Conservapedia - User contributions [en]

Talk:Conservative Bible Project

2016-10-25T19:41:01Z

Winterstorm89:

For older discussion, see [[Talk:Conservative Bible Project/Archive 1|here]].

== Comments ==

:As a participant in the [[Conservative Bible Project]], I was amazed at how much insight into the world and into logic was gained from nearly every verse that I translated. This was the finest educational project that I have ever done.--[[User:Aschlafly|Andy Schlafly]] 11:17, 23 April 2010 (EDT)

I did very little work, but from what I did do, I would agree with Andy's comments. My learning acquired in this matter is the very real latitude there is translating from the Greek and Aramaic and how a translation can reflect on what we hope to get out of it, and the purpose or the people and "address" we envision for it[[User:BertSchlossberg|BertSchlossberg]] 12:40, 23 April 2010 (EDT)
:It's one of the finest educational works of the last century, in my opinion. I wish I had registered sooner to help! [[User:AlfredB|AlfredB]] 13:10, 23 April 2010 (EDT)
I discovered just how wildly different translations can be, and learned a fair bit about books I'd read little or superficially in the past. [[User:DouglasA|DouglasA]] 13:20, 23 April 2010 (EDT)

I was astonished at how conservative [[St. Paul]] was in his letters. He was far to the right of modern conservatives.--[[User:Aschlafly|Andy Schlafly]] 13:35, 23 April 2010 (EDT)

How do I go about helping out? -[[User:JasoT|JasoT]] 00:45, 2 August 2010 (EDT)

:Pick any verse of the Bible you like, and either improve the translation that is there or propose a translation if it has not been done yet. I look forward to learning from your edits.--[[User:Aschlafly|Andy Schlafly]] 00:56, 2 August 2010 (EDT)

How do I get an invite to the Google group for this project? Thanks in advance. I would like also to assist with the project as I have time. - [[User:BradleyC|BradleyC]]

== Why the first instance? ==

"Father, forgive them; for they know not what they do." What is wrong with this? As a believer in Biblical inerrancy I do not see why you would change the Bible to meet with "conservative thought patterns". What is the reason for removing this? --[[User:LanthanumK|L]][[User talk:LanthanumK|K]] 16:43, 17 November 2010 (EST)

: The doctrine of Biblical inerrancy does not resolve the issue of a few passages of doubtful authenticity. Your quoted passage has heavy liberal overtones, suggesting it is suspect. Scholarly analysis independently confirms that it is not authentic.

: What are the liberal overtones? First, note how often the media, movies, books and liberals love to quote that passage rather than other passages given far greater emphasis. The quoted phrase is false: many of Jesus's persecutors knew what they were doing. The quoted passage contradicts many other statements and facts about Jesus. Jesus did not forgive sins without repentance, but [[liberals]] like to pretend falsely that repentance is not necessary. Let's not be misled, and let's not mislead others.--[[User:Aschlafly|Andy Schlafly]] 18:41, 17 November 2010 (EST)

::The people who nailed him on the cross did not know that he was God; rather, they thought that he was a common criminal. Later, in Luke 23:47, the centurion realized that he was a righteous man, even though he still did not realize that he was God.

::The Bible should be translated according to the meaning of the original Greek and Hebrew words, and it should ''not'' be translated by people who do not know God; that is why the modern Bible version are so messed up because people don't care about God's word and put in what they want, disregarding what it means. --[[User:LanthanumK|L]][[User talk:LanthanumK|K]] 09:39, 18 November 2010 (EST)

:::I'm a bit puzzled by this as well. Perhaps I've misunderstood you, but it sounds as if your standard for declaring a Bible passage to be illegitimate is that it is cited by liberals. That hardly seems sufficient. Furthermore, given that forgiveness is a major theme of the Gospels, isn't the line at least consistent with the rest of the text? --[[User:DrewJ|DrewJ]] 14:35, 18 November 2010 (EST)

::::I definitely did not agree with it, but wanted to find out why. Conservatism should conform to the Bible, not the Bible to conservatism. --[[User:LanthanumK|L]][[User talk:LanthanumK|K]] 15:16, 18 November 2010 (EST)

