heel against me.’
From now on I am telling you before it happens, so that when it happens you may believe that I AM.
Amen, amen, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”
Announcement of Judas’s Betrayal.
When he had said this, Jesus was deeply troubled and testified, “Amen, amen, I say to you, one of you will betray me.”
The disciples looked at one another, at a loss as to whom he meant.
One of his disciples, the one whom Jesus loved, was reclining at Jesus’ side.
So Simon Peter nodded to him to find out whom he meant.
He leaned back against Jesus’ chest and said to him, “Master, who is it?”
Jesus answered, “It is the one to whom I hand the morsel after I have dipped it.” So he dipped the morsel and [took it and] handed it to Judas, son of Simon the Iscariot.
After he took the morsel, Satan entered him. So Jesus said to him, “What you are going to do, do quickly.”
[Now] none of those reclining at table realized why he said this to him.
Some thought that since Judas kept the money bag, Jesus had told him, “Buy what we need for the feast,” or to give something to the poor.
So he took the morsel and left at once. And it was night.
The New Commandment.
When he had left, Jesus said, “Now is the Son of Man glorified, and God is glorified in him.
[If God is glorified in him,] God will also glorify him in himself, and he will glorify him at once.
My children, I will be with you only a little while longer. You will look for me, and as I told the Jews, ‘Where I go you cannot come,’ so now I say it to you.
I give you a new commandment: love one another. As I have loved you, so you also should love one another.
This is how all will know that you are my disciples, if you have love for one another.”
Peter’s Denial Predicted.
Simon Peter said to him, “Master, where are you going?” Jesus answered [him], “Where I am going, you cannot follow me now, though you will follow later.”
Peter said to him, “Master, why can’t I follow you now? I will lay down my life for you.”
Jesus answered, “Will you lay down your life for me? Amen, amen, I say to you, the cock will not crow before you deny me three times.”
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Paskache Porbe adim, Jezu hea sonvsarantlo bhair sorun Bapa-xim vecho Aplo vêll pavlo mhonn zanno aslo. Sonvsarant asleleam Apleancho Tannem sodanch môg kel’lo, punn hea vellar Tannem sopurnnaien tancho môg korun dakhoilo.
Tanchem rat-jevonn choltalem. Jezucho ghat gheuncho mhonn devcharan Simanvachea puta, Judas Iskariotachea monant ghal’lem.
Sogllem Aplea hatant Bapan dilam, Apunn Deva thaun aila ani Deva-xim veta mhonn zanno zaun,
Jezu jevnna velo utthlo, Tannem Aplem avoronn kaddlem ani êk rumal gheun to Aplea penkttak bandlo.
Uprant, eka tostant udok otun, To xisanche pãi dhuvunk laglo, ani Apnnak bandlolo tea rumalak te pusunk laglo.
To Simanv Pedru sorxem gelo; Pedrun Taka mhonn’lem: “Somia, Tum mhoje pãi dhutai?!”
Jezun Taka portipall kelo: “Hanv kortam tem tuka atam somzona, punn magir somzotelem.”
Pedrun Taka mhonn’lem: “Mhoje pãi dhuvunk hanv Tuka kodinch diuncho na!” Jezun taka portun mhonn’lem: “Hanv tuka dhuinam zalear, Mhojea vangdda tuka kãich aschem na.”
Simanv Pedrun portipall kelo: “Toxem zalear, Somia, mhoje pãich nhoi, bogor mhoje hat ani mhoji tokli-i dhu.”
Jezun taka mhonn’lem: “Nhala tannem fokot pãi dhulear puro: to soglloch nitôll asa; tumi tôr nitoll asat, punn soglle nitoll nant.”
Apnnacho ghat konn gheto aslo tem To zanno aslo; tea pasot Tannem mhonn’lem: “soglle tumi nitoll nant.”
Tanche pãi dhuun zatôch, Aplim vostram ghalun, Jezu Aplê svater portun ailo. Tannem mhonn’lem: “Hanvem tumkam kitem kelam tem tumi somzoleat mum?
Tumi Mhaka Guru ani Somi mhonntat; ani tumi sarkem uloitat, kiteak Hanv khorench Guru ani Somi.
Mhonntôch, tumcho Somi ani Guru zaun-ui, Hanvem tumche pãi dhule zalear, tumi-i ekamekache pãi dhuunk zai.
Hanvem tumkam dêkh dilea: Hanvem tumkam kelam toxench tumi-i korat.
Hanv tumkam sot sangtam: aplea dhonia-vôn gulam’ vhôdd nhoi; toxench pattoil’lo konn apnnak pattoila tachê-vôn vhôdd nhoi.
Hem zanno zaun, tumi toxench korxeat zalear, tumi subhagi!
Hanv tumchi soglleanchi khobor korinam; konnank Hanvem vinchun kaddleat te Hanv zannom; punn Povitr Pustokantlem hem utor pallon ieunk zai: ‘Zo mhojê borabôr jevnnak boslolo asa, tannench Mhojer khôntt ubarli. ’
Hem ghoddon ietelem tedna, Hanvuch to mhonn tumi bhavart dhôrchê khatir, hem ghòddchê adinch Hanv tumkam sangun dovortam.
Hanv tumkam sot sangtam: Hanv dhaddtam tankam mandun ghetat tim Mhaka manun ghetat, ani Mhaka manun ghetat tim Mhaka pattoila Taka manun ghetat.”
Oxem uloun zatôch, Jezu soglloch thorthorlo ani ugteponnim Tannem mhonn’lem: “Hanv tumkam sot sangtam: tumchê bhitorlo eklo Mhozo ghat ghetolo.”
To konnachi khobor kortalo kai mhonn dubhavun, xis ekamakak polleunk lagle.
Tacheam xisam modlo eklo, Jezu môg kori to, Jezuchê kuxik jevnnak bosun aslo;
Khunna korun, Simanv Pedrun hea xisak mhonn’lem: “To konnachi khobor korta?”
Tannem Jezuchea horddear bagavon Taka mhonn’lem: “Somia, to konn?”
Jezun portipall kelo: “Zaka Hanv unddeacho kuddko buddoun ditolom, toch to.” Ani Tannem unddeacho kuddko ghetlo ani to buddoun, Simanv Iskariotachea puta, Judasak, dilo.
Unddeacho kuddko ghetlea uprant, tachê bhitôr Soitan riglo. Jezun taka mhonn’lem: “Tum korunk vetai tem veginch kôr.”
Kitea pasot Tannem oxem taka mhonn’lem, hem jevnnak boslelea dusrea konnakuch somzonk na.
Judasa lagim pongtichi gantt asli dekhun, Jezu taka oxem mhonnta mhonn kãi zannank dislem: “Porbek amkam gorjechem tem ghe” vô “goribank kitem-i ghal.”
Mhonntôch, unddeacho kuddko ghetlea uprant, to rokddoch bhair sorun gelo. Rat zal’li.
To bhair vetôch, Jezun mhonn’lem:
“Atam Mon’xachea Putak mhoima mell’lea
ani Tachê sovem Devak mhoima mell’lea.
Devak Tachê sovem mhoima mell’lea zalear,
Dev-ui Taka Apnna sovem mhoima ditolo,
ani rokddoch Taka mhoimevont kortolo.
Mhojeam supurleam bhurgeamnô,
anink thoddoch vêll Hanv tumchê sangatim asam.
Tumi Mhaka sôdtelet; ani zoxem
Hanvem Judeikarank mhonn’lam,
toxem Hanv atam tumkam-i sangtam:
Zõi Hanv vetam thõi tumchean ieunk zaina.
Êk novi adnea tumkam ditam;
ekamekacho môg korat;
Hanvem tumcho môg kela,
tosoch tumi-i ekamekacho môg korat.
Ekamekacho môg korxeat zalear,
tumi Mhoje xis mhonn
soglleam mon’xank kolltelem.”
Simanv Pedrun Taka vicharlem: “Somia, Tum khõi vetai?” Jezun portipall kelo: “Hanv vetam thõi tujean atam Mhojê pattlean ieunk zaina, punn magir, Mhojê pattlean ietoloi.”
Pedrun Taka vicharlem: “Somia, kitea pasot mhojean atam Tujê pattlean ieunk zaina? Tujê pasot hanv mhozo jiv diunk toiar!”
Jezun zobab dilo: “Hôi? Mhojê pasot tum jiv diunk toiar asai? Hanv tuka sot sangtam, kombean sad ghalchê adim, tin pavtti tum Mhaka ollkhonãi mhonn sangtoloi.”
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John
| 14 |
“Do not let your hearts be troubled. You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be.
Where [I] am going you know the way.”
Thomas said to him, “Master, we do not know where you are going; how can we know the way?”
Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me.
If you know me, then you will also know my Father. From now on you do know him and have seen him.”
Philip said to him, “Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves.
Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father.
And whatever you ask in my name, I will do, so that the Father may be glorified in the Son.
If you ask anything of me in my name, I will do it.
The Advocate.
“If you love me, you will keep my commandments.
And I will ask the Father, and he will give you another Advocate to be with you always,
the Spirit of truth, which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you.
I will not leave you orphans; I will come to you.
In a little while the world will no longer see me, but you will see me, because I live and you will live.
On that day you will realize that I am in my Father and you are in me and I in you.
Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him.”
Judas, not the Iscariot, said to him, “Master, [then] what happened that you will reveal yourself to us and not to the world?”
Jesus answered and said to him, “Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.
Whoever does not love me does not keep my words; yet the word you hear is not mine but that of the Father who sent me.
“I have told you this while I am with you.
The Advocate, the holy Spirit that the Father will send in my name—he will teach you everything and remind you of all that [I] told you.
Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid.
You heard me tell you, ‘I am going away and I will come back to you.’ If you loved me, you would rejoice that I am going to the Father; for the Father is greater than I.
And now I have told you this before it happens, so that when it happens you may believe.
I will no longer speak much with you, for the ruler of the world is coming. He has no power over me,
but the world must know that I love the Father and that I do just as the Father has commanded me. Get up, let us go.
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“Tumchim kallzam uchamboll zaunk dium nakat.
Devacher visvas dovrat,
tosoch Mhojer-ui dovrat.
Mhojea Bapachea ghorant ravunk puskoll svatô asat;
oxem nhoi aslem zalear,
Hanv tumkam svat toiar korunk vetam mhonn
tumkam sangto aslom?
Ani vochun tumkam svat toiar kelea uprant,
Hanv novean ietolom ani tumkam
Mhojê-xim vhortolom;
oxem, zõi Hanv asam, thõi tumi-i astelet.
Ani Hanv vetam, ti vatt tumi zannont.”
Tomasan Taka mhonn’lem: “Somia, Tum khõi vetai tem ami nokllonv, tôr vatt koxi zanno zatelenv?”
Jezun taka oxi zap dili:
“Vatt, Sot ani Jivit Hanvuch;
Konnuch Bapa-xim vochona bogor Mhojê-vorvim.
Tumkam Mhoji ollokh asli zalear,
Mhojea Bapachi-i ollokh tumkam asto asli;
atanchean tumi Taka ollkhotat
ani tumi Taka dekhla.”
Filipan Taka mhonn’lem: “Somia, amkam Bap dakhoi: itlench amkam puro!”
Jezun taka portipall kelo:
“Filip, itlo vêll tumchê sangatim asam,
ani ozun tumi Mhaka ollkhunk na?
Jim konn Mhaka polletat, tim Mhojea
Bapak polletat;
tôr ‘amkam Bap dakhoi’, oxem tujean
koxem mhonnum-ieta?
Hanv Bapa sovem asam ani Bap Mhojê
sovem asa mhonn
tuka bhavart na? J
em kitem Hanv tumkam sangtam,
tem Hanv Mhojêch osttongim uloina;
punn Mhojê sovem asa to Bap Aplim kortutvam korit asa.
Mhojer bhavart dovrat:
Hanv Bapa sovem asam,
ani Bap Mhojê sovem asa;
kortutvank lagun tori bhavart dhôrat.
Khorench Hanv tumkam sot tem sangtam:
jim konn Mhojer bhavart dovortat,
tim Hanv kortam tim kortutvam apunn-ui kortelim,
ani tanchê poros xrextt kortutvam kortelim,
kiteak Hanv Bapa-xim vetam.
Tumi Mhojea nanvan magxeat
titlem-i Hanv kortolom,
ani oxi Puta sovem Bapak mhoima mellteli;
tumi kitem-i Mhojê nanvim magxeat zalear,
Hanv tem kortolom.
Tumi Mhozo môg kortat zalear,
Mhojeô adnea samballtelet.
Ani Hanv Bapa kodde magtolom
ani To tumkam anink êk Xerati ditolo
ani Ho tumchê sovem sodankal astolo.
Toch to Deva sombondim sot
ugddapem korta to Atmo.
Sonvsar Taka gheunk xokona,
kiteak sonvsarak To dixtti poddona
ani sonvsar Taka ollkho-i na;
Punn tumi Taka ollkhotat, kiteak
To tumchê sangatim asa,
ani To tumchê bhitôr ravtolo.
Hanv tumkam onath koxe sanddcho nam;
punn tumchê-xim ietolom.
Anink thoddoch vêll,
sonvsar Mhaka anink polleuncho na,
punn tumi Mhaka polletelet,
kiteak Hanv jivo asam dekhun,
tumi-i jive astelet.
Hanv Mhojea Bapa sovem asam mhonn,
toxench tumi Mhojê sovem asat
ani Hanv tumchê sovem asam mhonn
tea disa tumkam kollon ietelem.
Mhojeô adnea ghetat ani palltat tinch
Mhozo môg kortat;
ani Mhozo môg kortat tancho Mhozo Bap môg kortolo,
ani Hanv-ui tancho môg kortolom ani
tankam Mhoji ollokh ditolom.”
Judasan (ho Iskariot nhoi, punn dusro) Taka mhonn’lem: “Somia, Tum sonvsarak Tuji ollokh diuncho nãi punn amkam ditoloi, hem oxem kitem?”
Jezun taka portipall kelo:
“Mhozo môg kortat tim
Mhojem utor samballtelim,
ani Mhozo Bap tancho môg kortolo,
ani Ami tanchê thãi ietelenv
ani tanchê sovem tthikann kortelenv.
Mhozo môg korinant tim Mhojim
utram samballinant;
ani tumi aikotat tem utor Mhojem nhoi,
punn Mhaka pattoila tea Bapachem.
Tumchê modem astana,
Hanvem tumkam heô vostu sangleat.
Punn Bap Mhojê nanvim tumkam dhaddtolo
to Xaroti, mhonngê Povitr Atmo,
tumkam sogllem xikoitolo
ani Hanvem tumkam sanglam tem sogott
tumchea monant haddtolo.
Xanti tumkam dovortam,
Mhoji xanti tumkam ditam;
sonvsar dita toxi Hanv ti tumkam dinam.
Tumchem kalliz uchamboll zaunk dium nakat,
soglli bhirant sôddat.
Hanv vetam ani Hanv tumchê-xim ietam,
oxem Hanvem tumkam sanglam mhonn tumi aikolam.
Tumi Mhozo môg kel’lo zalear,
Hanv Bapa-xim vetam mhonn
tumi sontosbhorit zato aslet;
kiteak Bap Mhojê-vôn vhôdd.
Hem ghoddon ailea uprant tumi
bhavart dhôrchê khatir,
atam hem ghòddchê adim Hanvem tumkam sanglam.
Anink tumchê lagim chodd Hanv ulouncho nam.
Hea sonvsaracho odhikari ieuncho zalo;
Mhojê voir taka koslich podvi na;
punn Hanv Bapacho môg kortam mhonn
ani Bapan Mhaka dilea ti adnea
Hanv sarki palltam mhonn
sonvsarak kollon ieunk zai.
Utthat tôr! hangasorle vochum-ia!”
|
John
| 15 |
“I am the true vine, and my Father is the vine grower.
He takes away every branch in me that does not bear fruit, and every one that does he prunes so that it bears more fruit.
You are already pruned because of the word that I spoke to you.
Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me.
I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.
Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned.
If you remain in me and my words remain in you, ask for whatever you want and it will be done for you.
By this is my Father glorified, that you bear much fruit and become my disciples.
As the Father loves me, so I also love you. Remain in my love.
If you keep my commandments, you will remain in my love, just as I have kept my Father’s commandments and remain in his love.
“I have told you this so that my joy may be in you and your joy may be complete.
This is my commandment: love one another as I love you.
No one has greater love than this, to lay down one’s life for one’s friends.
You are my friends if you do what I command you.
I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from my Father.
It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you.
This I command you: love one another.
The World’s Hatred.
“If the world hates you, realize that it hated me first.
If you belonged to the world, the world would love its own; but because you do not belong to the world, and I have chosen you out of the world, the world hates you.
Remember the word I spoke to you, ‘No slave is greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.
And they will do all these things to you on account of my name, because they do not know the one who sent me.
If I had not come and spoken to them, they would have no sin; but as it is they have no excuse for their sin.
Whoever hates me also hates my Father.
If I had not done works among them that no one else ever did, they would not have sin; but as it is, they have seen and hated both me and my Father.
But in order that the word written in their law might be fulfilled, ‘They hated me without cause.’
“When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me.
And you also testify, because you have been with me from the beginning.
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“Hanv khori Dak-Vêl ani Mhozo Bap kullvaddi,
Mhojê sovem riglolo na zaun follam dina
to dôr-êk fantto To katrun uddoita;
ani follam dita to dôr-êk fantto,
tannem odik follam diunchê khatir,
To bhênddta.
Hanv tumchê lagim uloilam tea utra
vorvim tumi nitoll zaleat.
Mhojê sovem rigun ravat ani
Hanv-ui tumchê sovem rigun ravtam.
Zoxem êk fantto dak-velint rigun ravlea xivai,
tachean apnnachêch osttongim
follam diunk zainant,
toxench tumi Mhojê sovem rigun ravlea xiva,
tumchean-ui follam diunk zainant.
Hanv Dak-Vêl, tumi fantte.
Jim konn Mhojê sovem rigun ravtat
ani zanchê sovem Hanv rigun ravtam,
tim subham’ follam ditat;
kiteak Mhojê virêt tumchean kãich korunk zaina.
Mhojê sovem rigun ravonant tim
eka katrun uddoil’lea fanttea sarkim suktat;
osle fantte zoma kortat ani ujeant
uddoitat, ani te lastat.
Tumi Mhojê sovem rigun ravxeat
ani Mhojim utram tumchê sovem
rigun ravtit zalear,
tumkam zai tem magat ani tumkam
tem ghòddtelem.
Tumi subham’ follam diunchim,
ani Mhoje xis tumi zaunche,
hantum Mhojea Bapak mhoima mellta.
Zoso Bapan Mhozo môg kela,
toso Hanvem-i tumcho kela:
Mhojea mogant ravat.
Zoxem Hanvem Mhojea Bapacheô
adnea samball’leat
ani oso Tachea mogant Hanv asam,
toxench tumi-i, Mhojeô adnea tumi
samballxeat zalear,
Mhojea mogant ravtelet.
Mhoji khuxalkai tumchê sovem aschê khatir
ani tumchi khuxalkai purnn zaunchê pasot
Hanvem tumkam heô vostu sangleat.
Mhoji adnea hi: zoso Hanvem tumcho môg kela,
tosoch tumi-i ekamekacho korat.
Konnem zôr apleam ixttam pasot aplo jiv dilo,
hachê poros vhôdd môg konnak na!
Mhojê adnea pormannem tumi cholxeat zalear,
tumi Mhoje ixtt.
Hea fuddem Hanv tumkam chakor mhonncho na,
kiteak aplo dhoni kitem korta tem chakôr nokllo;
punn Hanv tumkam ixtt mhonntam,
kiteak Mhojea Bapa koddchem
Hanvem aikolam titlem-i
Hanvem tumkam kolloilam.
Tumi Mhaka vinchun kaddunk na:
Hanvem ki tumkam vinchun kaddleat.
Ani hea pasot tumkam nemleat
ki tumi vechem ani follam diunchim,
togtat toslim follam.
Oxem Mhojê nanvim Bapa kodde tumi magtat titlem-i
To tumkam ditolo.
Hi Mhoji adnea tumkam: ekamekacho môg korat.
Sonvsar tumkam zollta zalear,
tumkam zollchê adim to Mhaka
zoll’la mhonn zanno zaiat.
Tumi sonvsarache asleat tôr,
sonvsar tumkam aple mhonn manun
tumcho môg korto aslo.
Punn tumi sonvsarache nhoi mhonn
ani Hanvem tumkam sonvsarantle
vinchun kaddleat dekhun,
sonvsar tumkam zollta.
Chakôr aplea dhonia poros vhôdd nhoi:
oxem Hanvem tumkam sanglam tea
utracho ugddas dhôrat.
Tãnnim Mhaka dhumallo dila zalear,
tim tumkam-i dhumallo ditelim;
tãnnim Mhojem utor samball’lam zalear,
tumchem-i samballtelim.
Punn hem sogllem Mhojea nanva
pasot tim tumkam kortelim,
kiteak Mhaka pattoila Tachi tankam ollokh na.
Hanv ieunk naslom
ani tankam Mhozo sondêx Hanvem
diunk naslo zalear,
tankam patok aschem naslem;
punn atam tanchem patok tancher thapina zaunk
tankam nimituch na.
Mhaka zolltat tim Mhojea Bapak-ui zolltat.
Dusrea khõicheach mon’xan korunk
nant tosleô kornneô
Hanvem tanchê modem korunk nasleô zalear,
tankam patok aschem naslem;
punn atam tãnnim hem sogllem pollelam,
tori astam tim Mhaka ani Mhojea Bapak-ui zolltat.
‘Karonn nastana Mhozo dvês kelo’,
hem tanchea xastrant boroil’lem utor
ghoddonk zai mhonn oxem zalem.
Hanv Bapa koddsun tumchê-xim êk
Xerati pattoitolom;
To Bapa-sun nipzota
ani Deva sombondim sot ugddapem korta to Atmo:
To ietolo tedna, To Mhojê vixim sakxi ditolo;
ani survatek thaun tumi Mhojê
sangatim asat dekhun,
tumi-i Mhoje sakxi zatelet.
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John
| 16 |
“I have told you this so that you may not fall away.
They will expel you from the synagogues; in fact, the hour is coming when everyone who kills you will think he is offering worship to God.
They will do this because they have not known either the Father or me.
I have told you this so that when their hour comes you may remember that I told you.
Jesus’ Departure; Coming of the Advocate. “I did not tell you this from the beginning, because I was with you.
But now I am going to the one who sent me, and not one of you asks me, ‘Where are you going?’
But because I told you this, grief has filled your hearts.
But I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you.
And when he comes he will convict the world in regard to sin and righteousness and condemnation:
sin, because they do not believe in me;
righteousness, because I am going to the Father and you will no longer see me;
condemnation, because the ruler of this world has been condemned.
“I have much more to tell you, but you cannot bear it now.
But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming.
He will glorify me, because he will take from what is mine and declare it to you.
Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.
“A little while and you will no longer see me, and again a little while later and you will see me.”