::::: Folks, you're ducking the flaw in the passage: ''repentance is required for forgiveness''. It's [[liberal denial]] to pretend otherwise, and that's why liberals love this passage. Scholars agree it's not authentic.--[[User:Aschlafly|Andy Schlafly]] 17:59, 18 November 2010 (EST)

:::::: Jesus forgives everyone of what they did to him on the earth; that is why there is another verse that says "Every blasphemy against the Son of man shall be forgiven" (paraphrase) This corresponds right. --[[User:LanthanumK|L]][[User talk:LanthanumK|K]] 19:53, 18 November 2010 (EST)

::::::: LK, perhaps you've been misled by [[liberals]]. Jesus talked more about [[Hell]] than about [[Heaven]]. Repentance is a prerequisite to forgiveness. The [[Bible]] is crystal clear about this.--[[User:Aschlafly|Andy Schlafly]] 20:01, 18 November 2010 (EST)

You can forgive someone who wrongs you without them ever repenting of the wrong they did to you. There are more meanings to forgiveness than you think. The verse does not state that they automatically went to heaven. --[[User:LanthanumK|L]][[User talk:LanthanumK|K]] 15:46, 19 November 2010 (EST)

:That was always my understanding of the passage, but even that's not really relevant to whether or not it belongs in the Bible. If you had some evidence that the verse was based on a bad translation/interpretation or was not present in the original Hebrew or Greek versions, this wouldn't be an issue. However, it appears to me (and again, correct me if I'm wrong) that you are rejecting it based on politics rather than validity or consistency. --[[User:DrewJ|DrewJ]] 16:01, 19 November 2010 (EST)

::Christ did not engage in spin, LanthanumK. Forgiveness is just that. The act of our forgiving shouldn't be predicated on what the person does or does not do.....that remains the province of the Lord to judge them. --<big>[[User:TK|'''ṬK''']]</big>/Admin[[User_Talk:TK|/Talk]] 16:02, 19 November 2010 (EST)

LK, if you're not going to address my points, then this discussion has become unproductive. [[Jesus]] repeatedly emphasized that repentance is a pre-condition to forgiveness by [[God]], and Jesus repeatedly emphasized that Hell awaits those who don't repent. It's fine to forgive your neighbor, but your neighbor isn't going to obtain forgiveness from God without repentance. [[Liberal denial]] is working overtime to hide this truth.--[[User:Aschlafly|Andy Schlafly]] 20:44, 19 November 2010 (EST)

:Why do you hide behind a smoke screen of conservatism? Jesus forgave them for what they did to him on the cross; since they did not repent, any sins after that would still send them to hell. Its [[conservative denial]] to pretend otherwise. --[[User:LanthanumK|L]][[User talk:LanthanumK|K]] 21:17, 19 November 2010 (EST)
:Jesus did forgive them while on the cross, but did that mean those same people were given eternal life on the spot? No. And while Jesus was forgiving them, they sat amongst themselves casting the dice for the clothes they had ripped from His body before they crucified Him. Kinda sounds like they continued with their sinning despite what Jesus did, doesn't it? I think you had better read your Bible a little closer; maybe it'll help clear the fog you've created around yourself. [[User:Karajou|Karajou]] 21:36, 19 November 2010 (EST)
: The key thing to keep in mind here, I think, is that just because Jesus forgives you for some specific sins, that doesn't mean he forgives you for ALL your sins, and especially for sins you may commit in the future. So someone forgiven by Jesus can still go to Hell if they continue to be sinful afterwards. --[[User:TeacherEd|TeacherEd]] 22:37, 19 November 2010 (EST)