So some of his disciples said to one another, “What does this mean that he is saying to us, ‘A little while and you will not see me, and again a little while and you will see me,’ and ‘Because I am going to the Father’?”
So they said, “What is this ‘little while’ [of which he speaks]? We do not know what he means.”
Jesus knew that they wanted to ask him, so he said to them, “Are you discussing with one another what I said, ‘A little while and you will not see me, and again a little while and you will see me’?
Amen, amen, I say to you, you will weep and mourn, while the world rejoices; you will grieve, but your grief will become joy.
When a woman is in labor, she is in anguish because her hour has arrived; but when she has given birth to a child, she no longer remembers the pain because of her joy that a child has been born into the world.
So you also are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you.
On that day you will not question me about anything. Amen, amen, I say to you, whatever you ask the Father in my name he will give you.
Until now you have not asked anything in my name; ask and you will receive, so that your joy may be complete.
“I have told you this in figures of speech. The hour is coming when I will no longer speak to you in figures but I will tell you clearly about the Father.
On that day you will ask in my name, and I do not tell you that I will ask the Father for you.
For the Father himself loves you, because you have loved me and have come to believe that I came from God.
I came from the Father and have come into the world. Now I am leaving the world and going back to the Father.”
His disciples said, “Now you are talking plainly, and not in any figure of speech.
Now we realize that you know everything and that you do not need to have anyone question you. Because of this we believe that you came from God.”
Jesus answered them, “Do you believe now?
Behold, the hour is coming and has arrived when each of you will be scattered to his own home and you will leave me alone. But I am not alone, because the Father is with me.
I have told you this so that you might have peace in me. In the world you will have trouble, but take courage, I have conquered the world.”
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Tumcho bhavart ddonvddollna zaunk hem Hanvem tumkam sanglam.
Tim tumkam devsthanantle bhairaitelim;
khorem mhollear oslo vêll pavot ailo,
ki jim konn tumkam jivexim martat,
tim apunn Devachi bhokti kortat
mhonn somzotelim.
Ani tãnnim Bapak ani Mhaka-i
ollkhunk na dekhun,
tim oxem kortelim.
Tancho vêll pavtôch
Hanvem tumkam heô vostu sangleleô
mhonn tumkam ugddas zaunchê khatir,
Hanvem teô tumkam sangleat.
Hanv tumchea sangata aslom dekhun,
survatek thaun Hanvem tumkam
heô vostu sangunk nant.
Punn atam Hanv Mhaka pattoila Tachê- xim vetam;
tori Tum khõi vetai kai mhonn
tumchê bhitorlo eklo-i Mhaka vicharina.
Punn Hanvem tumkam heô vostu
sangleat dekhun,
tumchim kallzam khontin bhòrleant.
Tori astam, Hanv tumkam sot sangtam:
Hanv gelom zalear, tumkam adavachem;
Hanv vochona zain zalear,
Xerati tumchê thãi ieuncho na;
punn Hanv gelom zalear,
Taka tumchê thãi dhaddtolom.
Ani To ietolo tedna,
patka vixim,
Devak manonvto goti vixim,
ani Devachea nirnnoia vixim,
hem sogott dakhoun To sonvsaracho
guneanv-sid’d kortolo.
Monxank tanchem patok To Povitr
Atmo dakhoitolo,
kiteak tim Mhojer bhavart dovrinant;
Devak manovto goti vixim
To mon’xank dakhoitolo,
kiteak Hanv Bapa-xim vetam
ani tumi Mhaka anink polleunchim nant;
Devacho nirnnoi konn to, Toch Povitr
Atmo dakhoitolo,
kiteak hea sonvsarachea odhikariacher
Devan khastichem formonn marlem.
Ozun zaiteô vostu Hanvem tumkam sangcheô asat,
punn teô tumchean atam monant gheunk zainant.
Deva sombondim sot ugddapem korta
to Atmo ietolo tedna,
To tumkam purnn sotachê vatten choloitolo,
kiteak To Aplea podorchem ulouncho na,
punn jem kitem To aikota tem To sangtolo,
ani ghòddchem asa tem sogllem tumkam kolloitolo.
To Mhaka mhoima ditolo,
kiteak jem To tumkam kolloitolo,
tem To Mhojê koddsun ghetolo.
Jem Bapachem tem sogllem Mhojem;
hea pasot Hanvem oxem mhonn’lam:
jem To tumkam kolloitolo,
tem To Mhojê koddsun ghetolo.
Thoddeach vellan tumi Mhaka polleunche nant;
ani uprant thoddea vellan tumi
Mhaka novean polletelet.”
Tacheam xisantleam kãi zannamnim ekamekak mhonn’lem: “To sangta: ‘thoddeach vellan tumi Mhaka polleunche nant, ani uprant thoddea vellan tumi Mhaka novean polletelet, ani ‘Hanv Bapa-xim vetam’—hem To amkam mhonnta tem kitem?”
Tôr te mhonntale: “To ‘ thoddo vêll’ mhonnta tem kitem? To sangta tem amkam somzonam.”
Te Apnna kodde vicharunk kortale mhonn zanno zaun, Jezun mhonn’lem:
“ ‘Thoddeach vellan tumi Mhaka polleunche nant
ani uprant thoddea vellan tumi
Mhaka novean polletelet’,
oxem Hanvem mhonn’lem tacho ôrth
tumi ekameka kodde vichartat?
Hanv tumkam sot sangtam:
tumi roddtelet ani pinrgotelet,
punn sonvsar khuxalbhorit zatolo;
tumi khontibhorit zatelet,
punn khontichê bodlek tumkam melltolo sontôs.
Êk bail, porsutt zaunchea vellar,
aplo vogôt pavlo mhonn khontibhorit zata,
punn bhurgeak zolm ditôch
sonvsarant êk monis zolmola mhonn sontosun,
tika anink khonticho ugddas zaina.
Toxench tumkam atam khônt zalea,
punn Hanv tumkam novean polletolom,
ani tumchem kalliz khuxalborit zatelem,
ani tumchi khuxalkai konnuch
tumchê thaun kaddun vhorcho na.
To dis ietolo tedna, tumi Mhaka kãi vicharche nant.
Hanv tumkam sot sangtam: Mhojea
nanvan Bapa lagim tumi kitem-i
magxeat zalear,
To tumkam ditolo.
Ozun porian tumi Mhojê nanvim
kitench magunk na.
Magat ani tumkam melltelem,
ani oso tumcho anond purnn zatolo.”
“Hem sogllem Hanvem tumkam
voparimnim sanglam;
punn oslo vêll pavot ailo,
ki Hanv anink tumchê kodde
voparimnim ulouncho na,
punn Bapa vixim ugddapim uloitolom.
Tea disa tumi Mhojê nanvim magtelet;
ani tumchê khatir Hanv Bapa lagim
magtolom mhonn
Hanv tumkam sangina;
karonn Bap khaxa tumcho môg korta,
kiteak tumi Mhozo môg kela
ani Hanv Tachech-sun upzolam
mhonn tumi bhavart dhôrla.
Hanv Bapa-sun upzolam ani
sonvsarant ailam;
atam Hanv sonvsar sôddtam ani
Bapa-xim vetam.”
Tacheam xisamnim mhonn’lem: “Atam ki Tum ugddapim uloitai, ani koslich vopar vaprinãi.
Tum sogllem zannoi mhonn atam amkam koll’lem ani konnem kitench vicharchi Tuka goroz na; hea pasot Tum Deva thaun ailai mhonn ami bhavart dhôrtanv.”
Jezun tankam portipall kelo:
“Atam tori tumi bhavart dhôrtat?
Oslo vêll pavot ailo, khoreponnim to pavlo,
ki tumi soglle ap-aplê vatten
ximpoddtelet
ani Mhaka ekloch sanddtelet.
Khorench mhollear, Hanv eklo na,
kiteak Mhojea sangata Bap asa.
Mhojê sovem tumkam xanti mellchê khatir
Hanv tumchê kodde heô vostu uloilam.
Sonvsarant tumkam khônt astelich;
punn kalljidar zaiat! Hanvem
sonvsaracher zoit vhelem!”
|
John
| 17 |
When Jesus had said this, he raised his eyes to heaven and said, “Father, the hour has come. Give glory to your son, so that your son may glorify you,
just as you gave him authority over all people, so that he may give eternal life to all you gave him.
Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus Christ.
I glorified you on earth by accomplishing the work that you gave me to do.
Now glorify me, Father, with you, with the glory that I had with you before the world began.
“I revealed your name to those whom you gave me out of the world. They belonged to you, and you gave them to me, and they have kept your word.
Now they know that everything you gave me is from you,
because the words you gave to me I have given to them, and they accepted them and truly understood that I came from you, and they have believed that you sent me.
I pray for them. I do not pray for the world but for the ones you have given me, because they are yours,
and everything of mine is yours and everything of yours is mine, and I have been glorified in them.
And now I will no longer be in the world, but they are in the world, while I am coming to you. Holy Father, keep them in your name that you have given me, so that they may be one just as we are.
When I was with them I protected them in your name that you gave me, and I guarded them, and none of them was lost except the son of destruction, in order that the scripture might be fulfilled.
But now I am coming to you. I speak this in the world so that they may share my joy completely.
I gave them your word, and the world hated them, because they do not belong to the world any more than I belong to the world.
I do not ask that you take them out of the world but that you keep them from the evil one.
They do not belong to the world any more than I belong to the world.
Consecrate them in the truth. Your word is truth.
As you sent me into the world, so I sent them into the world.
And I consecrate myself for them, so that they also may be consecrated in truth.
“I pray not only for them, but also for those who will believe in me through their word,
so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me.
And I have given them the glory you gave me, so that they may be one, as we are one,
I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me.
Father, they are your gift to me. I wish that where I am they also may be with me, that they may see my glory that you gave me, because you loved me before the foundation of the world.
Righteous Father, the world also does not know you, but I know you, and they know that you sent me.
I made known to them your name and I will make it known, that the love with which you loved me may be in them and I in them.”
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Oxem uloilea uprant, Aple dolle
sorgak lavun Jezun mhonn’lem:
“Bapa, vêll pavlo:
Putan Tuka mhoima diunchê pasot,
Tujea Putak mhoimevont kôr.
Tunvem Taka dil’leam somestank
Tannem sasnnik jivit diunchê khatir,
akhea mon’xakullacher Tunvem Taka odhikar dilai.
Tuka, ekleach khorea Devak,
ani Zaka Tunvem pattoilai tea Jezu Kristak ollkhun ghevop,”
hench tem sasnnik jivit.
Hanvem Tuka prithumecher mhoima dili;
Tunvem Mhaka korunk dil’lem kam’
Hanvem sompadlem.
Atam, Bapa, sonvsar aschê adim
ji Mhaka Tujea sangata mhoima asli,
têch mhoimen Mhaka bhôr.
Sonvsarantle kaddun Tunvem Mhaka
dileai team mon’xank
Hanvem Tuka ollkhunk pavoile;
te Tuje asle, ani Tunvem te Mhaka dilei,
ani tãnnim Tujem utor samball’lam.
Jem sogllem Tunvem Mhaka dilãi
tem Tujê koddsun ieta mhonn atam tankam koll’lem.
Ji xikovnn Tunvem Mhaka dileai
ti Hanvem tankam dilea,
ani tãnnim ti mandun ghetlea,
ani Hanv Tujê-sun ailam mhonn
tãnnim khoreponnim ollkhun ghetlam;
ani Tunvench Mhaka pattoilai mhonn
tãnnim bhavart dhôrla.
Tanchê pasot Hanv magtam;
sonvsara pasot magina,
punn Tunvem Mhaka dileai tanchê pasot magtam,
kiteak te Tuje.
Jem Mhojem tem sogllem Tujem,
ani jem Tujem tem sogllem Mhojem;
ani tanchê vorvim Mhaka mhoima mell’lea.
Ani atam Hanv anink sonvsarant na,
punn te sonvsarant asat,
ani Hanv Tujê-xim ietam.
Povitr Bapa,
Tunvem Mhaka dileai te Amchê vori
êk zaunchê khatir,
tankam Tujê Nanvim samball.
Tanchê sangatim astana,
Tunvem Mhaka dileai tancho
Tujê Nanvim Hanvem samball kelo.
Hanvem tankam rakhle,
ani Povitr Pustokantlem utor khorem
zaunchê khatir,
zachem nisontton zaunk zai aslem
taka ekleakuch bhairaun,
tanchê bhitorlo konnuch ibadd zalo na.
Punn atam Hanv Tujê sorxim ietam,
ani Mhozo sontôs tankam
sopurnnaien mellchê pasot,
Ozun sonvsarant astana heô vostu uloitam.
Hanvem Tujem utor tankam dilam;
ani zoso Hanv sonvsaracho nhoi,
toxe te-i sonvsarache nhoi dekhun,
sonvsar tancho dvês korta.
Tum tankam sonvsarantle kadd
mhonn Hanv magina,
punn Noxtteachea hatantle tankam
rakh mhonn magtam.
Zoso Hanv sonvsaracho nhoi, toxe
te-i sonvsarache nhoi.
Sota vorvim tankam sonvskarlole kô:
Tujem utor-uch tem sot.
Zoxem Tunvem Mhaka sonvsarant pattoilai,
toxench Hanvem-i tankam sonvsarant pattoileat.
Ani te sota vorvim sonvskarlole zaunchê khatir,
tanchê pasot Hanv Mhakach sonvskartam.
Hanv magnnem kortam tem hanchêch pasot nhoi,
tôr jim konn tanchea utra vorvim
Mhojer bhavart dovortelim,
team-i mon’xam pasot.
Tim sogllim êk zaum.
Zoxem Tum, Bapa, Mhojê sovem asai
ani Hanv Tujê sovem asam,
toxench tim-i Amchê sovem êk zaum,
ani, hê porim, Tunvem Mhaka
pattoilai mhonn sonvsar bhavart dhorum.
Zoxem Ami Êk, toxim tim êk zaunchê khatir,
Tunvem Mhaka dileai ti mhoima
Hanvem tankam dilea.
Hanv tanchê sovem ani Tum Mhojê sovem asun
tim sopurnnaien êk zaum;
oxem, Tunvem Mhaka pattoilai mhonn,
ani zoso Tunvem Mhozo môg kelai,
tosoch Tunvem tancho môg kelai mhonn
sonvsar ollkhun gheum.
Bapa, zõi Hanv asam,
thõi Tunvem Mhaka dileãi tim-i
aschim mhonn Mhoji khuxi,
ani oxem Tunvem Mhaka dileai ti
mhoima tãnnim polleunchi,
kiteak sonvsar rochchê adim Tunvem
Mhozo môg keloi.
Nitivont Bapa,
sonvsaran Tuka ollkhun gheunk na,
punn Hanv Tuka ollkhotam
ani Tunvem Mhaka pattoilai mhonn
hãnnim ollkhun ghetlam.
Hanvem tankam Tuji ollokh dilea ani
ozun ditolom;
hê porim, jea mogan Tunvem Mhozo
môg kelai toch môg tanchê sovem astolo;
ani Hanv-ui tanchê sovem astolom.”
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John
| 18 |
When he had said this, Jesus went out with his disciples across the Kidron valley to where there was a garden, into which he and his disciples entered.
Judas his betrayer also knew the place, because Jesus had often met there with his disciples.
So Judas got a band of soldiers and guards from the chief priests and the Pharisees and went there with lanterns, torches, and weapons.
Jesus, knowing everything that was going to happen to him, went out and said to them, “Whom are you looking for?”
They answered him, “Jesus the Nazorean.” He said to them, “I AM.” Judas his betrayer was also with them.
When he said to them, “I AM,” they turned away and fell to the ground.
So he again asked them, “Whom are you looking for?” They said, “Jesus the Nazorean.”
Jesus answered, “I told you that I AM. So if you are looking for me, let these men go.”
This was to fulfill what he had said, “I have not lost any of those you gave me.”
Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus.
Jesus said to Peter, “Put your sword into its scabbard. Shall I not drink the cup that the Father gave me?”
So the band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him,
and brought him to Annas first. He was the father-in-law of Caiaphas, who was high priest that year.
It was Caiaphas who had counseled the Jews that it was better that one man should die rather than the people.
Peter’s First Denial.
Simon Peter and another disciple followed Jesus. Now the other disciple was known to the high priest, and he entered the courtyard of the high priest with Jesus.
But Peter stood at the gate outside. So the other disciple, the acquaintance of the high priest, went out and spoke to the gatekeeper and brought Peter in.
Then the maid who was the gatekeeper said to Peter, “You are not one of this man’s disciples, are you?” He said, “I am not.”
Now the slaves and the guards were standing around a charcoal fire that they had made, because it was cold, and were warming themselves. Peter was also standing there keeping warm.
The Inquiry Before Annas.
The high priest questioned Jesus about his disciples and about his doctrine.
Jesus answered him, “I have spoken publicly to the world. I have always taught in a synagogue or in the temple area where all the Jews gather, and in secret I have said nothing.
Why ask me? Ask those who heard me what I said to them. They know what I said.”
When he had said this, one of the temple guards standing there struck Jesus and said, “Is this the way you answer the high priest?”
Jesus answered him, “If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me?”
Then Annas sent him bound to Caiaphas the high priest.
Peter Denies Jesus Again.
Now Simon Peter was standing there keeping warm. And they said to him, “You are not one of his disciples, are you?” He denied it and said, “I am not.”
One of the slaves of the high priest, a relative of the one whose ear Peter had cut off, said, “Didn’t I see you in the garden with him?”
Again Peter denied it. And immediately the cock crowed.
The Trial Before Pilate.
Then they brought Jesus from Caiaphas to the praetorium. It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover.
So Pilate came out to them and said, “What charge do you bring [against] this man?”
They answered and said to him, “If he were not a criminal, we would not have handed him over to you.”
At this, Pilate said to them, “Take him yourselves, and judge him according to your law.” The Jews answered him, “We do not have the right to execute anyone,”
in order that the word of Jesus might be fulfilled that he said indicating the kind of death he would die.
So Pilate went back into the praetorium and summoned Jesus and said to him, “Are you the King of the Jews?”
Jesus answered, “Do you say this on your own or have others told you about me?”
Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?”
Jesus answered, “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants [would] be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.”
So Pilate said to him, “Then you are a king?” Jesus answered, “You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”
Pilate said to him, “What is truth?”
When he had said this, he again went out to the Jews and said to them, “I find no guilt in him.
But you have a custom that I release one prisoner to you at Passover. Do you want me to release to you the King of the Jews?”
They cried out again, “Not this one but Barabbas!” Now Barabbas was a revolutionary.
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Oxem uloitôch, Jezu Apleam xisam sangatim Kedron gallachê poltoddi gelo. Thõi êk bag asli; tantum To Apleam xisam borabôr bhitôr sorlo.
Ghatki Judas-ui hea zageachi khobor zanna aslo, kiteak sobar pavtti Jezu thõi Apleam xisam borabôr vocho.
Soinikancho êk zomo ani mukhel iadnikamnim ani Farizevamnim dhaddleleam chovkidarank gheun, Judas ailo: lampianv ani chuddô ani ostram-xostram gheun te thõi pavle.
Tedna Jezu, Apnnak kitem ghòddto aslem tem sogllem zanno zaun, fuddem sorlo; Tannem tankam mhonn’lem: “Konnak sodunk aileat tumi?”
Tãnnim Taka zobab dilo: “Nazaretkara Jezuk.” Jezun tankam mhonn’lem: “Hanv To.”
Ani ghatki Judas tanchê borabôr ubo aslo.
“Hanv To.” Jezun mhonn’lem tedna, te pattim sorle ani zomnir xevttole.
Novean Tannem tanchê kodde vicharlem: “Konnak sodunk aileat tumi?” Ani tãnnim mhonn’lem: ‘Nazaretkara Jezuk. ’
Jezun portipall kelo: “Nazaretkar Jezu”, “To Hanv.” mhonn Hanvem tumkam sanglem; “Mhonntôch, tumi Mhaka sodunk aileat zalear, hankam vochum-di.”
“Tunvem Mhaka dileai tanchê bhitorlea ekleak legun Hanvem ibadd zaunk diunk na.”, oxem Tannem mhonnlelem tem utor ghoddon ieunk zai aslem.
Simanv Pedru kodde êk torsad asli, ti tannem bhair kaddli, ani porom’-iadnikachea chakracher marun tacho uzvo kanuch katorlo. Tea chakrachem nanv Malku.
Jezun Pedruk mhonn’lem: “Tuji torsad poteant ghal; Bapan Mhaka dilam tem patr pieunchem nhoi Hanvem?”
Soinikanchea sordara soit, tanchea zomean, ani Zudevancheam chovki-daramnim Jezuk dhôrlo ani bandlo.
Tãnnim Taka poilo An’nasager vhelo, tea vorsachea porom’-iadnika, Kaifasacho to sasro aslo.
Porjê khatir eklo monis melear odik faideachem mhonn Zudevank budh dil’li to hoch to Kaifas.
Simanv Pedru ani dusro eklo xis Jezu pattlean gele. Ho xis, porom’-iadnikachê ollkhicho aslo dekhun, Jezu borabôr porom’-iadnikachea angnnant bhitôr sorlo,
punn Pedru dara bhair ravlo. Porom’-iadnikachê ollkhicho aslo tea dusrea xisan dar-rakhnnê kodde utor ghalem ani tinnem Pedruk bhitôr vochunk dilem,
punn teach dar-rakhnnê cheddvan Pedruk mhonn’lem: “Tum-i hea mon’xacheam xisantlo nhoi?” Tannem mhonn’lem: “Hanv nhoi.”
Itlea mhonnosôr, hinv khatalem dekhun, kollxeancho dhogtto kel’lo tachê bhonvtim ravun chovkidar ani chakram xektalim; Pedru-i tanchê borabôr ubo aslo ani xektalo.
Porom’-iadnik, Jezuk kãi vichar ghalun, Tacheam xisam ani xikovnnê vixim Tachi chovkoxi korunk laglo.
Jezun taka zobab dilo: “Hanv sobhêmazar spoxtt uloilam; sodanch Hanvem devsthanant ani Devmondirant, sogllo Judêv lôk ektthãi zata thõi, xikovnn dilea; guptim Hanv kitench ulounk na.
Mhojê lagim kiteak vichartai? Hanvem kitem mhonn’lam tem Mhaka aikolam tanchê lagim vichar; Hanvem sanglam tem tim borim zannont.”
Tannem oxem mhonnona fuddem, thõi ubo aslelea eka chovkidaran Jezucher thapott marlem ani mhonn’lem: “Porom’-iadnikak tum oso zobab ditai?”
Jezun oxi zap dili: “Hanv vankddem uloilam zalear, vankddem kitem tem dakhoi; punn zôr Hanv sarkem uloilam, zalear kiteak mhonn tum Mhaka martai?”
Tedna Anasan Taka bandun, porom’-iadnika, Kaifasager pattoilo.
Simanv Pedru ozun thõi ubo aslo ani xektalo. Tãnnim taka mhonn’lem: “Tum-i tacheam xisantlo nhoi?” Tannem na mhonn’lem: “Hanv nhoi.”
Porom’-iadnikachea eka chakran Pedruk mhollem: “Arê! hanvem tuka tachê borabôr bagent polleunk nam rê?” (Ho chakôr Pedrun kan katorlolo tacho soiro aslo).
Pedrun anink êk pavtt na mhonn’lem, ani tednanch kombean sad ghalo.
Sokall zatôch tãnnim Kaifasager thaun Jezuk nitixallent vhelo. Apunn battona zaunk, punn apnnank Pask-Jevonn korunk mellchê khatir, te nitixallent bhitôr vochunk nant.
Hea pasot, apunnuch tanchê-xim bhair ieun, Pilatan mhonn’lem: “Hea mon’xacher tumi koslo arôp gheun aileat?”
Tãnnim taka zobab dilo: “Ho monis noxtto nhoi aslo zalear, ami taka tujê adhin korche naslenv.”
Pilatan tankam mhonn’lem: “Tumich taka vhorat ani tumchê Somurti pormannem tachi nit korat.” Judevamnim taka mhonn’lem: “Amchean konnachoch jiv kaddum nozo.”
Apunn koso mortolo aslo, hachê vixim jem Jezun sangun dovorlelem, tem khorem zaunchê khatir oxem ghòddlem.
Pilat novean nitixallent gelo ani Jezuk apoun tannem Taka vicharlem: “Judevancho raza tum?”
Jezun portipall kelo. “Hem tum tujêch osttongim mhonntai vô dusreamnim tuka Mhojê vixim oxem sanglam?”
Pilatan mhonn’lem: “Hanv Judêv tôr? Tujeach lokan ani mukhel iadnikamnim tuka mhojê adhin kela. Kitem kelãi tôr tunvem?”
Jezun portipall kelo: “Mhojem raj hea sonvsarantlem nhoi; Mhojem raj hea sonvsarantlem zal’lem zalear, Hanv Judevanchea hatant poddona zaunk Mhoje sevok zhuzto asle; punn Mhojem raj hangasorlem nhoi.”
Pilatan Taka mhonn’lem: “Mhonntôch, raza tum?” Jezun zobab dilo: “Hanv Raza mhonn tunvench sangli tem sarkem asa. Heach pasot Hanv zolmolam ani sotak govai diunk sonvsarant ailam. Jim konn sot mandun gheunk toiar asat, tim Mhozo tallo aikotat.”
Pilatan Taka vicharlem: “Sot mhonngê kitem?”
Oxem uloun, novean Judevam sorxem bhair vochun, tankam mhonn’lem: “Mhaka tacho kosloch guneanv mellona.
Punn Paskachea somoiar, tumchi chal asa tea pormonnem tumche khatir hanvem sodanch eklea koideak suttka dil’lea dekhun Judevanchea patxaiak hanvem suttoil’lo tumkam zai?”
Tãnnim porot bob marun mhonn’lem: “Haka soddinaka, punn Barab’basak!” (Barab’bas mhollear êk pundd aslo.)
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John
| 19 |
Then Pilate took Jesus and had him scourged.
And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak,
and they came to him and said, “Hail, King of the Jews!” And they struck him repeatedly.
Once more Pilate went out and said to them, “Look, I am bringing him out to you, so that you may know that I find no guilt in him.”
So Jesus came out, wearing the crown of thorns and the purple cloak. And he said to them, “Behold, the man!”
When the chief priests and the guards saw him they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him. I find no guilt in him.”
The Jews answered, “We have a law, and according to that law he ought to die, because he made himself the Son of God.”
Now when Pilate heard this statement, he became even more afraid,
and went back into the praetorium and said to Jesus, “Where are you from?” Jesus did not answer him.
So Pilate said to him, “Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?”
Jesus answered [him], “You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin.”
Consequently, Pilate tried to release him; but the Jews cried out, “If you release him, you are not a Friend of Caesar. Everyone who makes himself a king opposes Caesar.”
When Pilate heard these words he brought Jesus out and seated him on the judge’s bench in the place called Stone Pavement, in Hebrew, Gabbatha.
It was preparation day for Passover, and it was about noon. And he said to the Jews, “Behold, your king!”
They cried out, “Take him away, take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar.”
Then he handed him over to them to be crucified.
The Crucifixion of Jesus. So they took Jesus,
and carrying the cross himself he went out to what is called the Place of the Skull, in Hebrew, Golgotha.
There they crucified him, and with him two others, one on either side, with Jesus in the middle.
Pilate also had an inscription written and put on the cross. It read, “Jesus the Nazorean, the King of the Jews.”
Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek.
So the chief priests of the Jews said to Pilate, “Do not write ‘The King of the Jews,’ but that he said, ‘I am the King of the Jews.’”
Pilate answered, “What I have written, I have written.”
When the soldiers had crucified Jesus, they took his clothes and divided them into four shares, a share for each soldier. They also took his tunic, but the tunic was seamless, woven in one piece from the top down.
So they said to one another, “Let’s not tear it, but cast lots for it to see whose it will be,” in order that the passage of scripture might be fulfilled [that says]:
“They divided my garments among them,
and for my vesture they cast lots.”
This is what the soldiers did.
Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala.
When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.”
Then he said to the disciple, “Behold, your mother.” And from that hour the disciple took her into his home.
After this, aware that everything was now finished, in order that the scripture might be fulfilled, Jesus said, “I thirst.”
There was a vessel filled with common wine. So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.
When Jesus had taken the wine, he said, “It is finished.” And bowing his head, he handed over the spirit.
The Blood and Water.
Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and they be taken down.
So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus.
But when they came to Jesus and saw that he was already dead, they did not break his legs,
but one soldier thrust his lance into his side, and immediately blood and water flowed out.
An eyewitness has testified, and his testimony is true; he knows that he is speaking the truth, so that you also may [come to] believe.
For this happened so that the scripture passage might be fulfilled:
“Not a bone of it will be broken.”
And again another passage says:
“They will look upon him whom they have pierced.”
The Burial of Jesus.
After this, Joseph of Arimathea, secretly a disciple of Jesus for fear of the Jews, asked Pilate if he could remove the body of Jesus. And Pilate permitted it. So he came and took his body.
Nicodemus, the one who had first come to him at night, also came bringing a mixture of myrrh and aloes weighing about one hundred pounds.
They took the body of Jesus and bound it with burial cloths along with the spices, according to the Jewish burial custom.
Now in the place where he had been crucified there was a garden, and in the garden a new tomb, in which no one had yet been buried.
So they laid Jesus there because of the Jewish preparation day; for the tomb was close by.
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Tedna Pilatan Jezuk dhorun Tacher jerbond marunk laile.
Soinikamnim kantteancho êk mukutt vinnlo ani Tachea mathear bosoilo, ani Tacheam bhuzancher ek zambllem avoronn uddoilem.
Te Tachê-xim ieun mhonntale: “Noman, Judevanchea raza!” ani Tacher thapttam martale.
Novean bhair ieun, Pilatan tankam mhonn’lem: “Polleiat, tacho mhaka kosloch guneanv mellonam mhonn tumkam kollon ieunchê pasot hanv taka bhair haddtam.”
To kantteancho mukutt ani tem zambllem anglem ghalun Jezu bhair ailo. Pilatan tankam mhonn’lem: “Polleiat, ho asa to monis!”
Taka pollena fuddem, mukhel iadnikamnim ani chovkidaramnim oxi bob marli: “Taka khursar mar! khursar mar Taka!” Pilatan tankam mhonn’lem: “Tumich taka vhorat ani khursar marat; mhaka tacho kosloch guneanv mellona.”
Judevamnim taka portipall kelo: “Amkam xastr asa, ani amchea xastra pormannem taka moronn favo, karonn to apnnakuch Devacho Put korta.”
Him utram aikolim tedna, Pilat odik bhielo.
Porot nitixallent vochun, tannem Jezuk vicharlem: “Tum khõicho ga?” Punn Jezun taka zabab diunk na.
Tea pasot Pilatan Taka mhonn’lem: “Tum mhojê kodde uloinãi? Tuka soddunk ani tuka khursar marunk mhaka odhikar asa mhonn tum noklloi?”
Jezun taka portipall kelo: “To tuka voir sorgar thaun diunk naslo zalear, Mhojer tuka kosloch odhikar ascho naslo; hea pasot zannem Mhaka tujea hatant dila, taka odik vhôdd guneanv asa.”
Hê ghoddiê meren Pilat Taka soddunk kosli-i tori vatt sôdtalo, punn Zudevamnim bob marli: “Hea mon’xak sôddxi zalear, tum Somrazacho ixtt nhoi; apnnakuch raza korta to monis Somrazacho virodhi zata!”
Pilatan him utram aikolim tedna, tannem Jezuk bhair haddlo ani Chirebondi mhonntat tê svater (Aramaik bhaxen Gab’bata) apunn nitisodrer boslo.
To dis Paskachê toiarecho dis aslo; sumar don’par zal’lo. Pilatan Zudevank mhonn’lem: “Ho polleiat tumcho raza!”
Tim arddunk laglim: “Taka nanch kôr! Taka nanch kôr! Taka khursar mar!” Pilatan tankam mhonn’lem: “Tumchea razak hanv khursar marum?” Mukhel iadnikamnim zobab dilo: “Somraza bogor amkam dusro raza na!”
Tedna Taka khursar marunk Pilatan Jezuk tanchê adhin kelo.
Tednam tãnnim Jezuk aplea tabeant ghetlo.
Ani to Aplo khuris gheun Kortt’to mhonnlelea zagear vochunk bhair sorlo: hea zageachem nanv Aramaik bhaxen Golgota.
Thõi Taka ani Tachê borabôr anink dogank tãnnim khursar marle: Jezuk modem ani team dogank Tachê êk-êkê kuxik.
Pilatan êk namlêkh boroilo ani to khursa voir ghalo; tacher oxem boroil’lem aslem: “Nazaretkar Jezu, Judevancho Raza Ho.”
Jezuk khursar marlo ti svat xara lagim asli dekhun, zaiteam Judeikaramnim to namlêkh vachlo; to Aramaik, Latin ani Grik bhasamnim boroil’lo.
Tedna Judevancheam mukhel iadnikamnim Pilatak mhonn’lem: “Judevancho Raza mhonn boroinaka. Punn ho monis apunn Judevancho Raza mhonntalo mhonn boroi.”
Pilatan zobab dilo: “Hanvem boroilam tem boroun urlem.”
Jezuk khursar martôch, soini-kamnim Tachim vostram ghetlim ani tanche char vantte kele, dôr soinikak êk vantto. Toxench Tachem anglem ghetlem. Angleak xivônn nasli; tem voir-tem sokol eksarkem vinnlelem;
hea pasot tãnnim ekamekak mhonn’lem: “Ami tem pinzchem nhoi, punn sorti ghalun tem konnak poddta tem polleum-ia.” Hê porim Povitr Pustokantlim him utram ghoddon ailim:
“Tãnnim mhojim vostram apnnam modem vanttlim
ani mhojea angleacher sorti ghaleô.”
Oxem soinikamnim kelem.
Jezuchea khursa sorxim Tachi avoi, Tachê avoichi bhoinn Kleofasachi potinn Maria, ani Magdalachi Maria, heô ubeô asleô.
Aplê avoik ani tichê kuxik ubo aslelea mogachea xisak polleun, Jezun avoik mhonn’lem: “Ostriê, ho tuzo put!”
Uprant xisak mhonn’lem: “Hi tuji avoi!” Ani tea vellar thaun tea xisan tika apnnager ravunk vheli.
Hea uprant, sogllem sompadlem mhonn zanno zaun, Povitr Pustok sopurnnaien pallon ieunchê khatir, Jezun mhonn’lem: “Mhaka tan laglea.”
Xirkean bhòrlelem donddul thõi aslem; tãnnim xirkeant buddoil’lem ek allombem boddiek lavun Tachea tondda-xim pavoilem.
Xirko chaklo tedna, Jezun mhonn’lem: “Sompadlem!” Ani, tokli bagaun, Tannem prann sôddlo.
To Toiarecho dis aslo, ani kherit dobajeacho Sabbath lagim pavlolo. Sabbatha disa kuddi khursar uronk tankam naka aslem dekhun, tanche pãi môddche ani tancheô kuddi kaddun vhorcheô mhonn Judevamnim Pilata kodde maglem.
Soinik aile ani Jezu borabôr khursar marleleanche, poileache toxench dusreache-i, tãnnim pãi môddle;
punn Jezu-xim pavtôch, To melo mhonn polleun tãnnim Tache pãi môddle nant.
Punn eka soinikan êk bhalo gheun Tachi kus vidhli, ani rokddench rogot ani udok vhanvlim.
Zannem hem khaxa pollelem, tannench, tumi-i bhavart dhôrchê pasot, hi govaiki dilea: tachi govaiki khori ani apunn sot uloita mhonn to zanno.
Povitr Pustok oxem mhonnta: “Tachem ek-punn hadd môddchim nant.” Hem utor khorem zaunchê khatir heô vostu ghòddleô.
Povitr Pustok oxem-i mhonnta: “Tannim aspas vidhleleak tinch polletelim.”
Hachê uprant, Judevanchê bhirantin guptim ravlelea, Jezuchea xisa, Arimateiachea Juzen Jezuchi kudd kaddun vhorunk Pilata kodde maglem. Pilatan rojia dili. Tannem ieun Jezuchi kudd kaddun vheli.
Ani Nikodem’-ui (Jezu-xim poilim ratcho ail’lo to) sumar xembhôr rat gondhrosachi ani musambhorachi misollnni gheun ailo.
Tãnnim Jezuchi kudd ghetli, ani Judevanchê nikhipinneachê riti pormannem, pormoll lavun ti olimnim guttlaili.
Taka khursar marlolo tê svater êk bag asli, ani tê bagent ozun konnak ghalunk naslo tosli ek novi somadhi asli.
To Judevancho Toiarecho dis aslo mhonnun ani ti somadhi laginch asli dekhun, tãnnim Jezuk thõi ghalo.
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John
| 20 |
On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb.
So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, “They have taken the Lord from the tomb, and we don’t know where they put him.”
So Peter and the other disciple went out and came to the tomb.
They both ran, but the other disciple ran faster than Peter and arrived at the tomb first;
he bent down and saw the burial cloths there, but did not go in.
When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there,
and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place.
Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed.
For they did not yet understand the scripture that he had to rise from the dead.
Then the disciples returned home.
The Appearance to Mary of Magdala.
But Mary stayed outside the tomb weeping. And as she wept, she bent over into the tomb
and saw two angels in white sitting there, one at the head and one at the feet where the body of Jesus had been.
And they said to her, “Woman, why are you weeping?” She said to them, “They have taken my Lord, and I don’t know where they laid him.”
When she had said this, she turned around and saw Jesus there, but did not know it was Jesus.
Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” She thought it was the gardener and said to him, “Sir, if you carried him away, tell me where you laid him, and I will take him.”
Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni,” which means Teacher.
Jesus said to her, “Stop holding on to me, for I have not yet ascended to the Father. But go to my brothers and tell them, ‘I am going to my Father and your Father, to my God and your God.’”
Mary of Magdala went and announced to the disciples, “I have seen the Lord,” and what he told her.
Appearance to the Disciples.
On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.”
When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord.
[Jesus] said to them again, “Peace be with you. As the Father has sent me, so I send you.”
And when he had said this, he breathed on them and said to them, “Receive the holy Spirit.
Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
Thomas.
Thomas, called Didymus, one of the Twelve, was not with them when Jesus came.
So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe.”
Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, “Peace be with you.”
Then he said to Thomas, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.”
Thomas answered and said to him, “My Lord and my God!”
Jesus said to him, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.”
Conclusion.
Now Jesus did many other signs in the presence of [his] disciples that are not written in this book.
But these are written that you may [come to] believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name.
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Satolleachea poilea disa, Mari Magdalen bhov sokallim, ozun kallôk astana, somadhi-xim aili. Tinnem somadhi veli fatôr kaddleli polleli.
Mhonnun, Simanv Pedru ani Jezu môg kortalo to dusro xis asle thõi vochun, tinnem mhonn’lem: “Somiak soma-dhintlo kaddun vhelo ani Taka khõi ghala tem ami nokllonv.”
Dekhun Pedru ani dusro xis borabôr bhair sorle ani somadhi-xim vochunk gele.
Te dog-ui dhanvunk lagle, punn to dusro xis Pedru poros vegim dhanvlo ani somadhi-xim poilo pavlo;
ani, voddôv ghalun, tannem zomnir asleleô oli polleleô, punn to bhitôr vochunk na.
Tedna tachê pattlean Simanv Pedru-i pavlo ani somadhint bhitôr gelo; ani, polle zalear, thõi zomnir oli asleô teô tannem polleleô,
ani Tachê tokler ghal’lo to rumal, olim sorxem dovorlolo nhoi, punn kuxin kovoll’lolo.
Tedna somadhi-xim poilo pavlolo to-i xis bhitôr sorlo, ani tannem pollelem ani bhavart dhôrlo.
Povitr Pustoka pormannem To mel’leantlo punorjivont zaunk zai aslo mhonn te ozun nokllo asle.
Uprant xis ghora portole.
Punn Maria somadhi lagim bhair ubi ravun roddtali, ani roddtana voddôv ghalun somadhint polle zalear,
dhovim angavlim nheslele dog devdut tinnem pollele: zõi Jezuchi kudd dovorleli, thõi te bosun asle, eklo toklê vattten ani dusro pãiam vatten.
Hãnnim tika mhonn’lem: “Bai, tum kiteak roddtai?” Tinnem tankam mhonn’lem: “Kiteak mhojea Somiak kaddun vhelo ani Taka khõi ghala to hanv nokllom.”
Oxem mhonnlea uprant, pattlean vollon polle zalear, tinnem Jezuk thõi ubo aslo to pollelo. Punn To Jezu mhonn tinnem Taka ollkhunk na.
Jezun tika mhonn’lem: “Bai, tum kiteak roddtai? konnak sôdtai tum?” To mali mhonn chintun, tinnem Taka mhonn’lem: “Saiba, tunvem Taka kaddun vhelai zalear, Taka khõi ghalai to mhaka sang, ani hanv Taka kaddun vhortelim.”
Jezun tika mhonn’lem: “Mariê!” Tinnem vollon Judeikaranchê bhaxen Taka mhonn’lem: “Rab’buni!” (mhonngê “Guruji!”).
Jezun tika mhonn’lem: “Mhaka dhorun ravonaka! Hanv ozun Bapa sorxim choddunk na. Te bodlek mhojeam bhavam-xim vochun tankam oxem sang: ‘Mhojea Bapa ani tumchea Bapa-xim, Mhojea Deva ani tumchea Deva-xim, Hanv choddun vetam. ’ ”
Mari Magdalen geli ani apnnem Somiak pollela ani Tannem apnnak oxem-oxem sanglam mhonn tinnem xisank kolloilem.
Têch sanjê, mhonngê satolleachea poilea disa, xis zomlole asle thõichim daram Judevanchê bhirantin bond korun dovorlelim; Jezu bhitôr sorlo ani tanchê modem ubo ravlo. Tannem tankam mhonn’lem: “Xanti tumkam!”
Hem mhonnun, Tannem tankam Aple hat ani Apli kus dakhoilim. Somiak polleun, xis khuxal zale.
Novean Jezun tankam mhonn’lem: “Xanti tumkam! Zoso Bapan Mhaka pattoila, tosoch Hanv tumkam pattoitam.”
Oxem uloun, Tannem tancher svas sôddlo ani tankam mhonn’lem: “Povitr Atmo gheiat.
Tumi mon’xanchim patkam bhogxixeat zalear, Dev tim tankam bhogxita; ani tumi tim bhogxina zaxeat zalear, Dev tankam tim bhogxicho na.
Jezu ailo tedna, Baram modlo eklo, Zonvllo mhonnlolo Tomas, tanchê borabôr naslo.
Hea pasot dusream xisamnim taka mhonn’lem: “Ami Somiak pollela.” Punn tannem tankam mhonn’lem: “Tacheam hatancher hanvem khilleanchi khunna pollelea xivai, ani khilleanchê svater mhojem bott ghalea bogor, ani mhozo hat Tachê kuxint ghalina zain zalear, hanv sotman’cheak na.”
Atth disam uprant, xis novean ghorant asle, ani tanchê borabôr Tomas. Daram bond astana, Jezu bhitôr ailo, ani tanchê modem ubo ravun Tannem mhonn’lem: “Xanti tumkam!”
Uprant tannem Tomasak mhonn’lem: “Tujem bott hanga ghal: he polle asat Mhoje hat! Tuzo hat lagim hadd ani Mhojê kuxint ghal! Hea fuddem bhavart-naslolo zaum naka, punn bhavart dhôr.”
Tomasan Taka zap diun mhonn’lem: “Mhojea Somia ani mhojea Deva!”
Jezun taka mhonn’lem: “Mhaka polleloi mhonn tunvem bhavart dhôrloi; pollenastana bhavart dhôrtat tim khorench subhagi!”
Jezun xisam hujir kel’leô anink zaiteô khunna hea pustokar boroun dovrunk nant;
punn Jezu khore-ponnim Krist ani Devacho Put mhonn tumi bhavart dhôrchê khatir ani, bhavart dhorun, Tachea Nanva vorvim tumkam Jivit mellchê pasot, heô vostu boroun dovorleat.
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John
| 21 |
After this, Jesus revealed himself again to his disciples at the Sea of Tiberias. He revealed himself in this way.
Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee’s sons, and two others of his disciples.
Simon Peter said to them, “I am going fishing.” They said to him, “We also will come with you.” So they went out and got into the boat, but that night they caught nothing.
When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus.
Jesus said to them, “Children, have you caught anything to eat?” They answered him, “No.”
So he said to them, “Cast the net over the right side of the boat and you will find something.” So they cast it, and were not able to pull it in because of the number of fish.
So the disciple whom Jesus loved said to Peter, “It is the Lord.” When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea.
The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish.
When they climbed out on shore, they saw a charcoal fire with fish on it and bread.
Jesus said to them, “Bring some of the fish you just caught.”
So Simon Peter went over and dragged the net ashore full of one hundred fifty-three large fish. Even though there were so many, the net was not torn.
Jesus said to them, “Come, have breakfast.” And none of the disciples dared to ask him, “Who are you?” because they realized it was the Lord.
Jesus came over and took the bread and gave it to them, and in like manner the fish.
This was now the third time Jesus was revealed to his disciples after being raised from the dead.
Jesus and Peter.
When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”
He then said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Tend my sheep.”
He said to him the third time, “Simon, son of John, do you love me?” Peter was distressed that he had said to him a third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” [Jesus] said to him, “Feed my sheep.
Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.”
He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”
The Beloved Disciple.
Peter turned and saw the disciple following whom Jesus loved, the one who had also reclined upon his chest during the supper and had said, “Master, who is the one who will betray you?”
When Peter saw him, he said to Jesus, “Lord, what about him?”
Jesus said to him, “What if I want him to remain until I come? What concern is it of yours? You follow me.”
So the word spread among the brothers that that disciple would not die. But Jesus had not told him that he would not die, just “What if I want him to remain until I come? [What concern is it of yours?]”
Conclusion.