::Surely unconditional and unilateral forgiveness or withholding forgiveness until the offender repents depends on the nature of the situation. Both are reflected in the scriptures. The verses quoted below are from the New Testament of the Conservapedia Bible--a most reliable Modern English translation, done by the best of the public in over two months, much more efficiently than other translations such as the NIV currently being worked on by the elitist college professors dominated Committee on Bible Translation.
:::‘Remember always, that if another should harm you, you should rebuke him, and if he repents, you should forgive him.’ (Luke 17:3)
::That is clearly conditional on repentance. However,
:::‘Thus you should be merciful, as your Father is merciful. Judge not, and you shall not be judged; blame not, and you shall not be blamed; forgive, and you shall be forgiven.’ (Luke 6:36-37)
::and
:::‘Because if you forgive men the wrongs they do, your heavenly Father will forgive you as well. But if you do not forgive men their wrongdoings, your Father will not forgive your wrongdoings either.’ (Matthew. 6:14-15)
::would appear to be unconditional, unless it can be shown that some verses of the scriptures take precedence over others.
::Surely Christian personal forgiveness takes place in the heart regardless of the sin or a lack of confession and repentance. Forgiveness protects us from developing grudges, becoming bitter and resentful, which may turn to hatred or anger. Forgiveness also ensures that we reflect first on our own sins and God’s gracious forgiveness toward us as undeserving sinners. It is a Christian's love for the sinner that will move him to repent.
::I am fascinated by the suggestion that the quoted phrase "Father, forgive them; for they know not what they do." is false and would love to learn more about that. Who are the Scholars who agree it's not authentic and which of their publications deal with the issue?
::Surely Christ's death on behalf of mankind was so that God would not immediately call the sinner to judgment when he sinned? Without the death of Christ, God’s justice and holiness would have required the immediate judgment of the sinner. Since Jesus died for our sins, a temporal postponement or suspension of judgment occurs, not eternal forgiveness. That is reflected in "Father, forgive them; for they know not what they do." If they ‘know not what they do’ they cannot repent, but once aware of what they have done, they will have ample opportunity to do so.
::[[User:AmandaBunting|AmandaBunting]] 20:21, 20 November 2010 (EST)

::: Amanda, you also ignore the fact that [[Jesus]] emphasized [[Hell]] more than [[Heaven]]. Who do you think goes to Hell, if not unrepentant sinners???

::: Your first quote from Scriptures is clear, and your second and third quotes do not contradict the first one. Moreover, the suggestion that man forgive unconditionally does not mean that [[God]] will. [[Jesus]] was crystal clear that Hell is real and crowded.

::: [[Liberal denial]] of the existence of Hell is axiomatic to [[liberal]] misinformation. As to the phrase "Father, forgive them; for they know not what they do," it's simply not there in the "early and diverse manuscripts." (Philip Comfort, "Essential Guide to Bible Versions"). It's obviously a liberal distortion.--[[User:Aschlafly|Andy Schlafly]] 20:46, 20 November 2010 (EST)

::: Amanda, you use a lot of words, but don't say many insightful things. I am going to provide a concise answer to your main question - why is "Father, forgive theml for they know not what they do" most likely inauthentic. First off, this verse appears only in Luke, and not any of the other gospels. More importantly, however, it doesn't appear in many of the earliest manuscripts of the gospel, thus implying it was added in later, and not written by the original author. Many scholars acknowledge this, and many Bible translations do not include the verse (the United Bible Society for example does not include it in their translation). I recommend doing more research before engaging in a discussion here. --[[User:TeacherEd|TeacherEd]] 20:48, 20 November 2010 (EST)

::Andy, I referred to a temporal postponement or suspension of judgment occurring, not eternal forgiveness. I saw no reason to mention Hell, or Heaven for that matter, in a discussion about the nature of forgiveness. I can however assure you that I am fully aware that Hell is real and crowded full of sinners. Thank you for the Philip Comfort reference. I will endeavour to acquire a copy. TeacherEd, thank you for further clarification about the authenticity of the phrase in question. I can assure you that I make the utmost efforts to research that of which I wish to learn more. Perhaps I am not the best of researchers. I once tried to search the online New American Bible but was unsuccessful. I come here to learn from a unique and unparalleled educational resource. I assumed in good faith, and with an open mind, that engaging in discussion was part of that learning process. [[User:AmandaBunting|AmandaBunting]] 21:50, 20 November 2010 (EST)