It is this disciple who testifies to these things and has written them, and we know that his testimony is true.
There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written.
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Tea uprant, Tiberiasachea Doria- xim Jezu novean xisank dixtti poddlo. Hê porim To dixtti poddlo:
Simanv Pedru, Zonvllo mhonnlolo Tomas, Galileiantlea Kanacho Natanael, Zebedevache put, ani Tacheam xisam modle anink dog ektthãi asle.
Simanv Pedrun tankam mhonn’lem: “Hanv maslli marunk vetam.” Tãnnim taka mhonn’lem: “Ami-i tujê borabôr ietanv.” Te gele ani hoddeant choddle; punn tê rati tankam kãich mell’lem na.
Sokall zatôch Jezu veller ubo aslo; to Jezu mhonn xisank kollunk na.
Jezun tankam mhonn’lem: “Arê babamnô, maslli kitem tori poddlea mum?” Tãnnim Taka zobab dilo: “Kãich na.”
Tannem tankam sanglem: “Hoddeachê uzvê vatten rampônn ghalat ani tumkam maslli poddteli.” Tãnnim rampônn ghali, ani maslli ekdom’ chôdd poddli dekhun, tanchean rampônn oddunk zaina zali.
Jezu môg kori tea xisan Pedruk mhonn’lem: “To Somi!” To Somi mhonn aikun, Simanv Pedrun aplem voilem anglem penkttak bandlem (kiteak to sarko nheslolo naslo) ani doriant uddki marli.
Punn ier xis hoddear bosun ani masllen bhòrloli rampônn oddit-oddit aile; te toddik laginch asle, sumar deddxem hat bhair.
Toddir pavle tedna, tãnnim thõi kollxeanchea ujear dovorloli maslli ani unnddo dekhlim.
Jezun tankam mhonn’lem: “Tumi atam dhôrlea tantli maslli hanga haddat.”
Hoddear choddun Simanv Pedrun rampônn toddir oddun haddli. Ti ekxem trepon’n vhoddleam maslliamnim bhòrleli asli; ani itleô maslleô astanam-i, rampônn pinzunk na.
Jezun tankam mhonn’lem: “Nasteak ieiat.” Tum konn kai mhonn vicharunk nasteak bosleleantlea konnakuch kalliz zaunk na; To Somi mhonn te zanno asle.
Tedna Jezun fuddem sorun unddo ghetlo ani tankam dilo; toxench maslli-i dili.
Mel’leantlo punorjivont zalea uprant Jezu xisank dixtti poddlo ti hi tisri pavtt.
Nasto zatôch Jezun Simanv Pedruk mhonn’lem: “Ximanv, Juanvachea puta, hanchê poros odik Mhozo môg kortai mum tum?” Tannem Taka mhonn’lem: “Hôi, Somia, hanv Tuzo môg kortam mhonn Tum zannoi!” Jezun taka mhonn’lem: “Mhojeam menddrank chorvak vhor.”
Dusrê pavtti Tannem taka vicharlem: “Simanv, Juanvachea puta, Tum mhozo môg kortai?” Tannem Taka zobab dilo: “Hôi, Somia, hanv Tuzo môg kortam mhonn Tum zannoi.” Jezun mhonn’lem: “Mhojeam xelliank rakh.”
Tannem taka tisrê pavtti vicharlem: “Simanv, Suanvachea puta, Mhozo môg kortai mum tum?” ‘Mhozo môg kortai mum tum?’, oxem apnnak tisrê pavtt vicharlem dekhun Pedruk khônt zali, ani tannem oso portipall kelo: “Somia, Tum sogllem zannoi; hanv Tuzo môg kortam mhonn Tum zannoi.” Jezun taka mhonn’lem: “Mhojeam xelliank chorvak vhor.
Khorench khorem Hanv tuka sangtam:
tum lhan asloi tedna,
tujea penkttak bandtaloi
ani tuka zai thõi tum vetaloi;
punn tum mhataro zatôch,
tuje hat vistartoloi
ani dusro konn tujea penkttak bandtolo
ani tuka naka thõi tuka gheun vetolo.”
Koslea mornna vorvim to Devak mhoima diuncho aslo tem dakhounk, Jezun toxem mhonn’lem. Tea uprant mhonn’lem: “Mhojê pattlean ie.”
Pedru voll’lo ani Jezucho mogacho xis apnna pattlean ieto tannem pollelo; heach xisan, ratchea jevnnar Jezuchea horddeak tenkun, Taka mhonnlelem: “Somia, Tuzo ghat ghetolo to konn?”
Taka pollelo tedna, Pedrun Jezuk mhonn’lem: “Somia, hachem kitem?”
Jezun taka mhonn’lem: “Hanv ie-sôr to ravlolo Mhaka zai zalear, tuka kiteak poddlam? Tum Mhojê pattlean ie.”
Ho xis morcho na mhonn bhavam-bhoinnim modem khobor zali; punn “to morcho na”, oxem Jezun Pedruk mhonnunk na, punn “Hanv ie-sôr to ravlolo Mhaka zai zalear, tuka kiteak poddlam?”
Hoch xis heam vostunchi govai dita: tannench heô vostu boroun dovorleat; ani tachi govaiki khori mhonn ami zannonv.
Jezun kel’leô anink-ui zaiteô vostu asat; teô soglleô ekan-êk boroun dovorleleô zalear, borounk poddtelim aslim tim pustokam dovrunk sonvsar legun pavcho naslo mhonn mhaka dista.
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Acts
| 1 |
In the first book, Theophilus, I dealt with all that Jesus did and taught
until the day he was taken up, after giving instructions through the holy Spirit to the apostles whom he had chosen.
He presented himself alive to them by many proofs after he had suffered, appearing to them during forty days and speaking about the kingdom of God.
While meeting with them, he enjoined them not to depart from Jerusalem, but to wait for “the promise of the Father about which you have heard me speak;
for John baptized with water, but in a few days you will be baptized with the holy Spirit.”
The Ascension of Jesus.
When they had gathered together they asked him, “Lord, are you at this time going to restore the kingdom to Israel?”
He answered them, “It is not for you to know the times or seasons that the Father has established by his own authority.
But you will receive power when the holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.”
When he had said this, as they were looking on, he was lifted up, and a cloud took him from their sight.
While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them.
They said, “Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.”
Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away.
The First Community in Jerusalem.
When they entered the city they went to the upper room where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, Simon the Zealot, and Judas son of James.
All these devoted themselves with one accord to prayer, together with some women, and Mary the mother of Jesus, and his brothers.
The Choice of Judas’s Successor.
During those days Peter stood up in the midst of the brothers (there was a group of about one hundred and twenty persons in the one place). He said,
“My brothers, the scripture had to be fulfilled which the holy Spirit spoke beforehand through the mouth of David, concerning Judas, who was the guide for those who arrested Jesus.
He was numbered among us and was allotted a share in this ministry.
He bought a parcel of land with the wages of his iniquity, and falling headlong, he burst open in the middle, and all his insides spilled out.
This became known to everyone who lived in Jerusalem, so that the parcel of land was called in their language ‘Akeldama,’ that is, Field of Blood.
For it is written in the Book of Psalms:
‘Let his encampment become desolate,
and may no one dwell in it.’
And:
‘May another take his office.’
Therefore, it is necessary that one of the men who accompanied us the whole time the Lord Jesus came and went among us,
beginning from the baptism of John until the day on which he was taken up from us, become with us a witness to his resurrection.”
So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias.
Then they prayed, “You, Lord, who know the hearts of all, show which one of these two you have chosen
to take the place in this apostolic ministry from which Judas turned away to go to his own place.”
Then they gave lots to them, and the lot fell upon Matthias, and he was counted with the eleven apostles.
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Jezun Aplo vavr suru kelo tedna thaun Devan Taka sorgar ubarun vhelo tea disa porian Tannem kelem ani xikoilem titleachi-i khobor, mogall Teofila, mhojea poilea pustokar hanvem boroun dovorlea; toxench Apnnem vinchun kaddleleam apostlank Povitr Atmeachea bollan Tannem dil’leam updesanchi-i khobor thõi hanvem dilea.
Aplea koxttam-mornna uprant Apunn jivo asa mhonn jin’nsavar purave diun Tannem tankam dakhoilem; challis dis To tankam dixtti poddlo ani Devachea Rajea vixim tanchê kodde uloilo.
Tanchê sangatim jevnnar astana, Jeruzaleantle koddsoronam zaunk, punn Bapan kel’lê bhasavnnek ravunk Jezun tankam formailem. Jezun sanglem: “Hi bhasavnni kosli ti Mhojeach tonddantli tumi aikolea:
Juanvan udkan batism dila, punn thoddeanch disamnim tumkam Povitr Atmean batism melltolo.”
Te zomlele astana, tãnnim Jezu kodde vicharlem: “Somia, atam Israel-raxttrachi razvoddki Tum novean sthapun ditoloi to vêll pavlo kai?”
Jezun tankam zobab dilo: “Bapan Aplea odhikaran nemlole kall ani ghoddiô zanno zaunk tumkam poddlem na.
Punn tumcher denvun ietolo tea Povitr Atmeachem boll tumi ghetelet ani Jeruzaleant, akhea Judeiant ani Samarient ani sonvsaracheam ximam porian tumi Mhoje govai zatelet.”
Hem sanglea uprant, te polletat thõich astana, Jezuk Devan voir-voir ubarun vhelo ani tancheam dolleam mukhavelo eka kupan Taka lipoilo.
To choddun veta astana, te aple dolle sorgak lavunuch asle. Ovchit dhovim vostram ghalun dog dadle tanchê kuxik ube zale.
Tãnnim mhonn’lem: “Galileikaramnô, tumi oxe sorgak nodor lavunuch kiteak ube asat? Tumchê modlo Devan voir ubarun vhela toch Jezu, tumi sorgar vetana pollelo tosoch, porto ietolo.”
Olivet mhonnlelea dongrar thaun te Jeruzaleak portole; ho dongôr sumar êk kilometr Jeruzalea thaun pois asa.
Xarant bhitôr sortôch, apunn ravtale tea unchlea vosreant te gele. Te mhonn’lear he: Pedru, Juanv, Jakob, Andre, Filip, Tomas, Bartolomêv, Matêv, Alfevacho put Jakob, krantikar Simanv ani Jakobacho put Judas.
Te soglle ekach monan magnnem korit asle; tanchea vangdda aslo êk bailancho zomo; hanchê modem Jezuchi avoi Maria, ani tea bhair Tache bhav.
Hachê uprant kãi disamnim, sumar ekxem-vis bhavarteam modem ubo ravun, Pedrun mhonn’lem:
“Bhavam-bhoinnimnô, Judasa vixim Povitr Atmean Davidachê tonddim adim-fuddench sangun dovorlelem Povitr Pustokantlem utor pallon ieunk zai aslem. To amchea vangdda aslo ani he sevent taka-i vantto mell’lolo; punn Jezuk dhorunk aile tankam vatt dakhounk to fuddem sorlo.
Aplea khotteponnachi mozuri gheun tannem ek xet viktem ghetlelem; ani tondd zomnir apttota toxem to xevttolo, ani pott futton tacheô soglleô antkiddiô bhair sorun ximpoddleô.
Jeruzaleant ravteleam soglleank hachi khobor pavli, ani oxem hea xetak tanchê khaxa bhaxen ‘Hakeldama’ mhonngê ‘Rogtachem Xet’ mhonn nanv poddlem.
Stotranchea Pustokar oxem boroil’lem asa:
‘Tachem ghor padd zaum
ani tantum ravunk konnuch urona zaum.’
Hea bhair oxem-i boroil’lem asa:
‘Tachi zutti anink konn gheum.’
Hea pasot, Somi Jezu punorjivont zala mhonn amchea vangdda sakxi divpi dusro eklo amkam zai. Somi Jezu amchê modem dixtti poddlo ani bhonvlo team disamnim, mhonngê Juanv batism ditalo tedna-san, Jezuk amchê thaun Devan ubarun vhelo to dis porian, hea sogllea kallar amchea vangdda asle team dadleam modlo eklo to zaunk zai.”
Tedna tãnnim doganchim nanvam suchoilim: Barsab’bas mhonnlolo Juze, addnanvan Nitivont, ani Matias.
Magir tãnnim oxem magnnem kelem: “Somia, soglleanchim kallzam Tum ollkhotai; tôr aplea khaxa zagear vochunk Judasan soddun dilo te sevecho vavr ani apostlanchem kam’ korunk heam dogam bhitorlea konnak Tunvem vinchun kaddlai to amkam dakhoi.”
Tedna tãnnim sorti ghaleô ani sort Matiasacher poddli. Ani ikra apostlam modem taka lêkhlo.
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Acts
| 2 |
When the time for Pentecost was fulfilled, they were all in one place together.
And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were.
Then there appeared to them tongues as of fire, which parted and came to rest on each one of them.
And they were all filled with the holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim.
Now there were devout Jews from every nation under heaven staying in Jerusalem.
At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language.
They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans?
Then how does each of us hear them in his own native language?
We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome,
both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God.”
They were all astounded and bewildered, and said to one another, “What does this mean?”
But others said, scoffing, “They have had too much new wine.”
Peter’s Speech at Pentecost.
Then Peter stood up with the Eleven, raised his voice, and proclaimed to them, “You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you, and listen to my words.
These people are not drunk, as you suppose, for it is only nine o’clock in the morning.
No, this is what was spoken through the prophet Joel:
‘It will come to pass in the last days,’ God says,
‘that I will pour out a portion of my spirit
upon all flesh.
Your sons and your daughters shall prophesy,
your young men shall see visions,
your old men shall dream dreams.
Indeed, upon my servants and my handmaids
I will pour out a portion of my spirit in those days,
and they shall prophesy.
And I will work wonders in the heavens above
and signs on the earth below:
blood, fire, and a cloud of smoke.
The sun shall be turned to darkness,
and the moon to blood,
before the coming of the great and splendid day of the Lord,
and it shall be that everyone shall be saved who calls on the name of the Lord.’
You who are Israelites, hear these words. Jesus the Nazorean was a man commended to you by God with mighty deeds, wonders, and signs, which God worked through him in your midst, as you yourselves know.
This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless men to crucify him.
But God raised him up, releasing him from the throes of death, because it was impossible for him to be held by it.
For David says of him:
‘I saw the Lord ever before me,
with him at my right hand I shall not be disturbed.
Therefore my heart has been glad and my tongue has exulted;
my flesh, too, will dwell in hope,
because you will not abandon my soul to the netherworld,
nor will you suffer your holy one to see corruption.
You have made known to me the paths of life;
you will fill me with joy in your presence.’
My brothers, one can confidently say to you about the patriarch David that he died and was buried, and his tomb is in our midst to this day.
But since he was a prophet and knew that God had sworn an oath to him that he would set one of his descendants upon his throne,
he foresaw and spoke of the resurrection of the Messiah, that neither was he abandoned to the netherworld nor did his flesh see corruption.
God raised this Jesus; of this we are all witnesses.
Exalted at the right hand of God, he received the promise of the holy Spirit from the Father and poured it forth, as you [both] see and hear.
For David did not go up into heaven, but he himself said:
‘The Lord said to my Lord,
“Sit at my right hand
until I make your enemies your footstool.”’
Therefore let the whole house of Israel know for certain that God has made him both Lord and Messiah, this Jesus whom you crucified.”
Now when they heard this, they were cut to the heart, and they asked Peter and the other apostles, “What are we to do, my brothers?”
Peter [said] to them, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit.
For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call.”
He testified with many other arguments, and was exhorting them, “Save yourselves from this corrupt generation.”
Those who accepted his message were baptized, and about three thousand persons were added that day.
Communal Life.
They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.
Awe came upon everyone, and many wonders and signs were done through the apostles.
All who believed were together and had all things in common;
they would sell their property and possessions and divide them among all according to each one’s need.
Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart,
praising God and enjoying favor with all the people. And every day the Lord added to their number those who were being saved.
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Pon’nasvea Disachea Porbechea somoiar tim sogllim êkêch svater zomlelim aslim.
Ovchituch zonnzonnit varea sarko sorga velo êk avaz aikunk ailo; hea avazan tim aslim tem ak’khem ghor bhòrlem.
Ani ujeacheô koxeô jibô tankam dixtti poddleô; teô fanttleô ani tancher ek-ekleacher bosleô.
Tim sogllim Povitr Atmean bhòrlim ani, Atmean tankam dil’lo ulovpacho gunn gheun, tim veg-veglleam bhasamnim ulounk laglim.
Mollba khala aslelea dor-eka raxttrachim bhoktivont Judev mon’xam Jeruzaleak vostek ail’lim aslim.
Ho avaz aikun khup lôk ekttaim zalo ani apli zonn ekleachi bhas tim uloitat tem aikun to lôk ghuspolo.
Thottakon ani ojap zaun to lôk mhonnunk laglo: “Him uloitat tim sogllim Galileikaram nhoi?
Amchê modlea zonn-ekleachê avoi-bhaxen tim uloitat mhonn ami aikotanv tem koxem tôr?
Ami Parthi, Medi ani Elamit; ami Mezopotamientlo, Judeiantlo ani Kapadoxientlo lôk; ami Pontusant, Aziechea prantant,
Frijient ani Panfilient, Ejiptant ani Sirena bhonvtim aslelea Libiechea prantant ravpi; ami Roma thaun-ui ail’lo
Judêv lôk ani tanchim novxisam; tea bhair Kretkaram ani Arbi. Tori Devachim xrextt kortutvam, amcheam zonn ekleacheam bhasamnim tim porgôtto, ami aikotanv tem koxem tor?!”
Tim sogllim tthottaklim ani sarkinch ghuspon ekamekak mhonnunk laglim: “Hem anink kitem?!”
Punn dusrim moskoreô korun mhonntalim: “Him mon’xam novo soro pieun borinch lal zaleant.”
Tedna Pedru Ikram borabôr ubo ravun ani aplo tallo ubarun oso uloilo: “Judevamnô, ani Jeruzaleant vostek asleleam somestamnô, hem zanno zaiat ani hanv sangtam taka chit diat.
Tumi somzotat toxem him mon’xam bebdim zaunk nant, kiteak atam sokallchim novuch voram zaleant.
Punn Joel provadea vorvim jem Devan sanglelem tem atam ghoddon ieta:
‘Nimanneam disamnim — uloita to Sorvespor —
sogllea mon’xakullacher Hanv Mhozo
Atmo ghaltolom,
tumcheô put-dhuvô sondêx ditelim,
tumchim tornnattim dorxonam dekhtelim,
ani tumchim zanntim sopnam sopnetelim.
Ani khorench team disamnim
Mhojeam gulamancher porian,
dadleancher toxem bailancher,
Hanv Mhozo Atmo ghaltolom,
ani tim sondêx ditelim.
Voir mollbar Hanv vizmitam korun
dakhoitolom
ani sokla prithumer khunna-ojapam:
rogot, uzo ani dhunvrachim kupam.
Xrêxtt ani tezvont Sorvesporacho Dis
udeunchê adim
suriacho zatolo kallôk
ani chondrimachem zatolem rogot.
Tedna Sorvesporachem Nanv ghetat
team soglleank soddvonn mellteli.’
Israel-porjecheam bhavam-bhoinnimnô, him mhojim utram chitan aikat! Devan tumchê modem Nazaretkar Jezu Apnnak manovlolo monis mhonn dakhoilo: To tumchê modem aslo tedna, Tachê udexim Devan ochoriam ani vismitam ani khunna kelim – hi soglli khobor tumi zannont.
Aplê tharail’lê ievzonnê pormannem, sogllem adim-fuddench zanno zaun, Devan Jezuk poradhin kelo, ani tumi Taka Somurt-nasleleam mon’xanchê adhin korun khursar umkollailo ani jivexim marlo. Punn Devan Taka mornnachea bandpasantlo soddoun Taka punorjivont kelo.
Kiteak Taka aplea chopkeant dhorunk mornnak koxêch bhaxen podvi asum nozo asli.
Tôr Tachê vixim David oxem mhonnta:
‘Hanv Sorvesporak sodanch
mhojeam dolleam mukhar dovortam,
To mhojea uzveak asa mhonntôch,
Hanv kodinch halonam.
Dekhun mhojem kalliz murgott’ta,
mhoji jib ul’lasta,
mhoji kudd porian bhorvanxean sust zateli,
kiteak Tum mhozo jiv Norkant
sanddcho nãi
ani Tujea visvaxi bhoktacho vinas
zaunk diuncho nãi.
Tum mhaka jivitachi vatt dakhoitoloi,
Tujê mukhar mhaka mellteli
anondachi bhorti.’
Bhavam-bhoinnimnô, hem mhojean tumkam khatren amchea porzapoti Davida vixim sangum-ieta: to melo ani taka purlo ani tachi somadhi aichea disa porian amchê modem asa.
Mhonntôch, provadi zaun, apnnak Devan kel’lê bhasavnnechi Davidak khobor asli: tachê sonstichea ekleak tachea xinvasonar Apunn bosoitolo mhonn khud Devan taka soput dil’lo.
Hea pasot tannem Kristachem punorjivontponn adim-fuddench pollelem ani oxem porgott kelem. Devan norkant sanddunk na to Hoch! Jicho Devan vinas zaunk diunk na, ti kudd Hachich!
Hea Jezuk Devan punorjivont kelo ani ami soglle Tache govai.
Devan Taka Aplê podven sorgar ubarun vhelea uprant, bhasail’lo Povitr Atmo Tannem Bapa koddlo ghetlo ani amcher dhaddlo. Tumi polletat ani aikotat tem hench!
Kiteak David sorgar choddunk na; tori tannem mhonn’lam:
‘Mhojea Somiak Sorvesporachem utor hem:
Mhojea uzvea hatak bos,
tujeam dusmanank Hanv tujeam
pãiam tolla ghaltam.’
Mhonntôch tumi khursar marlo tea Jezuk Devan Somi ani Krist kelo mhonn Israelachem ak’khem ghorannem sogllê khatren zanno zaunchem.”
Him utram aikolim tankam vhôdd khônt bhògli ani Pedruk ani heram Apostlank tãnnim mhonn’lem: “Bhavamnô, ami kitem korchem?”
Pedrun zap diun mhonn’lem: “Jivit-mon bôdlat, ani tumcheam patkanchem bhogsonnem gheunk zonn-eklean Jezu Kristachea nanvan batism gheuncho, ani tumkam Povitr Atmeachem dennem melltelem.
Kiteak ji Devan bhasavnni kelea, ti tumchê khatir ani tumcheam bhurgeam-ballam khatir ani pois asleleam somestam khatir, amcho Sorvespor Dev Apnna-xim apoun haddtolo titleam-i khatir.”
Zaitem her sangun tannem apli govaiki dili ani tankam oso ulo kelo: “Hê noxttê pinddkentli tumkam soddvonn mellun gheiat.”
Tedna tãnnim tachem utor mandun batism ghetlo. Tea disa sumar tin hozar lôk tanchea zomeant bhitôr sorlo.
Tim apostlanchi xikovnn gheunk, bhavponnacho ekchar samballunk, toxench unddeachê môddnnent ani magnneannim vantto gheunk kodinch chukonaslim.
Sogllo lôk thottak zatalo, kiteak apostlam vorvim puskoll vismitam ani khunna ghòddtalim.
Bhavarti sogllim ekvottant jietalim ani tanchem sogllem bhaga aslem;
tim aplim bhattam-vit’tam viktalim ani vikrecho duddu zonn-ekleachê gorjê pormannem vantt’talim.
Ekach monan dispottim tim Devmondirant vetalim ani unddo moddunk tanchea eka-eka ghorant ektthãi zatalim, ani khuxalkaien ani kallzachea bholeponnan
tim Devak vakhanntalim ani sogllea lokak manovtalim. Zankam taronn mellchem aslem, tankam tanchea vangdda haddun, disan’dis Sorvespor tancho ank choddoitalo.
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Acts
| 3 |
Now Peter and John were going up to the temple area for the three o’clock hour of prayer.
And a man crippled from birth was carried and placed at the gate of the temple called “the Beautiful Gate” every day to beg for alms from the people who entered the temple.
When he saw Peter and John about to go into the temple, he asked for alms.
But Peter looked intently at him, as did John, and said, “Look at us.”
He paid attention to them, expecting to receive something from them.
Peter said, “I have neither silver nor gold, but what I do have I give you: in the name of Jesus Christ the Nazorean, [rise and] walk.”
Then Peter took him by the right hand and raised him up, and immediately his feet and ankles grew strong.
He leaped up, stood, and walked around, and went into the temple with them, walking and jumping and praising God.
When all the people saw him walking and praising God,
they recognized him as the one who used to sit begging at the Beautiful Gate of the temple, and they were filled with amazement and astonishment at what had happened to him.
Peter’s Speech.
As he clung to Peter and John, all the people hurried in amazement toward them in the portico called “Solomon’s Portico.”
When Peter saw this, he addressed the people, “You Israelites, why are you amazed at this, and why do you look so intently at us as if we had made him walk by our own power or piety?
The God of Abraham, [the God] of Isaac, and [the God] of Jacob, the God of our ancestors, has glorified his servant Jesus whom you handed over and denied in Pilate’s presence, when he had decided to release him.
You denied the Holy and Righteous One and asked that a murderer be released to you.
The author of life you put to death, but God raised him from the dead; of this we are witnesses.
And by faith in his name, this man, whom you see and know, his name has made strong, and the faith that comes through it has given him this perfect health, in the presence of all of you.
Now I know, brothers, that you acted out of ignorance, just as your leaders did;
but God has thus brought to fulfillment what he had announced beforehand through the mouth of all the prophets, that his Messiah would suffer.
Repent, therefore, and be converted, that your sins may be wiped away,
and that the Lord may grant you times of refreshment and send you the Messiah already appointed for you, Jesus,
whom heaven must receive until the times of universal restoration of which God spoke through the mouth of his holy prophets from of old.
For Moses said:
‘A prophet like me will the Lord, your God, raise up for you
from among your own kinsmen;
to him you shall listen in all that he may say to you.
Everyone who does not listen to that prophet
will be cut off from the people.’
Moreover, all the prophets who spoke, from Samuel and those afterwards, also announced these days.
You are the children of the prophets and of the covenant that God made with your ancestors when he said to Abraham, ‘In your offspring all the families of the earth shall be blessed.’
For you first, God raised up his servant and sent him to bless you by turning each of you from your evil ways.”
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Ekdam Pedru ani Juanv sanjecheam tin voranchea prarthonak Devmondirant vetale.
Tedna eka mon’xak ubarun vhortalim. To zolma thaun opangull aslo; ani Devmondirant bhitôr sortoleam lagim tannem bhik magchê khatir, Devmondirachea Sundôr mhonnlelea Darvonttea sorxim dispottim taka dovortalim.
Pedru ani Juanv Devmondirant bhitôr sortat tem polleun tannem tanchê lagim bhik magli. Pedrun ani Juanvan tacher dolle laile ani Pedrun taka mhonn’lem:
“Amkam polle.” Apnnak tanchem kitem-i tori melltelem mhonn chintun, to axen tanchê vatten polleunk laglo.
Punn Pedrun mhonn’lem: “Mhojê lagim rupem na, bhangar-ui na,
punn jem kitem mhojê lagim asa tem hanv tuka ditam: Nazaretkar Jezu Kristachea nanvan utth ani cholunk lag.”
Tedna Pedrun tachea uzvea hatak dhorun taka ubo kelo. Thõichê-thõich tacheam pãiank ani khubeank ghottai mell’li;
uddi marun to ubo ravlo ani cholunk laglo; ani cholot ani uddiô marit ani Devak vakhannit to tanchê borabôr Devmondirant bhitôr sorlo.
To cholta ani Devak vakhannta mhonn soglleamnim pollelem.
Devmondi-rachea Sundôr Darvonttea sorxem bosun bhik magi to hoch mhonn tãnnim taka ollkholo ani tea mon’xak ghòddlem tê vixim tim ojapun tthottaklim.
To monis Pedruchi ani Juanvachi patt sôddinaslo; itlea mhonnosôr, Solomanvacho Darvontto mhonnlelea zagear sogllo lôk ojap zaun, dhanvun-dhanvun ailo.
Lokak polleun Pedru oso uloilo: “Israel-porjecheam bhavam-bhoinnimnô, tumi hachê vixim kiteak mhonn ojap zatat vô kiteak mhonn amcher dolle lavunuch asat? Ami amchê khaxa podven vô bhoktiponnan hea mon’xak cholunk xokti dilea kitem?
Amcheam purvozam, Abrahamachea, Izakachea ani Jakobachea Devan, Aplea sevoka Jezuk mhoimevont kelo; tumi Taka mon’subidarachê adhin kelo ani, Pilatan Taka soddunk tharail’lem tedna, tachêch mukhar, Jezu apnnank naka mhonn tumi sanglem.
Jezu bhoktivont ani Promannik aslo, tori To tumkam naka zalo; eka khuniak mafi diun soddouncho mhonn tumi apnnank upkar maglo, punn Jivit-Datarak tumi jivexim marlo.
Tori Devan Taka mel’leantlo punorjivont kelo ani hache ami govai.
Tumi hanga hea mon’xak polletat ani taka boro ollkhotat. Tôr Jezuchea Nanvan, Tacher ami bhavart dovorlo dekhun, hea mon’xak ghottai dili; Tacher tthevlolea bhavartan ki hea mon’xak sarko boro kelo mhonn tumi sogllim polletat.
Punn hanv zannom, bhavam-bhoinnimnô, jem tumi kelam, tem tumi ani tumcheam fuddareamnim nennarponnan kelam.
Punn Aplea Kristan koxtt- dogd bhogunk zai mhonn soglleam provadeam vorvim jem Devan adim sanglelem, tem Tannem hê bhaxen xarti pavoilem.
Mhonntôch, jivit -mon bodlun tumi Deva sorxim portun ieiat; hê porim tumcheam patkanchem bhogsonnem tumkam melltelem
ani Sorvespora koddsun tumkam xanti-somadhanacho kall ietolo. Tedna Apnnem tumchê khatir nemlelea Kristak, mhonngê Jezuk, To tumchê-xim pattoitolo;
kiteak Apleam bhoktivont provadeamchê tonddim Devan orombak thaun porgott kela to soglleam vostunchê novsornnecho kall ie porian Jezu sorgar asunk zai.
Moizesan tôr oxem sanglam: ‘Tumcheam bhavam-bhoinnim modlo mhojê sarko êk provadi Sorvespor Dev tumchê khatir upzoitolo; to sangit titlem-i tumi chitan aikunchem.
Jim konn tea provadeak aikonant, tankam porjentlim bhairaunchim.’
Khorench, Samuela thaun suru korun je soglle provadi uloun geleat, tãnnim heam disanchi khobor sangun dovorlea.
Team provadeamchim tumich tim bhurgim ani Devan amcheam purvozam kodde kel’lea korarachim daiji. Kiteak Abrahamak Devan oxem mhonn’lem: ‘Tujê sonsti vorvim prithumecheam soglleam kuttumbank axirvad melltolo.’
Tôr tumchea khotteponnantlim soddoun, tumkam soglleank axirvad diunk, Devan Aplea Sevokak punorjivont korun poilo tumchê-xim dhaddlo.”
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Acts
| 4 |
While they were still speaking to the people, the priests, the captain of the temple guard, and the Sadducees confronted them,
disturbed that they were teaching the people and proclaiming in Jesus the resurrection of the dead.
They laid hands on them and put them in custody until the next day, since it was already evening.
But many of those who heard the word came to believe and [the] number of men grew to [about] five thousand.
Before the Sanhedrin.
On the next day, their leaders, elders, and scribes were assembled in Jerusalem,
with Annas the high priest, Caiaphas, John, Alexander, and all who were of the high-priestly class.
They brought them into their presence and questioned them, “By what power or by what name have you done this?”
Then Peter, filled with the holy Spirit, answered them, “Leaders of the people and elders:
If we are being examined today about a good deed done to a cripple, namely, by what means he was saved,
then all of you and all the people of Israel should know that it was in the name of Jesus Christ the Nazorean whom you crucified, whom God raised from the dead; in his name this man stands before you healed.
He is ‘the stone rejected by you, the builders, which has become the cornerstone.’
There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved.”
Observing the boldness of Peter and John and perceiving them to be uneducated, ordinary men, they were amazed, and they recognized them as the companions of Jesus.
Then when they saw the man who had been cured standing there with them, they could say nothing in reply.
So they ordered them to leave the Sanhedrin, and conferred with one another, saying,
“What are we to do with these men? Everyone living in Jerusalem knows that a remarkable sign was done through them, and we cannot deny it.
But so that it may not be spread any further among the people, let us give them a stern warning never again to speak to anyone in this name.”
So they called them back and ordered them not to speak or teach at all in the name of Jesus.
Peter and John, however, said to them in reply, “Whether it is right in the sight of God for us to obey you rather than God, you be the judges.
It is impossible for us not to speak about what we have seen and heard.”
After threatening them further, they released them, finding no way to punish them, on account of the people who were all praising God for what had happened.
For the man on whom this sign of healing had been done was over forty years old.
Prayer of the Community.
After their release they went back to their own people and reported what the chief priests and elders had told them.
And when they heard it, they raised their voices to God with one accord and said, “Sovereign Lord, maker of heaven and earth and the sea and all that is in them,
you said by the holy Spirit through the mouth of our father David, your servant:
‘Why did the Gentiles rage
and the peoples entertain folly?
The kings of the earth took their stand
and the princes gathered together
against the Lord and against his anointed.’
Indeed they gathered in this city against your holy servant Jesus whom you anointed, Herod and Pontius Pilate, together with the Gentiles and the peoples of Israel,
to do what your hand and [your] will had long ago planned to take place.
And now, Lord, take note of their threats, and enable your servants to speak your word with all boldness,
as you stretch forth [your] hand to heal, and signs and wonders are done through the name of your holy servant Jesus.”
As they prayed, the place where they were gathered shook, and they were all filled with the holy Spirit and continued to speak the word of God with boldness.
Life in the Christian Community.
The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common.
With great power the apostles bore witness to the resurrection of the Lord Jesus, and great favor was accorded them all.
There was no needy person among them, for those who owned property or houses would sell them, bring the proceeds of the sale,
and put them at the feet of the apostles, and they were distributed to each according to need.
Thus Joseph, also named by the apostles Barnabas (which is translated “son of encouragement”), a Levite, a Cypriot by birth,
sold a piece of property that he owned, then brought the money and put it at the feet of the apostles.
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Pedru ani Juanv loka lagim uloitat thõich astana, iadnik ani Devmondiracho karbhari ani Saduki tanchê-xim aile.
He apostl lokak xikoitale ani mel’leantlo punorjivont zal’lea Jezu vorvim sogllim punorjivont zatelim mhonn te porgôtt’tale dekhun, tankam borench vaitt dislem.
Tãnnim tankam dhôrle ani, sanz zali mhonn, dusrea disa porian tankam bond-khonnint dovorle.
Punn tanchem utor aikol’lem tantleam zaiteam zannamnim bhavart dhôrlo ani dadleanchoch ank sumar panch hozarancher pavlo.
Dusrea disa Judevanche fuddari, zannte ani xastri Jeruzaleant zomle ani tanchê borabôr porom’-iadnik An’nas, Kaifas, Juanv, Aleksandr ani porom’-iadnikanchea ghoranneantle soglle.
Apostlank modem ube korun, tãnnim vicharlem: “Konnachê podven vô konnachea nanvan tumi hem kelam?”
Tedna, Povitr Atmean bhoron, Pedrun tankam mhonn’lem: “Porjecheam fuddareamnô ani zantteamnô!
Eka piddevonta thãi ami êk doiall kornni keli mhonn tumi az amchi zhôddti kortat ani to konnachê podven boro zalo tem tumi zanno zaunk sôdtat.
Tôr soglle tumi ani Israelache akhe porje, hem zanno zaunchem: tumi khursar marlo punn Devan mel’leantlo punorjivont kelo tea Nazaretkar Jezu Kristachea nanvan ani Tachêch podven ho monis hanga tumchê mukhar boro zaun ubo asa.
Tumi bandpeamnim soddun dil’lo fatôr To, punn atam khorem mhonn’lear Taka Devan konnxea-sondhicho fatôr kela.
Ani dusrea konnachêch vorvim soddvonn mellunk xokona, kiteak amkam soddvonn diunk xokta toslem anink dusrem nanv mollba khala Devan mon’xank diunk na!”
Pedruchem ani Juanvachem kalljidarponn polleun sobheche vangddi ojap zatale, kiteak te oxikxit ani chalte monis mhonn te somzotale; punn te Jezu borabôr astale mhonn tankam khobor asli.
Punn boro kel’lea ani tanchê modem ubo aslelea mon’xak polleun tanchean kãich add sangunk zainaslem.
Tãnnim tankam Mha-Dhorm-sobhentle bhair ravunk hukum’ ghalo ani magir te apnnam modem oxi bhasabhas korunk lagle:
“Heam mon’xank ami kitem korum-ia? Tanchê vorvim ghòddlam tem mottem vismit Jeruzaleant ravteleam soglleank kollit zalam ani amchean tem na mhonnunk zaina.
Punn hi khobor loka modem anink ximpoddnam zaunchê khatir, hea nanvan konnakuch anink uloina zaunk ami tankam dhomkavnni dium-ia.”
Tankam bhitôr apoun, Jezuchea Nanvan koxêch bhaxen anink uloina zaunk ani xikovnn dinam zaunk tãnnim tankam formailem.
Punn Pedrun ani Juanvan porti-pallun mhonn’lem: “Tumkam aikun Devak aikonam zaunk, hem Devacheam dolleam mukhar sarkem zalear tumich nirnnoi diat.
Ami kitem dekhlam ani aikolam tem porgott korinastana amchean ravunk zaina.”
Tãnnim tankam anink êk pavtt dhomkaile ani sôddle; khõichêch vatten tankam khast lavunk mellonasli, kiteak sogllo lôk ghòddlam tachê khatir Devak vakhanntalo.
Vismita vorvim boro zal’lo tea mon’xak challis vorsam voir aslim.
Pedruk ani Juanvak sôddlea uprant, te aplea zomea-xim gele ani mukhel-iadnikamnim ani zantteamnim tankam sanglelem titlem-i tãnnim tankam kollit kelem.
Tem aikolea uprant, tãnnim soglleamnim borabôr aplo tallo Devak ubarun mhonn’lem: “Dhonia, sôrg, prithum’, somdir ani tachê bhitôr asa titlem-i Tunvem rochlãi.
Ani Povitr Atmea vorvim, amchea bapa Tujea sevoka Davidachê tonddim sanglãi:
‘Raxttram kiteak challovtat?
Kiteak heô porza bextteô
gunngunntat, kunnkunntat?
Pritumeche raza uprastat,
Sorvesporacher ani Tachea Kristacher
kunvor guddmêll kortat.’
Khorench, Herod ani Pons Pilat raxttram ani Israelachê porjê borabôr ektthãi zaun, Jezucher, Tunvem makhlelea Sevokacher, add guddmêll kelo,
ani oxem, jem ghòddchem mhonn Tujê podven ani zannvaien Tunvem adim-fuddench tharail’li, tem tãnnim xarti pavoilem.
Ani atam, Sorvespora, tancheô dhomkavnneô Tum polle ani sogllea kalljidarponnan Tuzo nirôp porgottunk Tujeam sevokank nirmi;
ani Tujea povitr Sevoka Jezuchê nanvim pidda kaddun uddounk ani ochoream ani vismitam korunk Tujea hatachi podvi dakhoi.”
Oxem magnnem kortastanam tim zomlelim ti dhornn kampli, tim sogllim Povitr Atmean bhòrlim ani kalljidarponnan Devachem utor porgottit ravlim.
Bhavarteancho akho zomo eka kallzacho ani eka monacho aslo; apnna lagim kitem aslem tem apnnachench mhonn konn dhorinaslo, punn tanchê lagim aslem tem sogllem soglleanchem mhonn tim dhôrtalim.
Apostl vhodda bollan Somia Jezuchea punorjivont-ponnak govai ditale ani tankam soglleank vhôdd man aslo.
Tanchê modem gorjek sampoddlelim konn naslim, kiteak, zanchê lagim bhattam vô ghoram aslim, tim vikun tim tancho vikrecho duddu haddun
apostlan-cheam pãiam-xim dovortalim. Magir zonn-ekleak ap-aplê gorjê pormannem ho duddu vantt’talim.
Oxem Juze nanvacho Xiprusacho êk Levit aslo; taka apostlamnim Barnabas (mhonngê “dhir divpi”) mhonn nanv ghalem.
Tacho êk bhattacho kuddko aslo to tannem viklo ani vikrecho duddu haddun apostlancheam pãiam-xim dovorlo.
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Acts
| 5 |
A man named Ananias, however, with his wife Sapphira, sold a piece of property.
He retained for himself, with his wife’s knowledge, some of the purchase price, took the remainder, and put it at the feet of the apostles.
But Peter said, “Ananias, why has Satan filled your heart so that you lied to the holy Spirit and retained part of the price of the land?
While it remained unsold, did it not remain yours? And when it was sold, was it not still under your control? Why did you contrive this deed? You have lied not to human beings, but to God.”
When Ananias heard these words, he fell down and breathed his last, and great fear came upon all who heard of it.
The young men came and wrapped him up, then carried him out and buried him.
After an interval of about three hours, his wife came in, unaware of what had happened.
Peter said to her, “Tell me, did you sell the land for this amount?” She answered, “Yes, for that amount.”
Then Peter said to her, “Why did you agree to test the Spirit of the Lord? Listen, the footsteps of those who have buried your husband are at the door, and they will carry you out.”
At once, she fell down at his feet and breathed her last. When the young men entered they found her dead, so they carried her out and buried her beside her husband.
And great fear came upon the whole church and upon all who heard of these things.
Signs and Wonders of the Apostles.
Many signs and wonders were done among the people at the hands of the apostles. They were all together in Solomon’s portico.
None of the others dared to join them, but the people esteemed them.
Yet more than ever, believers in the Lord, great numbers of men and women, were added to them.
Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them.
A large number of people from the towns in the vicinity of Jerusalem also gathered, bringing the sick and those disturbed by unclean spirits, and they were all cured.
Trial Before the Sanhedrin.
Then the high priest rose up and all his companions, that is, the party of the Sadducees, and, filled with jealousy,
laid hands upon the apostles and put them in the public jail.
But during the night, the angel of the Lord opened the doors of the prison, led them out, and said,
“Go and take your place in the temple area, and tell the people everything about this life.”
When they heard this, they went to the temple early in the morning and taught. When the high priest and his companions arrived, they convened the Sanhedrin, the full senate of the Israelites, and sent to the jail to have them brought in.
But the court officers who went did not find them in the prison, so they came back and reported,
“We found the jail securely locked and the guards stationed outside the doors, but when we opened them, we found no one inside.”
When they heard this report, the captain of the temple guard and the chief priests were at a loss about them, as to what this would come to.
Then someone came in and reported to them, “The men whom you put in prison are in the temple area and are teaching the people.”
Then the captain and the court officers went and brought them in, but without force, because they were afraid of being stoned by the people.
When they had brought them in and made them stand before the Sanhedrin, the high priest questioned them,
“We gave you strict orders [did we not?] to stop teaching in that name. Yet you have filled Jerusalem with your teaching and want to bring this man’s blood upon us.”
But Peter and the apostles said in reply, “We must obey God rather than men.
The God of our ancestors raised Jesus, though you had him killed by hanging him on a tree.
God exalted him at his right hand as leader and savior to grant Israel repentance and forgiveness of sins.
We are witnesses of these things, as is the holy Spirit that God has given to those who obey him.”
When they heard this, they became infuriated and wanted to put them to death.
But a Pharisee in the Sanhedrin named Gamaliel, a teacher of the law, respected by all the people, stood up, ordered the men to be put outside for a short time,
and said to them, “Fellow Israelites, be careful what you are about to do to these men.
Some time ago, Theudas appeared, claiming to be someone important, and about four hundred men joined him, but he was killed, and all those who were loyal to him were disbanded and came to nothing.
After him came Judas the Galilean at the time of the census. He also drew people after him, but he too perished and all who were loyal to him were scattered.
So now I tell you, have nothing to do with these men, and let them go. For if this endeavor or this activity is of human origin, it will destroy itself.
But if it comes from God, you will not be able to destroy them; you may even find yourselves fighting against God.” They were persuaded by him.
After recalling the apostles, they had them flogged, ordered them to stop speaking in the name of Jesus, and dismissed them.
So they left the presence of the Sanhedrin, rejoicing that they had been found worthy to suffer dishonor for the sake of the name.
And all day long, both at the temple and in their homes, they did not stop teaching and proclaiming the Messiah, Jesus.
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Ananias mhonnlolo êk monis aslo; tachê bailechem nanv Safira. Tannem aplea bhattacho êk kuddko viklo
ani, tachi bail bhedi asun, vikrechea duddvancho êk vantto lipoun dovorlo ani urlolo vantto haddun apostlancheam pãiam-xim dovorlo.
Pedrun taka mhonn’lem: “Ananias, Soitanak tujea kallzant kiteak itlo rigunk dilai tunvem, ki vikrechea duddvancho êk vantto lipoun dovrun Povitr Atmeak fôtt marunk pavloi?
Bhatt vikchê adim tem tujench aslem. Toxem tem viklea uprant, vikrecho duddu-i tuzoch nhoi? Osli khotti kornni tujea kallzant koxi mhonn ievzon aili? Tunvem fôtt marleai ti mon’xank nhoi punn Devak.”
Him utram aikonam fuddem, Ananias bhi poddlo ani melo. Ani hem aikolem titleancher-ui vhôdd bhirant aili.
Uprant kãi tornnatte aile ani tachem pret êkê olin revddailem ani bhair vhorun purlem.
Sumar tin voram uprant tachi bail bhitôr aili, punn kitem-kat ghòddlem tachi tika kãi khobor nasli.