:::Amanda, since you agree that Hell is real and crowded, who do you think goes there? Not repentant sinners, but unrepentant ones. This isn't rocket science, and it is absurd for [[liberals]] to deny that unrepentant sinners go to [[Hell]].--[[User:Aschlafly|Andy Schlafly]] 21:58, 20 November 2010 (EST)

::Sorry if I was unclear. I of course meant that Hell is full of unrepentant sinners, for not to repent is the ultimate sin. Please forgive my oversight. [[User:AmandaBunting|AmandaBunting]] 22:06, 20 November 2010 (EST)
::: I'm glad you have come to realize the truth on this matter! For learning more about Biblical concepts, I recommend signing up for the [[Bible Lectures]] --[[User:TeacherEd|TeacherEd]] 17:31, 21 November 2010 (EST)

Stephen, in Acts 7, said, "Lord, lay not this sin to their charge." Was he a liberal as well? What is frequently ignored is that there is two types of forgiveness: (1) forgiveness on a human level and (2) forgiveness on a divine level. I can forgive someone for sinning against me, but that does not mean God forgives them (if they've not repented). On the other hand, they could gain God's forgiveness, but I could staunchly refuse to forgive them out of anger and spite. So when Jesus said "Father forgive them," He was not granting them forgiveness on a divine level. If He WAS granting them divine forgiveness for their sins, He would have just pronounced their sins forgiven (like he did on other occasions in the NT). Instead, He asked the Father to forgive them. Why didn't Jesus pronounce their sins forgiven? Because they did not show faith in Him and they did not show repentance. His prayer was answered in part starting at Pentecost when the people were granted "remission of sins" through their repentance and subsequent baptism. The evidence supporting this passage's inclusion in the NT is overwhelming. I personally serve a God who can preserve His word through the ages. --[[User:BradleyC|BradleyC]]

== Bible Project ==

Hello, I think that this Bible Project is just to pick verses out of the Bible to use them to your extent. The Bible should be read in ''context''. The meaning of a verse can be changed by the verse following it... What is the good of this project? [[User:Xeno|Xeno]] 08:37, 23 February 2011 (EST)

:This project is comprehensive and does not take verses out of context. The good of it is to produce a more precise translation free of [[liberal bias]].--[[User:Aschlafly|Andy Schlafly]] 09:37, 23 February 2011 (EST)

== Hello ==

I just found this from the main page and commend the site for creating this excellent resource. You have my best wishes for success.--[[User:RoyT|RoyT]] 15:29, 19 March 2011 (EDT)

== Intrigued ==

How is this project definitively different than the project which produced the NET Bible (http://net.bible.org/)?
:According to [http://bible.org/article/preface-net-bible-first-edition their 'about' page], the main motivation for that project was to produce a Bible translation with liberal copyright terms. As you can see from the article, the CBP has much broader aims than that. [[User:Jcw|Jcw]] 18:57, 19 August 2011 (EDT)

::The NET Bible is a helpful project, but it may suffer from some of the same weaknesses that Wikipedia has: allowing too much trivia (which can obscure learning) and not adhering to conservative principles to facilitate the most accurate result.--[[User:Aschlafly|Andy Schlafly]] 22:39, 19 August 2011 (EDT)

== User: Conservative - my criticisms of the Conservative Bible Project ==

I am not a fan of the Conservative Bible Project.

Here are a list of my objections:

1. At a bare minimum translating the Bible well requires a strong knowledge of Hebrew/Greek, a knowledge of Ancient Near East (ANE) culture (cultural context which affects how language is used and thus how words should be translated - tribal culture of 12 tribes of Israel, idioms, etc.) and exegetical principles (see: [http://www.godward.org/archives/BS%20Notes/Basic%20rules%20for%20NT%20exegesis.htm Basic rules of New Testament exegesis]).

I don't think academia is the sole way of gaining knowledge. On the other hand, I don't see the project recommending various resources and having translators be required to read these resources before participating in the project. One way or another, I think people need to show they are competent before getting involved in the project. I am not saying that everyone who participated in this project was necessarily incompetent as I recall TerryH indicated he studied under someone very knowledgeable about Bible translating, but I do think the bar was set too low for people to participate.

Let me illustrate an important point:

So as not to be rude and to keep family harmony, I took a gamble one time and I had a family member who did not go to barber school cut my hair and she did an excellent job. However, when doing things like going over bridges and having dental work done, I would like to know that the people involved knew their stuff. As a Christian, the Bible is too important a book for me to take a gamble by relying on a translation done by people who don't have the requisite knowledge.

2. List of [[Essay:Best New Conservative Words|"powerful conservative words"]] to be used in the translating: I think when you translate you should use the best word available and not have a prior agenda of putting certain words in.

Plus, I am not a fan of the [[Essay:Best New Conservative Words]] page as don't buy the idea that the Western World has become more conservative over time and I have reservations about the idea that conservative words have been created at a geometric rate. I think Western culture has become more liberal and less Bible believing in the last 50 years or so for example (abortion, less people in Western Civilization believing in Bible inerrancy). I also think the webpage has examples of words which have attempted to be forced to be "conservative words" such transistor, clueless, cogent, coolant, etc. However, there are encouraging things happening now in the the Western World and the world at large such as fiscal conservatism having a higher profile, the explosive growth of [[global Christianity]], pro-life movement making some progress, etc. etc.

3. I do realize that Western Civilization has been profoundly affected by the Bible in a positive way. Yet, the name of the project, the [[Essay:Best New Conservative Words|"powerful conservative words"]] mentioned above and the lack of knowledge of ANE culture among some translators gives me the suspicion that personal preferences and modern American conservatism ideas are influencing the project too much rather than original intent of the Bible writers. Ancient Hebrew tribal culture and first century culture in the Mediterranean are in some ways was a lot different than modern American culture and modern Western conservative ideas.

4. I see the translation principles unnecessarily reflecting the personality/ideas/preferences of the creator of the project.

For example, one of the principles of the project is: "Credit Open-Mindedness of Disciples: crediting open-mindedness, often found in youngsters like the eyewitnesses Mark and John, the authors of two of the Gospels". The apostles were upbraided over and over by Jesus for their lack of teachability plus except for Peter, the disciples did not initially believe the women's report about their visit to Jesus's tomb. Peter, however, ran to the tomb to investigate.

Here is another example: "Prefer Conciseness over Liberal Wordiness: preferring conciseness to the liberal style of high word-to-substance ratio; avoid compound negatives and unnecessary ambiguities; prefer concise, consistent use of the word "Lord" rather than "Jehovah" or "Yahweh" or "Lord God.""

I have certainly seen my share of liberals at Conservapedia drone on and on via talk pages about nothing. On the other hand, in this instance I see overemphasis on conciseness due to the predilection of Mr. Schlafly. God has various names in the Bible and they are used to convey the various attribute/qualities of God (see: [http://bible.org/article/names-god names of God]). For example, El Shaddai:“God Almighty. I also see the lack of appreciation for the various names of God as being a symptom of not understanding and appreciating Ancient Near East (ANE) culture enough in order to provide an excellent translation. Names were very important in terms of their meaning in ANE culture and that is one reason why Abraham and Peter had their names changed for example.

5. After doing some quick searches, I found Christians on the internet criticizing the project and providing examples were the translating was done poorly for key Bible verses which are cited often by the Christian community as far as doctrine. Those verses have been fixed, but I don't think the mistakes should have happened in the first place.

6. There isn't any requirement that someone be a Christian to participate in the project. Given various non-Christians trying to pervert or censor the Bible (Thomas Jefferson's version of the Bible removing all the miracle verses, Jehovah Witness versions of the Bible trying to deny the deity of Christ, etc.), I think this is a big flaw of the project. Plus, according to the Bible, Christians are given the Holy Spirit which guide them whereas non-Christians are at emnity with God and can even be demonically possessed. In addition, having a good understanding of Christian theology is helpful to understand the Bible from a big picture perspective and aids in the ability to do Bible exegesis/translating. Non-Christian translators are often going to fall short in this respect.