Pedrun tika vicharlem: “Tumi viklam tem bhatt itleach molak viklam?” Tinnem zobab dilo: “Hôi, titleakuch.”
Tedna Pedrun tika mhonn’lem: “Somiachea Atmeachi porikxa korunk koxem mhonn tumi dogam-i zannam kobul zaleant? Polle, tujea ghovak purun aileat tanche pãi darachea umbrearuch asat ani te tuka-i vhortele.”
Thõichê-thõich ti tacheam pãiam-xim poddli ani meli. Tedna tornnatte bhitôr aile ani ti tankam meleli mell’li; ani tika bhair vhorun tichea ghovachê kuxik tãnnim purli.
Hi khobor aikun akhê povitr-sobhecher ani heram soglleancher vhôdd bhirant aili.
Porjê modem apostlamnim khup khunna ani ojapam kelim. Tim sogllim eka monan Solomanvachea Tarangnnant ektthãi zatalim.
Lôk tankam vakhanntalo, punn anink konnuch tanchea zomeant bhitôr sorunk fuddem soronaslo.
Somiacher bhavart dovorteleam dadleam ani bailanchi sonkia choddon-vaddon vetali.
Ani oxem zatalem ki, Pedru choltana, tachi savlli punn konnam-konnancher poddun tim ap-aplê piddentlim borim zaunchim mhonn lôk piddevontank choukancher vhoro ani khattincher ani antrunnancher tankam dovri.
Jeruzalea bhonvtonncheam nograntlo-i lôk zomeamnim ietalo ani apnnam borabôr piddevontank ani mhelle otme bosloleank haddtalo, ani tim sogllim borim zatalim.
Tedna porom-iadnik ani tache soglle bhageli, mhonngê Sadukinchea pokxache vangddi, nirdukaien bhòrle,
ani Apostlank dhorun tãnnim tankam êkê sarvzonnik bondkhonnint ghale.
Punn tê rati Sorvesporachea dutan bondkhonnichim daram ugôddlim ani tankam bhair kaddun oxem mhonn’lem:
“Vochat ani Dev-mondirant ube ravat ani porjek hea Jivitachi soglli khobor kolloiat.”
Tankam sanglolê pormannem, dis uzvaddchê adim te Devmondirant gele ani xikovnn diunk lagle.
Porom’-iadnik ani tanche bhageli pavle tedna, tãnnim Mha-Dhormsobha zomoili, mhonngê Israel-porjecheam zantteanchi ak’khi sobha, ani apostlank bondkhonnintle haddunk laile.
Punn subedar bondkhonnint pavle tedna, bhitôr tankam konn mellunk na; dekhun, portun ieun tãnnim sanglem:
“Amkam bondkhônn sarki dhampleli mell’lea, ani paredar daram mukhar paro korun ube asle; punn ti ugôddtôch bhitôr amkam konnuch mellunk na.”
Hi khobor aikun, Devmondiracho sordar ani mukhel iadnik tankam kitem ghòddlem kai mhonn chintunk poddle.
Tednach konn-eklo hi khobor gheun ailo: “Tumi bondkhonnint ghal’le te monis he polleiat Devmondirant ube asat ani porjek xikovnn ditat.”
Tedna sordar apleam subedarank gheun gelo, punn, lôk apnnank fatrait mhonn bhieun, boll korinastanam tãnnim tankam haddle.
Tankam Mha-Dhormsobhê mukhar haddun ube kortôch, porom’ -iadnikan tankam oxem vicharlem:
“Hea nanvan anink xikovnn dina zaunk ami tumkam khôr xiddkavnni dil’li, tori, polleiat, tumchê xikovnnen tumi Jeruzalem bhôrlam ani hea mon’xachea mornnachi zobabdari tumi amcher ghalunk sôdtat.”
Portipall korun, Pedrun ani apostlamnim oxem mhonn’lem: “Mon’xanchi adnea nhoi, punn Devachi adnea ki ami pallunk zai.
Eka rukhar umkollavun tumi jivexim marlo tea Jezuk amcheam purvozanchea Devan punorjivont kelo.
Taka Fuddari ani Soddvonnar korunk ani Tachê vorvim Israelak jivit-mon bodlop ani patkanchem bhogsonnem diunk, Aplê podven Devan Taka voir ubarlo.
Heam soglleam ghòddnneanche ami govai asanv ani Devan Apleô adnea pallteleank zo Povitr Atmo dila, To-i amchê borabôr govai.”
Hem aikun, tancho rag itlo pettlo ki te tankam nattak korunk sôdtale.
Tedea vellar Mha-Dhormsobhecho êk vangddi ubo zalo: to Gamaliel nanvacho êk Farizêv, ani nanvvosto xastri mhonn akhi porza taka lekhtali. Team mon’xank thoddo vêll bhair kaddat mhonn tannem maglem.
Magir Mha-Dhormsobhek heam utramnim to uloilo: “Israel porjecheam mon’xamnô, heam mon’xam vixim tumi kitem korunk sôdtat tachi tumi borich chotrai dhôrat.
Tumi zannont, hea adim Teudas nanvacho konn-eklo upzolo ani apunn konn mhotvacho mhonn sangunk laglo; ani sumar charxim monis tachê pattlean gele; punn taka jivexim marlo ani tache pattlavdar ximpoddle ani nanch zale.
Uprant, lôkgonntechea somoiar, Galileikar Judas upraslo ani apnna pattlean zaitea lokak tannem ôddlo; taka-i jivexim marlo ani tache-i xis zollim-mollim ximpoddle.
Tôr hanv tumkam sangunk sôdtam tem hem: heam mon’xam thaun pois sorat ani tankam sôddat.
Kiteak hem kam’ mon’xam thaun upzolam zalear, tem apxinch fiskotton vetelem; punn tem Deva thaun ieta zalear, tumchean tem nattak korunk zaunchem na; tea bhair, tumi Devacher add zhuzunk pavxeat.”
Tachem tãnnim manun ghetlem.
Tãnnim apostlank apounk dhaddle, tankam mar dilo, Jezuchea Nanvan anink uloina zaunk tankam xiddkaile ani sôddle.
Jezuchea Nanva pasot beman sõsunk apnnank bhag mell’lem mhonn khuxal zaun, te Mha-Dhormsobhentle bhair sorun gele.
Te dispottim Devmondirant ani ghoram-ghoramnim xikovnn diit ani Jezu Kristachem xubhvhortoman porgottit ravle.
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Acts
| 6 |
At that time, as the number of disciples continued to grow, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution.
So the Twelve called together the community of the disciples and said, “It is not right for us to neglect the word of God to serve at table.
Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task,
whereas we shall devote ourselves to prayer and to the ministry of the word.”
The proposal was acceptable to the whole community, so they chose Stephen, a man filled with faith and the holy Spirit, also Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles who prayed and laid hands on them.
The word of God continued to spread, and the number of the disciples in Jerusalem increased greatly; even a large group of priests were becoming obedient to the faith.
Accusation Against Stephen.
Now Stephen, filled with grace and power, was working great wonders and signs among the people.
Certain members of the so-called Synagogue of Freedmen, Cyrenians, and Alexandrians, and people from Cilicia and Asia, came forward and debated with Stephen,
but they could not withstand the wisdom and the spirit with which he spoke.
Then they instigated some men to say, “We have heard him speaking blasphemous words against Moses and God.”
They stirred up the people, the elders, and the scribes, accosted him, seized him, and brought him before the Sanhedrin.
They presented false witnesses who testified, “This man never stops saying things against [this] holy place and the law.
For we have heard him claim that this Jesus the Nazorean will destroy this place and change the customs that Moses handed down to us.”
All those who sat in the Sanhedrin looked intently at him and saw that his face was like the face of an angel.
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Tedna, xisancho ank vaddot vetana, Grik bhas ulovpi Judev mon’xam Hebrêv bhas ulovpi Judevancher gungunnunk laglim, kiteak dispottim jevonn vaddtanam tancheam vidvanchi favo tê fikirin seva zainasli.
Hea khatir bara apostlamnim xisanchi êk zomat apoili ani tankam mhonn’lem: “Devachem utor kuxin dovrun, jevonn vaddchi seva amkam bori sobonam.
Tea pasot tumi, bhavam-bhoinnimnô, tumchê modleam sat dadleank sodun kaddat: te boro man aslele ani Povitr Atmean ani zannvaien bhòrlele zaunche; ani hi jevnnachi seva ami tanchea hatant sompoitelenv.
Magir ami sogllo amcho vêll prarthon korunk ani Devachem utor porgottunk bhettoitelenv”.
Hi ievzônn sogllê sobhen mandun ghetli, ani bhavartan ani Povitr Atmean bhòrlelea Istevak vinchun kaddlo, ani tachê borabôr Filipak, Prokorak, Nikanorak, Timonak, Parmenasak ani Antiokiechea novxisa, Nikolavak.
Hankam tãnnim apostlam mukhar ube kele ani hãnnim magnnem korun tancher hat dovorle.
Sorvesporachem utor ximpddot vetalem ani Jeruzaleant xisancho ank vaddot-choddot vetalo, ani puskoll iadnikamnim porian bhavart manun ghetlo.
Devacheam subham’ denneamnim ani bollan bhòrlolo Istêv loka modem vhoddleô khunna ani vismitam kortalo.
“Svotontr zal’leam mon’xanchem devsthan”, hea nanvachem ek devsthan aslem; hache vangddi asle Sirenache, Aleksandrieche, Silisieche ani Aziechea Prantantle kãi Judev. Tea devsthanantle kãi zann fuddem sorle ani Isteva kodde vad-vivad korunk lagle.
Punn to zannvaien ani Atmean bhoron uloitalo dekhun, taka fuddo korunk tanchê lagim ghoddonaslem.
Tea pasot, tãnnim thoddeam mon’xank sodun kaddle ani tankam oxem mhonnunk xikoilem: “To Moizesacher ani Devacher ninda uloita tem ami aikolam.”
Oxem tãnnim lokak ani zantteank ani xastreank fuloile. Te soglle aile ani Istevak dhorun tãnnim taka Mha-Dhormsobhê mukhar vhelo.
Ani thõi oxem sangunk lottik sakxidarank tãnnim ube kele: “Ho monis hea Povitr Zageacher ani Somurticher add uloit asa. ‘Nazaretkar Jezu hea Povitr Zageachem nisontton kortolo ani Moizesan dil’leô riti-rovisô bodôltolo’ — oxem tannem mhonnlelem ami amcheach kanamnim aikolam.”
Ani tellun tacher nodor mar zalear, neaisobhent boslole tankam tachem mukhamoll eka devdutachem mukhamoll koxem distalem.
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Acts
| 7 |
Then the high priest asked, “Is this so?”
And he replied, “My brothers and fathers, listen. The God of glory appeared to our father Abraham while he was in Mesopotamia, before he had settled in Haran,
and said to him, ‘Go forth from your land and [from] your kinsfolk to the land that I will show you.’
So he went forth from the land of the Chaldeans and settled in Haran. And from there, after his father died, he made him migrate to this land where you now dwell.
Yet he gave him no inheritance in it, not even a foot’s length, but he did promise to give it to him and his descendants as a possession, even though he was childless.
And God spoke thus, ‘His descendants shall be aliens in a land not their own, where they shall be enslaved and oppressed for four hundred years;
but I will bring judgment on the nation they serve,’ God said, ‘and after that they will come out and worship me in this place.’
Then he gave him the covenant of circumcision, and so he became the father of Isaac, and circumcised him on the eighth day, as Isaac did Jacob, and Jacob the twelve patriarchs.
“And the patriarchs, jealous of Joseph, sold him into slavery in Egypt; but God was with him
and rescued him from all his afflictions. He granted him favor and wisdom before Pharaoh, the king of Egypt, who put him in charge of Egypt and [of] his entire household.
Then a famine and great affliction struck all Egypt and Canaan, and our ancestors could find no food;
but when Jacob heard that there was grain in Egypt, he sent our ancestors there a first time.
The second time, Joseph made himself known to his brothers, and Joseph’s family became known to Pharaoh.
Then Joseph sent for his father Jacob, inviting him and his whole clan, seventy-five persons;
and Jacob went down to Egypt. And he and our ancestors died
and were brought back to Shechem and placed in the tomb that Abraham had purchased for a sum of money from the sons of Hamor at Shechem.
“When the time drew near for the fulfillment of the promise that God pledged to Abraham, the people had increased and become very numerous in Egypt,
until another king who knew nothing of Joseph came to power [in Egypt].
He dealt shrewdly with our people and oppressed [our] ancestors by forcing them to expose their infants, that they might not survive.
At this time Moses was born, and he was extremely beautiful. For three months he was nursed in his father’s house;
but when he was exposed, Pharaoh’s daughter adopted him and brought him up as her own son.
Moses was educated [in] all the wisdom of the Egyptians and was powerful in his words and deeds.
“When he was forty years old, he decided to visit his kinsfolk, the Israelites.
When he saw one of them treated unjustly, he defended and avenged the oppressed man by striking down the Egyptian.
He assumed [his] kinsfolk would understand that God was offering them deliverance through him, but they did not understand.
The next day he appeared to them as they were fighting and tried to reconcile them peacefully, saying, ‘Men, you are brothers. Why are you harming one another?’
Then the one who was harming his neighbor pushed him aside, saying, ‘Who appointed you ruler and judge over us?
Are you thinking of killing me as you killed the Egyptian yesterday?’
Moses fled when he heard this and settled as an alien in the land of Midian, where he became the father of two sons.
“Forty years later, an angel appeared to him in the desert near Mount Sinai in the flame of a burning bush.
When Moses saw it, he was amazed at the sight, and as he drew near to look at it, the voice of the Lord came,
‘I am the God of your fathers, the God of Abraham, of Isaac, and of Jacob.’ Then Moses, trembling, did not dare to look at it.
But the Lord said to him, ‘Remove the sandals from your feet, for the place where you stand is holy ground.
I have witnessed the affliction of my people in Egypt and have heard their groaning, and I have come down to rescue them. Come now, I will send you to Egypt.’
This Moses, whom they had rejected with the words, ‘Who appointed you ruler and judge?’ God sent as [both] ruler and deliverer, through the angel who appeared to him in the bush.
This man led them out, performing wonders and signs in the land of Egypt, at the Red Sea, and in the desert for forty years.
It was this Moses who said to the Israelites, ‘God will raise up for you, from among your own kinsfolk, a prophet like me.’
It was he who, in the assembly in the desert, was with the angel who spoke to him on Mount Sinai and with our ancestors, and he received living utterances to hand on to us.
“Our ancestors were unwilling to obey him; instead, they pushed him aside and in their hearts turned back to Egypt,
saying to Aaron, ‘Make us gods who will be our leaders. As for that Moses who led us out of the land of Egypt, we do not know what has happened to him.’
So they made a calf in those days, offered sacrifice to the idol, and reveled in the works of their hands.
Then God turned and handed them over to worship the host of heaven, as it is written in the book of the prophets:
‘Did you bring me sacrifices and offerings
for forty years in the desert, O house of Israel?
No, you took up the tent of Moloch
and the star of [your] god Rephan,
the images that you made to worship.
So I shall take you into exile beyond Babylon.’
Our ancestors had the tent of testimony in the desert just as the One who spoke to Moses directed him to make it according to the pattern he had seen.
Our ancestors who inherited it brought it with Joshua when they dispossessed the nations that God drove out from before our ancestors, up to the time of David,
who found favor in the sight of God and asked that he might find a dwelling place for the house of Jacob.
But Solomon built a house for him.
Yet the Most High does not dwell in houses made by human hands. As the prophet says:
‘The heavens are my throne,
the earth is my footstool.
What kind of house can you build for me?
says the Lord,
or what is to be my resting place?
Did not my hand make all these things?’
Conclusion.
“You stiff-necked people, uncircumcised in heart and ears, you always oppose the holy Spirit; you are just like your ancestors.
Which of the prophets did your ancestors not persecute? They put to death those who foretold the coming of the righteous one, whose betrayers and murderers you have now become.
You received the law as transmitted by angels, but you did not observe it.”
Stephen’s Martyrdom.
When they heard this, they were infuriated, and they ground their teeth at him.
But he, filled with the holy Spirit, looked up intently to heaven and saw the glory of God and Jesus standing at the right hand of God,
and he said, “Behold, I see the heavens opened and the Son of Man standing at the right hand of God.”
But they cried out in a loud voice, covered their ears, and rushed upon him together.
They threw him out of the city, and began to stone him. The witnesses laid down their cloaks at the feet of a young man named Saul.
As they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.”
Then he fell to his knees and cried out in a loud voice, “Lord, do not hold this sin against them”; and when he said this, he fell asleep.
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Porom’-iadnikan Istevak vicharlem: “Te sangtat tem khorem?”
Istevan portipall kelo: “Mhojeam bhavamnô, mhojeam vhoddilamnô, mhojem utor aikat: Harran ganvant tthikann korunk vechê adim, Mezopotamient astana, amchea bapa Abrahamak mhoimecho Dev dixtti poddlo.
Tannem taka mhonn’lem: ‘Tuzo dês sôdd, tujea ghoranneantlo bhair sor, ani Hanv tuka dakhoitolom tea desant voch.’
Tedna to Kaldeikaranchea desantlo bhair sorlo ani Harran ganvant ravunk gelo. Ani tacho bapui mortôch, Devan taka thõisorlo bhair kaddlo ani hea tumi atam ravtat tea desant haddlo.
Tori hea desant êk vet bhôr porian taka daiz dilem na. Punn taka ozun bhurgo naslo tedna, taka ani tachê uprant tachê sonstik Apunn to dês ditolo mhonn Devan bhasailem.
Tôr Dev Abrahama kodde oso uloilo: ‘Tuji sonsôt porkea desant videxi koxi jieteli. To lôk tankam charxim vorsam gulam’ponnant dovrun dogdaitolo.’
Sorvesporan anink-ui mhonn’lem: ‘Jem raxttr tankam gulam’ponnant dovortelem, tea raxttrachi Hanv nit kortolom, ani uprant tim thõisorlim bhair sortelim ani hê svater tim Mhaka bhôztelim.’
Ani Devan Abrahamak sunoticho korar dilo; ani hê porim Izak tacho put zolmotôch, atthvea disa tannem tachi sunôt keli: magir Izakan Jakobachi sunôt keli, ani uprant Jakoban bara porzapotinchi sunôt keli.
He porzapoti, aplea bhava Juzechê nattkaien bhoron, taka gulam’ koso viklo ani oso to Ejiptak pavlo, punn Dev tachê sovem aslo;
ani Tannem taka soglleam vignantlo vattailo ani Ejiptachea raza Farao mukhar itlo taka axirvadan bhôrlo ani xanno kelo, ki Faraon Ejiptacho ani aplea akhea ghoranneacho karbhar tachea hatant ghalo.
Tedna akhea Ejiptant ani Kanaanant dukôll poddun, lokak zaite hal ani upodre bhògche poddle, ani amcheam purvozank jevonn-khann mellona zalem.
Punn Ejiptant orôv asa mhonn Jakobachea kanar poddlem tedna, poilê pavtti amcheam purvozank tannem thõi pattoile.
Dusrê pavtti gele tedna, Juzen apleam bhavank apunn konn to dakhoun dilem, ani Juzechea kuttumbachi soglli khobor Faraok gomli.
Tedna Juzen aplea bapaik Jakobak ani soglleam apleam soiream-dhaireank apounk dhaddlim; tim sogllim mellun ponchastôr zannam aslim.
Ani Jakob Ejiptak denvun gelo; ani uprant, to ani amche purvoz mele.
Tancheô kuddi Xekem’ ganvant porteô vheleô ani Abrahaman thõi Xekemant kimôt farik korun Hemoracheam putam koddli vikti ghetleli tê somadhint teô ghaleô.
Devan Abrahamak bhasail’lo kall lagim pavtam-pavtam, Ejiptant porjecho ank vaddot-choddot gelo.
Itlean Ejiptant dusro eklo raza razvoddki cholounk laglo; taka Juzechi khoboruch nasli.
Tannem amchê porjek naddbudhin vagoili ani amcheam purvozank itli piddapidd dili, ki nigtech zolmol’leam ballank, te vanchche nhoi mhonn, osadd ghalunk tankam hukum’ ghalo.
Oslea vellar Moizes zolmolo ani Devak manovlo: tin mhoine porian taka aplea bapaichea ghorant pôslo.
Magir, taka osadd ghalchea vellar, Faraochê dhuven taka apnnailo ani aploch put koso taka lhan-vhôdd kelo.
Ejiptkaranchi vidhya asli titli-i Moizesak xikoili ani to utramnim ani kornneamnim bollvont zalo.
Challis vorsanchê piraier, apleam bhavam-bhoinnink, mhonngê Israelacheam putam-dhuvank, bhett diunk tachea monant ailem.
Tanchê modlea ekleak konn-eklo Ejiptkar zulum’ kortalo mhonn polleun, Moizes tachea adarak gelo ani, Ejiptkarak jivexim marun, piddapidd bhôgloleacho tannem sudd ghetlo.
Apnna vorvim Dev tankam suttka diunk veta mhonn aplim bhavbhoinn somzotelim mhonn Moizes chint’talo; punn khorench mhollear hem tankam somzonk na.
Dusrea disa, dog zann Israelkar zhogoddtale tedna, Moizes novean thõi dixtti poddlo, ani tanchê modem xanti korunk mhonn tannem mhonn’lem: ‘Ixttamnô, tumi ekamekache bhav; kiteak tôr ekamekak dukhoitat tumi?’
Punn aplea bhavak opman kortalo tea mon’xan Moizesak dhuklun uddoilo ani mhonn’lem: ‘Amchê voir fuddari ani nitidar tuka konnem nemla?
Kal tea Ejiptkarak jivexim marloi tosoch mhaka-i bi marunk sôdtai kitem?’
Hem aikun Moizes pollun gelo ani Madian ganvant ravlo; thõi taka dog put zolmole.
Challis vorsam bhòrlea uprant, Sinai dongra lagchea oronneant, eka zolltea jhilkuttantlea agtteant eka devdutachem taka dorxon mell’lem.
Tem polleun Moizesak ojap dislem. Bariksannen polleunk lagim voch zalear,
Sorvesporacho tallo taka aikunk ailo: ‘Tujeam purvozam, Abrahamacho, Izakacho ani Jakobacho Dev Hanv.’ Moizes koddkoddlo ani tea fuddem mhenotin polleunk taka kalliz zalem na.
Tedna Sorvesporan taka mhonn’lem: ‘Tujeam pãiancheô vhannô kadd, kiteak tum ubo asai ti svat povitr.
Mhoji porza Ejiptant kitli piddapidd bhôgta ti Hanvem dekhlea ani tancheô huieli Hanvem aikoleat ani tika suttka diunk Hanv denvun ailam. Atam ie, Hanv tuka Ejiptant dhaddunk vetam.’
‘Tuka fuddari ani nitidar konnem nemla?’, oxem mhonnun pois kel’lo to konnak? Moizesak nhoi? Tori jhilkuttant devdut konnak dixtti poddlo? Ani tea devduta vorvim Devan konnak mhonn porjecho fuddari ani soddvonnar zaunk dhaddlo? Teach Moizesak!
Ejiptant ani Tambddea Doriant ani challis vorsam bhôr odbhutam ani vismitam korun konnem tankam bhair kaddlim? Teach Moizesan.
‘Tumcheam bhavam-bhoinnim modlo mhojê sarko êk provadi tumchê khatir Dev upzoitolo’, oxem Israel porjek uloilo to konn? Toch Moizes.
Sinai Dongrar devdut uloilo to konna kodde uloilo? Moizesa kodde nhoi? Ani oronneant sobha bhòrtali tedna, porje borabôr, amcheam purvozam borabôr ani devduta borabôr aslo to konn? Ani jivitachim utram, amkam diunk, ghetlim to konn? To toch Moizes!
Tori amche purvoz taka aikunk kobul na zale, tãnnim taka patt keli, ani portun Ejiptak vochpachi khuxi dakhoun tãnnim Aaronak sanglem:
‘Amchê mukhar vochunk amkam dèv korun di; kiteak amkam Ejiptantlim bhair kaddlim tea Moizesachem kitem zalam tachi amkam khoboruch na.’
Tedna tãnnim êk paddkulo kelo ani hê murtik iôdn bhettoilo. Apleanch hatamnim kel’lea kamam pasot tim murgottlim.
Punn Devan tankam patt vôll’li ani ontralla velê foujechi puza korunk tankam soddun dilim.
Tôr oxem provadianchea pustokar
boroil’lem asa:
‘Israelachea Ghorannea, challis
vorsam porian
oronneant boliô ani bolidanam
tunvem Mhaka bhettoileant? Na.
Punn Molokacho tombu ani Refan
devachem noketr
tumcheam khandar tumi vhelim,
heôch teô bhozunk kel’leô murti.
Tôr atam, Babiloniê pelean Hanv tumkam
pordesant dhaddunk vetam.’
Amcheam purvozam sangatim oronneant Govaikecho Tombu aslo; Devan Moizesak formail’lem toxem ani taka nomuno dakhoil’lo tea pormannem, to Tombu kel’lo.
Magir to gheun, amcheam purvozamnim pinddkê-pinddkent samball’lo; xekim, jedna amcheam purvozank zago diunk, Devan tanchea fuddeant raxttrank dhanvddailim ani team raxttrancho dês amchea purvozanchea tabeant kelo, tedna Joxuachea fuddariponna khal to Tombu hea desant bhitôr kaddlo. Davidachea kalla porian to hanga aslo.
David Devak manovlo ani Jakobachea Deva khatir ek mondir toiar korunk tannem maglem,
punn hem mondir Solomanvan Taka bandlem.
Toripunn Bhov-Vorto Dev mon’xancheam hatamnim bandleleam mondiramnim ravona, kiteak provadi oxem mhonnta:
‘Sôrg Mhojem xinvason
ani prithvi Mhojeam pãianchi monnoi:
Koslem mhonn mondir tumi Mhaka
bandtelet?
oxem mhonnta Sorvespor.
Vô Hanvem visôv gheunchê khatir
koslo mhonn zago tumi Mhaka toiar
kortelet?
Heô soglleô vostu Mhojea hatan
vrochleat ki na?’
Tumchem kanttem kitlem mhonn nibor! Tumchim kallzam ani kan Devachea Korarak ovisvaxi! Tumi tôr Povitr Atmeak sodam virôdh kortat; tumcheam purvozamnim kelem toxench tumi-i kortat.
Khõichea tori provadeak tumcheam purvozamnim dhumallo dinastana dovorla? Devak Manovlolo a ieuncho asa mhonn adim-fuddem porgôtt’tale tankam tãnnim jivexim marle. Ani atam tuminch, Tacho ghat gheun, Taka jivexim marlo.
Devdutam udexim tumi Somurt ghetleli, tori ti pallunk na te tumich!”
Hem aikun tanchea kallzant rag xiztalo ani te tacher add aple dant korkoraunk lagle.
Punn Istêv, Povitr Atmean bhòrlolo zaun, sorgak tellun polleunk laglo ani tannem Devachem tez dekhlem, ani Devachea uzvea hatak ubo aslolo Jezuk tannem pollelo.
Tannem mhonn’lem: “Ho polleiat, sôrg ugto zal’lo ani Mon’xacho Put Devachea uzveak ubo aslolo mhaka dixtti poddta.”
Punn tãnnim vhoddlean huieli marleô, hatamnim aple kan dhample, ani soglle borabôr tachea angar gele.
Uprant taka Xara bhair oddun vhelo ani fatramnim marunk lagle. Ani sakxidaramnim aplim avoronnam Saulu nanvachea eka tornnatteacheam pãiam-xim dovorlim.
Istevak fatramnim martale tedna, tannem oxem magnnem kelem: “Somia Jezu, mhozo otmo Tujea hatant ghe.”
Magir, dimbi ghalun, vhoddlea tallean tannem oxi bob marli: “Somia, tankam hea patkache guneanvkar korinaka.” Ani hem mhonnun to ontorlo.
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Acts
| 8 |
Now Saul was consenting to his execution.
Persecution of the Church. On that day, there broke out a severe persecution of the church in Jerusalem, and all were scattered throughout the countryside of Judea and Samaria, except the apostles.
Devout men buried Stephen and made a loud lament over him.
Saul, meanwhile, was trying to destroy the church; entering house after house and dragging out men and women, he handed them over for imprisonment.
Philip in Samaria.
Now those who had been scattered went about preaching the word.
Thus Philip went down to [the] city of Samaria and proclaimed the Messiah to them.
With one accord, the crowds paid attention to what was said by Philip when they heard it and saw the signs he was doing.
For unclean spirits, crying out in a loud voice, came out of many possessed people, and many paralyzed and crippled people were cured.
There was great joy in that city.
Simon the Magician.
A man named Simon used to practice magic in the city and astounded the people of Samaria, claiming to be someone great.
All of them, from the least to the greatest, paid attention to him, saying, “This man is the ‘Power of God’ that is called ‘Great.’”
They paid attention to him because he had astounded them by his magic for a long time,
but once they began to believe Philip as he preached the good news about the kingdom of God and the name of Jesus Christ, men and women alike were baptized.
Even Simon himself believed and, after being baptized, became devoted to Philip; and when he saw the signs and mighty deeds that were occurring, he was astounded.
Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John,
who went down and prayed for them, that they might receive the holy Spirit,
for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus.
Then they laid hands on them and they received the holy Spirit.
When Simon saw that the Spirit was conferred by the laying on of the apostles’ hands, he offered them money
and said, “Give me this power too, so that anyone upon whom I lay my hands may receive the holy Spirit.”
But Peter said to him, “May your money perish with you, because you thought that you could buy the gift of God with money.
You have no share or lot in this matter, for your heart is not upright before God.
Repent of this wickedness of yours and pray to the Lord that, if possible, your intention may be forgiven.
For I see that you are filled with bitter gall and are in the bonds of iniquity.”
Simon said in reply, “Pray for me to the Lord, that nothing of what you have said may come upon me.”
So when they had testified and proclaimed the word of the Lord, they returned to Jerusalem and preached the good news to many Samaritan villages.
Philip and the Ethiopian.
Then the angel of the Lord spoke to Philip, “Get up and head south on the road that goes down from Jerusalem to Gaza, the desert route.”
So he got up and set out. Now there was an Ethiopian eunuch, a court official of the Candace, that is, the queen of the Ethiopians, in charge of her entire treasury, who had come to Jerusalem to worship,
and was returning home. Seated in his chariot, he was reading the prophet Isaiah.
The Spirit said to Philip, “Go and join up with that chariot.”
Philip ran up and heard him reading Isaiah the prophet and said, “Do you understand what you are reading?”
He replied, “How can I, unless someone instructs me?” So he invited Philip to get in and sit with him.
This was the scripture passage he was reading:
“Like a sheep he was led to the slaughter,
and as a lamb before its shearer is silent,
so he opened not his mouth.
In [his] humiliation justice was denied him.
Who will tell of his posterity?
For his life is taken from the earth.”
Then the eunuch said to Philip in reply, “I beg you, about whom is the prophet saying this? About himself, or about someone else?”
Then Philip opened his mouth and, beginning with this scripture passage, he proclaimed Jesus to him.
As they traveled along the road they came to some water, and the eunuch said, “Look, there is water. What is to prevent my being baptized?” [
]
Then he ordered the chariot to stop, and Philip and the eunuch both went down into the water, and he baptized him.
When they came out of the water, the Spirit of the Lord snatched Philip away, and the eunuch saw him no more, but continued on his way rejoicing.
Philip came to Azotus, and went about proclaiming the good news to all the towns until he reached Caesarea.
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Hea khunak Sauluchi soglli maniotai asli.
Tedna Jeruzaleant aslelê povitr-sobhecher add êk vhôdd piddapidd suru zali ani sogllim, apostl mat bhairaun, Judeiachê ani Samariechê bhonvtonn-cheam ganvamnim ximpo-ddlim.
Bhoktivont mon’xamnim Istevak nikhipilo ani tachê pasot motto vilap kelo.
Povitr-sobhechem nisontton korunk Saulu vavurtalo; ghora-ghorant bhitôr sorun, dadleank toxem bailank bhair kaddun to bondkhonnint ghaltalo.
Punn ximpoddlelim tim zollim-mollim xubhvhortoman porgottit gelim.
Oso Filip Samariechea eka nogrant gelo ani tanchê modem Kristak porgôtt kelo.
Tacheam vismitanchi khobor aikun ani khaxa tim polleun sogllea lokan Filip porgôtt’talo to sondêx eka monan mandun ghetlo.
Zaiteam devchar-bosleleam thaun mhelle atme bob marun bhair sortale ani puskoll ar-zal’lim ani thonttim borim zatalim.
Haka lagun tea nogrant vhôdd sontos vostalo.
Teach nogrant Simanv nanvacho êk monis ravtalo ani ghaddiponnam korun Samariekar lokak bhuloitalo. To apunnuch vhôdd mhonn dakhoun uloitalo.
Sogllim, vhoddam toxinch lhanam, tachem chitan aikotalim ani mhonntalim: “Devachi xrêxtt podvi mhonntat to hoch.”
Tim taka chitan aikotalim kiteak zaito kall thaun aplê ghaddividien to tankam bhuloitalo.
Punn Filipan Devachea Rajeachem ani Jezu Kristachea nanvachem xubhvhortoman porgôttlem tedna, dadleamnim toxem bailamnim bhavart dhôrlo ani batism ghetlo.
Simanvan-ui bhavart dhôrlo ani, batism ghetlea uprant, to Filipachi patt sôddinaslo. Khunna ani vhoddlim vismitam zalim tim polleun, to ojap zalo.
Samariechea lokan Devachem utor manun ghetlem mhonn Jeruzaleant asleleam apostlamnim aikolem; ani Pedruk ani Juanvak tanchê-xim dhaddle.
Thõi denvun pavlea uprant, bhavarteank Povitr Atmo mellum mhonn tãnnim magnnem kelem,
karonn tanchê modlea ekleacher porian Povitr Atmo ozun denvunk naslo; tankam fokot Somia Jezuchea nanvan batism dil’lo.
Tedna Pedrun ani Juanvan tancher hat dovorle ani tãnnim Povitr Atmo ghetlo.
Apostlanchê hat-dovornnê vorvim tankam Povitr Atmo mell’lo mhonn Simanvan pollelem tedna, Pedruk ani Juanvak tannem poixe dile
ani mhonn’lem: “Jeam konnancher hanv hat dovrin, tankam Povitr Atmo mellcho mhonn mhaka-i osli podvi diat.”
Punn Pedrun taka zobab dilo: “Devan funkea dil’lem dan poixeamnim viktem gheunk zata mhonn tum somzoloi dekhun tuka ani tujeam poixeank uzo lai.
Hea denneant tuka bhag na, vantto na, kiteak Deva mukhar tujem mon soroll nhoi.
Tujea khotteponnak patt kôr ani tujea monant jem kitem tunvem chintlãi tachem Somia lagim bhogsonnem mag.
Koddu pintachem vik tunvem ghetlãi ani patkacho gulam’ tum zalai mhonn hanv polletam.”
Simanvan zobab diun mhonn’lem: “Tumi sanglam tantlem kãi mhojer iena zaunk mhojê pasot Somia lagim magat.”
Apli govaiki dilea uprant ani Somiacho sondêx porgôtt kortôch, te portun Jeruzaleak gele. Ani Samarie-karancheam zaiteam gramamnim tãnnim xubhvhortoman porgôttlem.
Tedna, Sorvesporachea dutan Filipak uloun mhonn’lem: “Utth ani dokhinnek Jeruzalea thaun Gaza denvun veto margan voch.” Hea margan atam konn vochona.
Mhonntôch to utthun aplê vattek laglo. Ovchituch taka êk Etiopiekar dixtti poddlo; ho êk hizddo ani Etiopiechê Kandaki Ranniechea akhea bhanddaracho odhikari aslo. To Devak bhozunk Jeruzaleak gel’lo ani
aplê gaddier bosun to ghora portotalo. Vatter Izaias provadeachem pustok to vachtalo.
Atmean Filipak mhonn’lem: “Voch ani gaddiê lagim sor.”
Filip dhanvlo ani to Etiopiekar Izaias provadeachem pustok vachta tem aikun tannem vicharlem: “Tum vachtai tem somzotai mum?”
Tannem portipall kelo: “Mhaka somzonni diunk konn na zalear, mhojean koxem somzunk zait?” Mhonntôch, gaddient choddun apnna-xim bos mhonn tannem Filipa lagim maglem.
Povitr Pustokantlo to vachtalo to bhag ho aslo:
“Marunk vhortat toslea lhan
menddrea sarko,
apnnak tastelea mukhar ogich ravtelê
xelliê bhaxen,
tachea tonddantli zap bhair sorunk na!
Tachea hinnponnant tachi nit korun
ghetolo konn na zalo.
Tachem jivit hea sonvsarant veginch
toddun kaddlem;
Dekhun tachê pinddkechi khobor
konn sangunk xoktolo?”
Tedna tea hizddean Filipak mhonn’lem: “Ho provadi apnnachêch vixim vô dusrea konna vixim uloita, tem tum mhaka sangxi?”
Tedna aplem tondd ugddun ani Povitr Pustokantlim tinch utram dhorun Filipan taka Jezucho xubh sondêx porgôttlo.
Fuddem vetam-vetam te udka-xim pavle ani hizddean mhonn’lem: “Polle, hanga thoddem udok asa; hanvem batism gheunk kosli add-khôll asa?”
Tannem gaddi thamboili ani te dog-ui, Filip ani hizddo, udkant denvle ani Filipan taka batism dilo.
Udkantle voir sortôch, Sorvesporachea Atmean Filipak ubarun vhelo ani hizddean taka anink polleunk na; ani sogllo sontosbhorit zaun, tannem aplo fuddlo rosto dhôrlo.
Punn Filip Azotak pavlo ani, soglleam nogramnim bhonvun, Xezareiak vocho porian xubhvhortoman porgottit ravlo. S1 Sauluchem Porivorton
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Acts
| 9 |
Now Saul, still breathing murderous threats against the disciples of the Lord, went to the high priest
and asked him for letters to the synagogues in Damascus, that, if he should find any men or women who belonged to the Way, he might bring them back to Jerusalem in chains.
On his journey, as he was nearing Damascus, a light from the sky suddenly flashed around him.
He fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting me?”
He said, “Who are you, sir?” The reply came, “I am Jesus, whom you are persecuting.
Now get up and go into the city and you will be told what you must do.”
The men who were traveling with him stood speechless, for they heard the voice but could see no one.
Saul got up from the ground, but when he opened his eyes he could see nothing; so they led him by the hand and brought him to Damascus.
For three days he was unable to see, and he neither ate nor drank.
Saul’s Baptism.
There was a disciple in Damascus named Ananias, and the Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.”
The Lord said to him, “Get up and go to the street called Straight and ask at the house of Judas for a man from Tarsus named Saul. He is there praying,
and [in a vision] he has seen a man named Ananias come in and lay [his] hands on him, that he may regain his sight.”
But Ananias replied, “Lord, I have heard from many sources about this man, what evil things he has done to your holy ones in Jerusalem.
And here he has authority from the chief priests to imprison all who call upon your name.”
But the Lord said to him, “Go, for this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites,
and I will show him what he will have to suffer for my name.”
So Ananias went and entered the house; laying his hands on him, he said, “Saul, my brother, the Lord has sent me, Jesus who appeared to you on the way by which you came, that you may regain your sight and be filled with the holy Spirit.”
Immediately things like scales fell from his eyes and he regained his sight. He got up and was baptized,
and when he had eaten, he recovered his strength.
Saul Preaches in Damascus. He stayed some days with the disciples in Damascus,
and he began at once to proclaim Jesus in the synagogues, that he is the Son of God.
All who heard him were astounded and said, “Is not this the man who in Jerusalem ravaged those who call upon this name, and came here expressly to take them back in chains to the chief priests?”
But Saul grew all the stronger and confounded [the] Jews who lived in Damascus, proving that this is the Messiah.
Saul Visits Jerusalem.
After a long time had passed, the Jews conspired to kill him,
but their plot became known to Saul. Now they were keeping watch on the gates day and night so as to kill him,
but his disciples took him one night and let him down through an opening in the wall, lowering him in a basket.
When he arrived in Jerusalem he tried to join the disciples, but they were all afraid of him, not believing that he was a disciple.
Then Barnabas took charge of him and brought him to the apostles, and he reported to them how on the way he had seen the Lord and that he had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus.
He moved about freely with them in Jerusalem, and spoke out boldly in the name of the Lord.
He also spoke and debated with the Hellenists, but they tried to kill him.
And when the brothers learned of this, they took him down to Caesarea and sent him on his way to Tarsus.
The Church at Peace.
The church throughout all Judea, Galilee, and Samaria was at peace. It was being built up and walked in the fear of the Lord, and with the consolation of the holy Spirit it grew in numbers.
Peter Heals Aeneas at Lydda.
As Peter was passing through every region, he went down to the holy ones living in Lydda.
There he found a man named Aeneas, who had been confined to bed for eight years, for he was paralyzed.
Peter said to him, “Aeneas, Jesus Christ heals you. Get up and make your bed.” He got up at once.
And all the inhabitants of Lydda and Sharon saw him, and they turned to the Lord.
Peter Restores Tabitha to Life.
Now in Joppa there was a disciple named Tabitha (which translated means Dorcas). She was completely occupied with good deeds and almsgiving.
Now during those days she fell sick and died, so after washing her, they laid [her] out in a room upstairs.
Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him with the request, “Please come to us without delay.”
So Peter got up and went with them. When he arrived, they took him to the room upstairs where all the widows came to him weeping and showing him the tunics and cloaks that Dorcas had made while she was with them.
Peter sent them all out and knelt down and prayed. Then he turned to her body and said, “Tabitha, rise up.” She opened her eyes, saw Peter, and sat up.
He gave her his hand and raised her up, and when he had called the holy ones and the widows, he presented her alive.
This became known all over Joppa, and many came to believe in the Lord.
And he stayed a long time in Joppa with Simon, a tanner.
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Itlea mhonnosôr, Saulu Somia- cheam xisancho apunn jiv kaddtolo mhonn tankam bhenkddaunk bhonvtalo ani hê axen tacheach jivak thar naslo. To porom’-iadnika-xim gelo
ani hê Vattecheam apnnak melltit team pattlavdarank, dadleank toxench bailank, dhorun Jeruzaleak haddunk Damaska-devsthanancheam vhoddilank diunchim tannem potram maglim.
Damaskachê vatter, xara lagim pavtam-pavtam, ovchit sorga velo êk uzvadd tachê sobhonvtim porzoll’lo.
To dhornnir xevttolo ani tedna tannem êk tallo aikolo. To Taka oxem mhonntalo: “Saulu, Saulu, kiteak mhonn tum Mhaka piddapidd ditai?”
Tannem vicharlem: “Tum konn, Saiba?” Tallean zap dili: “Hanv Jezu, ani Mhakach tum piddapidd ditai.
Atam utth ani xarant voch ani tunvem kitem korunk zai tem konn tuka sangtolo.”
Tachê borabôr provas kortale te thottakun mone zale, kiteak tãnnim tallo aikol’lo khorem, punn konnakuch polleunk naslo.
Saulu zomni velo utthlo ani, tache dolle ugte asun-ui, taka kãich disonaslem. Tea pasot Damaska porian tãnnim taka hatak dhorun vhelo.
Tin dis porian tachean kãich polleunk nozo aslem ani to kãi jevunk na ani pieunk-ui na.
Damaskant Ananias nanvacho êk xis aslo. Dorxonant Somi apnna kodde oxem uloita mhonn tannem aikolem: “Ananias!” Tedna tannem zap dili: “Ho polle hanv asam, Somia.” Somian taka mhonn’lem:
“Utth ani Ubo mhonntat tea Rostean voch ani Judasachea ghorant, Tarsusachea Saulu mhonnlelea konn-ekleachi khobor kadd; to magnnem korta.”
Ani apnnak novean nodor mellunk Ananias mhonnlolo konn-eklo bhitôr ieun apnnacher hat dovorta mhonn Saulun dorxonant pollelem.
Tedna Ananiasan mhonn’lem: “Somia, hea mon’xa vixim ani Jeruzaleant Tujeam bhoktank tannem kitle koxtt dileat tê vixim zaiteam zannam koddchem hanvem aikolam.
Ani Tujem nanv gheteleam somestank dhorunk mhonn mukhel iadnikanchi podvi gheun to hanga aila.”
Somian taka zobab dilo: “Tori astana tum voch, kiteak, raxttram toxench razam mukhar ani Israel-porjê mukhar, Mhojem nanv porgottunk ho monis Mhojem vinchun kaddlelem hatiar.
Mhojea Nanva pasot tannem kitlem sõsunk poddtelem tem Hanv taka dakhoitolom.”
Tedna Ananias gelo. To ghorant bhitôr sorlo ani rokddench Saulucher aple hat dovrun tannem mhonn’lem: “Saulu bhava, tuji nodor tuka porti mellche khatir ani tum Povitr Atmean bhorche khatir, tum ietaloi tê vatter tuka dixtti poddlo tea Somia Jezun mhaka dhaddla.”
Thõichê-thõich Saulu-cheam dolleantlim khovollam koxim bhi poddlim ani taka novean nodor aili; ani utthun tannem batism ghetlo.
Jevlea uprant taka novean ghottai mell’li.
Damaskant xisam borabôr thodde dis sarlea uprant,
Jezu Devacho Put mhonn to devsthanamnim rokddoch porgottunk laglo.
Taka aikotalim tim sogllim ojap zaun mhonntalim: “Hem Nanv ucharteleancho Jeruzaleant bhosm korunk vavurtalo to ani hanga asleleam xisank dhorun mukhel iadnikam fuddem vhorunk hangasôr ail’lo to monis hoch nhoi?”
Punn Saulu odik-odik bollixtt zait vetalo ani, Jezu Krist mhonn ruzu korun, Damaskant ravteleam Judevank gondhollak ghaltalo.
Zaiteam disam uprant, Judeva-mnim Sauluk jivexim marunk guddmêll kelo;
punn hi khobor Sauluk pavli. Tacho prann kaddunk darvonntteam-xim te rat-dis paro korun asle,
punn xisamnim taka vhelo ani êkê panttlent ghalun taka ratcho kotta velean denvoilo.
Jeruzaleant pavlo tedna, xisanchea zomeak ektthãi zaunk to proitn kortalo, punn tim sogllim taka bhietalim: to khorench êk xis zala mhonn sotmanunk tim pattim sortalim.
Barnabasan taka ghetlo ani apostlam-xim vhelo, ani vatter astana Somi Sauluk koso dixtti poddlo ani kitlea kalljidarponnan Saulun Damaskant Jezuchea nanvan xubhvhortoman porgôttlem, hem sogllem Barnabasan tankam sanglem.
Tedna Saulu tanchê borabôr Jeruzaleant bhonvunk laglo ani hurben Somiachea nanvan tannem provochon korunk suru kelem.
Punn Grik bhas ulovpi Judevam kodde uloun vad-vivad zalea uprant, te taka jivexim marunk ievjitale.
Hem aikun bhavam-bhoinnimnim taka Xezareiak vhelo ani hanga thaun taka porot Tarsusak dhaddun dilo.
Ak’kea Judeiant, Galileiant, ani Samarient povitr-sobha sovosthaien jietali ani Somiachi bhokti korun ani Povitr Atmeachê ghottaien ani urben bhoron ti vaddot vetali.
Ganvam-ganvamnim bhett diunk vochun Pedru xekim Lid’dent ravteleam bhoktam-xim pavlo.
Thõi taka Eneias nanvacho êk arkar mell’lo; atth vorsam to khattir poddlolo aslo.
Pedrun taka mhonn’lem: “Eneias, Jezu Krist tuka boro korta. Utth ani tujem bixannem sarkem kôr.” Ani to rokddoch utthlo.
Lid’dent ani Xaronant ravteleamnim taka dekhlo ani tim sogllim Somiachim pattlavdar zalim.
Jop’pa nogrant Tabita nanvachi êk bhavarti asli (tichea nanvacho ôrth chitoll). Aplea jivitant ti sodanch khup doiall kornneo kortali ani bhik ditali.
Team disamnim ti bori na zali, ani meli; tãnnim tika dhuli ani uprant voilea vosreant dovorli.
Lid’da Jop’pak lagim mhonntôch, Pedru thõi asa mhonn xisamnim aikolem tedna, “Vegim-vegim amchê-xim ie.”, oxem sangun dogam dadleank tachê-xim pattoile.
Pedru utthlo ani tanchê borabôr gelo. Thõi pavona fuddem taka tãnnim unchlea vosreant vhelo. Taka veddho ghalun soglleô vidva roddtaleô ani apnnank Tabitan anglim ani avoronnam kel’lim tim taka dakhounk lagleô.
Pedrun tankam soglleank bhair dhaddleô ani dimbier ravun magnnem kelem; uprant mel’lê kuddi vatten porton, tannem mhonn’lem: “Tabita, utth!” Tinnem aple dolle ugôddle ani Pedruk polleun ti bosli.
Hat diun tannem tika ubi keli ani uprant bhavarteank ani vidvank apoilim ani tankam ti jivi zal’li dakhoili.
Hi khobor sogllea Jop’pak gazli ani zaiteamnim Somiacher bhavart dovorlo.
Ani Pedru konn-eka Simanv chamarager Jop’pant zaite dis ravlo.
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Acts
| 10 |
Now in Caesarea there was a man named Cornelius, a centurion of the Cohort called the Italica,
devout and God-fearing along with his whole household, who used to give alms generously to the Jewish people and pray to God constantly.
One afternoon about three o’clock, he saw plainly in a vision an angel of God come in to him and say to him, “Cornelius.”
He looked intently at him and, seized with fear, said, “What is it, sir?” He said to him, “Your prayers and almsgiving have ascended as a memorial offering before God.
Now send some men to Joppa and summon one Simon who is called Peter.
He is staying with another Simon, a tanner, who has a house by the sea.”
When the angel who spoke to him had left, he called two of his servants and a devout soldier from his staff,
explained everything to them, and sent them to Joppa.
The Vision of Peter.
The next day, while they were on their way and nearing the city, Peter went up to the roof terrace to pray at about noontime.
He was hungry and wished to eat, and while they were making preparations he fell into a trance.
He saw heaven opened and something resembling a large sheet coming down, lowered to the ground by its four corners.
In it were all the earth’s four-legged animals and reptiles and the birds of the sky.
A voice said to him, “Get up, Peter. Slaughter and eat.”
But Peter said, “Certainly not, sir. For never have I eaten anything profane and unclean.”
The voice spoke to him again, a second time, “What God has made clean, you are not to call profane.”
This happened three times, and then the object was taken up into the sky.
While Peter was in doubt about the meaning of the vision he had seen, the men sent by Cornelius asked for Simon’s house and arrived at the entrance.
They called out inquiring whether Simon, who is called Peter, was staying there.
As Peter was pondering the vision, the Spirit said [to him], “There are three men here looking for you.
So get up, go downstairs, and accompany them without hesitation, because I have sent them.”
Then Peter went down to the men and said, “I am the one you are looking for. What is the reason for your being here?”
They answered, “Cornelius, a centurion, an upright and God-fearing man, respected by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear what you have to say.”
So he invited them in and showed them hospitality.
The next day he got up and went with them, and some of the brothers from Joppa went with him.
On the following day he entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends.
When Peter entered, Cornelius met him and, falling at his feet, paid him homage.
Peter, however, raised him up, saying, “Get up. I myself am also a human being.”
While he conversed with him, he went in and found many people gathered together
and said to them, “You know that it is unlawful for a Jewish man to associate with, or visit, a Gentile, but God has shown me that I should not call any person profane or unclean.
And that is why I came without objection when sent for. May I ask, then, why you summoned me?”
Cornelius replied, “Four days ago at this hour, three o’clock in the afternoon, I was at prayer in my house when suddenly a man in dazzling robes stood before me and said,
‘Cornelius, your prayer has been heard and your almsgiving remembered before God.
Send therefore to Joppa and summon Simon, who is called Peter. He is a guest in the house of Simon, a tanner, by the sea.’
So I sent for you immediately, and you were kind enough to come. Now therefore we are all here in the presence of God to listen to all that you have been commanded by the Lord.”
Peter’s Speech.
Then Peter proceeded to speak and said, “In truth, I see that God shows no partiality.
Rather, in every nation whoever fears him and acts uprightly is acceptable to him.
You know the word [that] he sent to the Israelites as he proclaimed peace through Jesus Christ, who is Lord of all,
what has happened all over Judea, beginning in Galilee after the baptism that John preached,
how God anointed Jesus of Nazareth with the holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him.
We are witnesses of all that he did both in the country of the Jews and [in] Jerusalem. They put him to death by hanging him on a tree.
This man God raised [on] the third day and granted that he be visible,
not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead.
He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead.
To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name.”
The Baptism of Cornelius.
While Peter was still speaking these things, the holy Spirit fell upon all who were listening to the word.
The circumcised believers who had accompanied Peter were astounded that the gift of the holy Spirit should have been poured out on the Gentiles also,
for they could hear them speaking in tongues and glorifying God. Then Peter responded,
“Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?”
He ordered them to be baptized in the name of Jesus Christ.
Then they invited him to stay for a few days.
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Xezareiant Kornel nanvacho êk monis aslo. Romi loskorachê “Italiani” mhonnlolê Polttonnecho to xotpoti aslo.
To bhoktivont monis aslo ani aplea ghorabeacheam soglleam mon’xam borabôr Devak bhôztalo. Lokak to zaito adar ditalo ani sodanch Devak magnnem kortalo.
Êk dis, sanjecheam sumar tin vorancher, Devacho êk dut aplea ghorant bhitôr sortalo ani “Kornel” mhonnun apnnak ulo kortalo to tannem dorxonant sarko dekhlo.
Devdutak polleun to koddkoddlo. Tannem mhonn’lem: “Kitem ga, Saiba?” Devdutan portipall kelo: “Tuzo ugddas koso, tujim magnnim ani tujim danam Deva mukhar choddun pavleant.
Atam Pedru mhonnlolea konn-eka Simanvak apounk Jop’pa nogrant mon’xank dhadd.
To eka Simanv chamarager vostek asa ani hachem ghor doriachê kinarer asa.”
Tachê lagim uloilo to devdut vetôch, Kornelan dogam chakrank ani aplê sevek asleleantlea eka bhoktivont soinikak apoile,
ani, kitem ghòddlelem tem tankam sangun, tankam Jop’pak dhaddle.
Dusrea disa, te apli vatt cholun, nogra lagim pavtana, don’parchea vellar prarthon korunk Pedru pattosar choddlo.
Taka bhuk lagli ani to jevnnak ravtalo, punn jevonn toiar zatanam, Povitr Atmeacho bhar tacher ailo.
Sôrg ugto zal’lo tannem dekhlo ani char-ui konnxeamnim dhôrloli ani sorgar thaun zomni porian denvoil’li êk vhoddli ôl koxi kitem tannem dekhlem.
Ticher asleô sonvsarantleô char pãiancheô soglleô mon’zati ani jivannim ani ontralla velim suknnim ticher aslim.
Tedna taka oxem mhonntalo to êk tallo tannem aikolo: “Pedru, utth, mar ani kha.”
Punn Pedrun zobab dilo: “Na, Saiba, kodinch na! Opovitr ani mhellem kitench hanvem kednanch khaunk na.”
Anink êk pavtt tea tallean taka mhonn’lem: “Devan xud’dh kelam tem tum opovitr mhonnonaka.”
Hem oxem tin pavtti ghòddlem ani rokddench sogllem portun sorgar ubaron gelem.
Hea dorxonachi somzonni kitem kai mhonn to chintunk poddlo. Itlea mhonnosôr, Kornelan dhaddlele monis pavle. Simavachem ghor khõi asa tem sodun kaddlem ani te darachea umbrear thamble.
Ani ulo korun Pedru mhonnlolo Simanv thõi vostek asa kai mhonn tãnnim vicharlem.
Pedruchem lokx ozun dorxonacher astana, Atmean taka mhonn’lem: “He polle, teg monis tuka sôdtat.
Utth, sokol denv ani tanchê borabôr voch; pattim-fuddem sorum naka, kiteak Hanvench tankam dhaddleat.”
Sokla denvun vochun, Pedrun team mon’xank mhonn’lem: “Tumi sôdtat to monis hanvuch; kiteak aileat tumi?”
Tãnnim zobab dilo: “Kornel xotpoti êk promannik ani Devachi bhokti korpi monis; taka Judevanchi akhi porza man dita. Tuka apnnager apoi mhonn ani tunvem taka kitem sangchem asa tem aikun ghe mhonn Devan taka Aplea povitr duta vorvim sanglam.”
Pedrun team mon’xank bhitôr apoile ani tankam vostek dovorle.
Dusrea disa to tanchê borabôr vattek laglo ani tanchê sangatim Jop’pache thodde bhav-ui gele.
Anink eka disan te Xezareiak pavle. Apleam soiream ani lagxileam ixttam sangatim Kornel tankam ravtalo.
Ani Pedru ghorachea umbrea-xim pavtôch, Kornel taka mellunk gelo ani pãiam poddun taka nomoskar kelo.
Punn Pedrun taka oxem mhonnun utthoilo: “Utth, tôr hanv-ui êk monis.”
Uloit-uloit te bhitôr gele ani hanga ektthãi zal’lo to khup lôk tankam mell’lo.
Tannem tankam oxem mhonn’lem: “Eka Judêv mon’xan eka videxeak ektthovunk ani tanger ravunk kitlem vittechem tem tumi zannont. Punn khõicheach mon’xak hanvem opovitr ani mhello mhonncho nhoi mhonn Devan mhaka dakhoilam.
Heach pasot tunvem mhaka apounk dhaddtôch hanv pattim-fuddem soronastana ailam. Tôr hanv tujê lagim vichartam: tunvem mhaka kiteak mhonn apounk dhaddlai?”
Kornelan zobab dilo: “Tin dis zale, hêch ghoddier, mhojea ghorant sanjecheam tin voranchem hanv magnnem kortalom; ovchit zhogzhogit vostr ghalun êk monis mhojea fuddeant ubo zalo.
Tannem mhaka oxem mhonn’lem: ‘Kornel, Devan tujem magnnem aikun ghetlem ani tujeam danancho Deva mukhar ugddas zalo.
Tôr Jop’pak aslelea Simanv mhonntat tea Pedruk apounk dhadd. To Simanv chamarager ravta ani tachem ghor doriachê kinarer asa.’
Tea pasot hanvem tuka rokddoch apounk dhaddlo ani tunvem ieun borem kelem. Tôr polle, hanga ami tujê mukhar ektthãi zal’lim asanv, Sorvesporan tuka kitem sangunk formailam tem aikunk ami toiar asanv.”
Tondd ugddun Pedrun ulounk suru kelem. Tannem mhonn’lem: “Dev tonddak polleun mon’xam modem ontôr korina: hem sot mhonn mhaka tthavem zalem;
punn konn-ui monis, khõichea-i raxttracho to zaum, Devachi bhokti korta ani Devachê khuxê pormannem cholta tôr, to ki Devak manovta.
Devan Jezu Krista vorvim xantichem xubhvhortoman porgottunk Israelacheam putam-dhuvank nirôp dhaddlo; Toch soglleancho Somi.
Akhea Judeiant kitem ghòddlam tem tumi zannont: Juanvan batism porgôttlo tethun thaun, Jezun Galileia-sun Aplem kam’ suru kelem.
Devan hea Nazaretchea Jezuk Povitr Atmean ani xoktin makhlo. Veta thõi Tannem borem kelem ani devcharachê podvê khal asleleank suttka dili, kiteak Dev Tachê sovem aslo.
Judeikaranchea prantant ani Jeruzaleant Tannem keleô team soglleam vostunche ami govai. Eka lankddar umkollaun tãnnim Taka jivexim marlo.
Punn tisrea disa Devan Taka punorjivont kelo ani To dixtti poddunk nirmilem:
Sogllea lokak nhoi, punn Devan adim-fuddem nemleleam govaiank; amich te govai, To mel’leantlo punorjivont zatôch Tachê borabôr jevleanv ani pieleanv te.
Jiveam ani mel’leancho Mon’subidar Apnnak Devan nemla mhonn lokak porgottunk ani haka govai diunk Tannem amkam adnea dilea.
Tacher bhavart dovortat tim sogllim Tachea nanvan patkanchem bhogsonnem ghetat mhonn soglle provadi govai ditat.”
Pedru oxem uloita thõich astana, tachem utor aikoteleam soglleancher Povitr Atmo denvun ailo.
Videxeank porian Devan Povitr Atmeachem dennem favo kelem mhonn Pedru borabôr ail’le te sunôt kel’le soglle bhavarti thottakle.
Kiteak tim atveô bhasô uloitalim ani Devak vakhanntalim mhonn tankam aikum ietalem.
Tedna Pedrun mhonn’lem: “Amkam mell’lo toch Povitr Atmo tankam-i mell’lo mhonntôch, tankam udkacho batism diunk konnachean addaum-ieta?”
Tannem tankam Jezu Kristachea nanvan batism diunk formailem. Uprant, thodde dis apnnam-xim rav mhonn tãnnim tachê kodde maglem.
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Acts
| 11 |
Now the apostles and the brothers who were in Judea heard that the Gentiles too had accepted the word of God.
So when Peter went up to Jerusalem the circumcised believers confronted him,
saying, “You entered the house of uncircumcised people and ate with them.”
Peter began and explained it to them step by step, saying,
“I was at prayer in the city of Joppa when in a trance I had a vision, something resembling a large sheet coming down, lowered from the sky by its four corners, and it came to me.
Looking intently into it, I observed and saw the four-legged animals of the earth, the wild beasts, the reptiles, and the birds of the sky.
I also heard a voice say to me, ‘Get up, Peter. Slaughter and eat.’
But I said, ‘Certainly not, sir, because nothing profane or unclean has ever entered my mouth.’
But a second time a voice from heaven answered, ‘What God has made clean, you are not to call profane.’
This happened three times, and then everything was drawn up again into the sky.
Just then three men appeared at the house where we were, who had been sent to me from Caesarea.
The Spirit told me to accompany them without discriminating. These six brothers also went with me, and we entered the man’s house.
He related to us how he had seen [the] angel standing in his house, saying, ‘Send someone to Joppa and summon Simon, who is called Peter,
who will speak words to you by which you and all your household will be saved.’
As I began to speak, the holy Spirit fell upon them as it had upon us at the beginning,
and I remembered the word of the Lord, how he had said, ‘John baptized with water but you will be baptized with the holy Spirit.’
If then God gave them the same gift he gave to us when we came to believe in the Lord Jesus Christ, who was I to be able to hinder God?”
When they heard this, they stopped objecting and glorified God, saying, “God has then granted life-giving repentance to the Gentiles too.”
The Church at Antioch.
Now those who had been scattered by the persecution that arose because of Stephen went as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but Jews.
There were some Cypriots and Cyrenians among them, however, who came to Antioch and began to speak to the Greeks as well, proclaiming the Lord Jesus.
The hand of the Lord was with them and a great number who believed turned to the Lord.
The news about them reached the ears of the church in Jerusalem, and they sent Barnabas [to go] to Antioch.
When he arrived and saw the grace of God, he rejoiced and encouraged them all to remain faithful to the Lord in firmness of heart,
for he was a good man, filled with the holy Spirit and faith. And a large number of people was added to the Lord.
Then he went to Tarsus to look for Saul,
and when he had found him he brought him to Antioch. For a whole year they met with the church and taught a large number of people, and it was in Antioch that the disciples were first called Christians.
The Prediction of Agabus.
At that time some prophets came down from Jerusalem to Antioch,
and one of them named Agabus stood up and predicted by the Spirit that there would be a severe famine all over the world, and it happened under Claudius.
So the disciples determined that, according to ability, each should send relief to the brothers who lived in Judea.
This they did, sending it to the presbyters in care of Barnabas and Saul.
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Videxeamnim-i Devachem utor mandun ghetlem mhonn Judeiant asleleam apostlamnim ani bhavam-bhoinnimnim aikolem ani,
Pedru Jeruzaleak ailo tedna, sunôt kel’leamnim tachi ttika korun mhonn’lem:
“Sunôt korunk naslo-leanger kiteak ravloi tum, ani tanchê borabôr kiteak mhonn jevloi?”
Tedna, zobab diun, Pedrun ekan-ek viskuttaun sanglem:
Êk dis hanv Jop’pa nogrant aslom tedna, magnnem kortam astana Povitr Atmeacho bhar mhojer ailo; tedna eka dorxonant char-ui konnxeamnim dhôrleli sorgar thaun zomni porian denvoil’li êk vhoddli ôl koxi kitem hanvem dekhlem. Hem nitt mhojê-xim denvun ailem.
Hanvem tancher barik nodor marli ani sonvsarantleô mon’zati, zonavoram ani jivannim ani varea velim suknnim hanvem pollelim.
Tedna oxem mhaka mhonntalo to êk tallo hanvem aikolo: ‘Pedru, utth, mar ani kha!’
Punn hanvem mhonn’lem: ‘Na, Saiba! Koxench na! opovitr ani mhellem kodinch mhojea tonddant bhitôr sorunk na!’
Anink êk pavtt tea sorga velea tallean mhaka mhonn’lem: ‘Devan nitoll kelam tem tum opovitr mhonn lekhinaka.’
Hem oxem tin pavtti ghòddlem ani uprant sogllem portun sorgar ubaron gelem.
Tednanch ovchit hanv ravtalom tea ghorachea umbrea-xim teg monis ube zale. Xezareia thaun mhaka mellunk tankam dhaddlele.
Ani tanchê borabôr vochunk pattim-fuddem soronaka mhonn Povitr Atmean mhaka sanglem. Tedna sô bhav mhojê borabôr aile ani ami tea mon’xachea ghora geleanv.
Aplea ghorant êk devdut ubo aslolo apnnak dixtti poddlo ani apnnak oxem mhonn’lem mhonn tannem amkam sanglem: ‘Jop’pak Pedru mhonnlelea Simanvak apounk dhadd;
to uloitolo team utram vorvim tuka ani tujea akhea kuttumbak taronn melltelem.’
Hanvem ulounk suru kelem tedna, survatek amcher denvlolo toch Povitr Atmo tancher denvlo.
Tedna mhaka Somiacheam heam utrancho ugddas ailo: ‘Juanvan udkan batism dilo, punn tumkam Povitr Atmeacho batism melltolo.’
Somia Jezu Kristacher ami bhavart tthevlo tedna Devan amkam dilam tench dennem Tannem tankam-i dilem zalear, Devak addkhôll ghalunk hanv konn?”
Hem aikun te oge poddle ani Devak vakhannun tãnnim oxem mhonn’lem: “Mhonntôch, Jivitak pavoita toslem jivit-mon bodlop videxeank-ui Devan dilem.”
Isteva pasot piddapidd diunk suru kelem tedna zollim-mollim ximpoddlo to bhavarti lôk Fenixiek, Xiprusak ani Antiokiek porian pavlo, punn, Judevam bhair, tim anink konnankuch Devachem utor porgottinaslim.
Tantle thodde Xiprusache ani Xirenache dadle Antiokiek gele ani thõi Grikank-ui Somia Jezuchem xubhvhortoman porgottunk tãnnim suru kelem.
Somian tankam adar dilo ani zaitim zannam bhavart dhorun Somia-xim portolim.
Hi tanchi khobor Jeruzaleachê povitr-sobhechea kanar poddli ani tãnnim Barnabasak Antiokiek dhaddlo.
Thõi pavtôch, Devachem dennem polleun, to kuxal zalo ani kallzant thaun Somiak visvaxi ravunk tannem tankam hurba dili.
Kiteak to êk boro ani Povitr Atmean ani bhavartan bhòrlolo monis aslo. Ani Somiacho pattlav korteleancho ank zaito choddlo.
Uprant Barnabas Pauluk sodunk Tarsusak gelo ani,
to mell’lea uprant, tannem taka Antiokiek haddlo. Ek akhem voros thõichê povitr-sobhê modem te jiele ani puskôll lokak tãnnim xikovnn dili. Ani oxem Antiokient xisank poilêch pavtti “Kristanv” mhonn addnanv poddlem.
Tedna thodde provadi Jeruzaleak thaun Antiokiek aile.
Tanchê modlo eklo, Agabus mhonnlolo, utthlo ani akhea sonvsarar dukôll poddtolo mhonn Atmeachea preronnan sangunk laglo. Ani Klaudius somrazachea kallar toxem ghòddlem.
Zonn-ekleak tankta tea pormannem Judeiant ravteleam bhavam-bhoinnink modôt diunchi mhonn xisamnim tharav ghetlo.
Ani tãnnim oxem kelem ani Barnabasachea ani Sauluchea hatant ghalun tãnnim zannteank adar pattoun dilo.
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