SUMMARY: While I do have other criticisms of the project, those are my principle criticisms. Barring the name of the project being changed and barring some radical changes to the project, I will stick with primarily using my NASB and NKJV versions of the Bible and I will not be using the Conservative Bible. [[User:Conservative|Conservative]] 05:57, 23 October 2011 (EDT)

:First time poster, long time reader. Just registered my account to post this, so go easy. :)
:I agree with what [[User:Conservative]] has posted here, but I think it tells of a bigger problem; that is to say, that the Conservapedia has kind of forgotten its ''purpose''. Was this site not meant to be the "Wikipedia Without Liberal Bias"? A Wikipedia with quality, concise articles and a source for education and learning ''without'' the indoctrination?
:As a long-time reader, I see lots of things here that make me wince. My kids accordingly go to a private school, rather than being tutored here, partially because of these issues. Is it not time that the Conservapedia administration sit down and ask themselves some hard questions? Every organization has to do it at some point, small or large, and Conservapedia -- despite its excellent moral foundation -- is no exception.
:One of those questions is, regretfully, is... "is the Conservative Bible Project actually worth continuing?" Or even worth keeping? Does it, ultimately, do more harm than good?
:Personally, on this issue, I am with [[User:Conservative]]. I believe that the Bible, Christian ethics and morals, and Conservatism as a whole can stand on its own merits; millions and indeed billions of people worldwide agree with this simple assertion. There were conservatives before Conservapedia and if we pulled the plug today, there'd still be conservatives tomorrow. Conservatism doesn't need fixing because, simply put, it's not broken.
:But Conservapedia isn't perfect, either, and nothing is to be honest. We are all flawed copies of God's perfect image, with vices and errors all our own... that's just the Human condition. While I agree with [[User:Conservative]] on specific matter, regarding the Bible Project, I must confess that there are certain other elements of Conservapedia that I consider to be... regretable. A dark stain on an otherwise noble enterprise. I'm sure you all know what I mean.
:Without going into specifics, I can say that the number of 'attack pages' on Conservapedia -- especially those hidden in the form of the Essay namespace -- is disheartening. Once again, Christianity, Conservative values -- these things stand on their own and do not require constant reinforcement. I would like to see Main Page Right being used for something ''other'' than political grandstanding (Obama is out the next election, we all know it) or the constant promotion of the Question Evolution! campaign... instead, I'd like to see interesting historical events. Points of interest, like, the work of Robert Oppenheimer and how his work harnessing the atom created the greatest peacekeeping tool the Earth has ever seen. I'd like to read about alternate takes on the Theory of Relativity without it being linked to ''moral'' relativity. There's no link there other than the name. Call it the Hand of God Theory if you want, the bottom line is, no matter how accurate or inaccurate it is its ''name'' has no bearing on anything. I'd like to see pieces on dark-ages metalwork, on the Apollo programme, on the first man in space, on the Roman Empire.
:I'd like to see a positive spin on ''everything'' we do. We're not here to call names, insult people of other faiths and beliefs (or to push an agenda)... like the wise men used to say back in the day, "Just the facts, ma'am".
:I believe that facts, not rhetoric, not insults, not 'satires', are what Conservapedia needs. Just the facts, nothing more, nothing less. If that means we have to, say, accept that certain individuals who are well liked held Liberal views -- then that's fine. They are mortal men, flawed and weak as the rest of us, and they are not perfect. Rather than belittle and insult Liberals, why don't we try and be a guiding force for ''good'' - to be a shining, unfailing example of professionalism, and demonstrate the value of Conservative values. Hard work gives good results, my dad always used to say, and that's what I believe we should demonstrate at every opportunity.
:This is, I believe, the way forward for Conservapedia. Tone down the rhetoric, encourage tolerance and diversity, remove all of the inflammatory and hyperbolic articles, return to our roots... that of teaching and learning, knowledge and the persuit of knowledge, humility and love, tolerance and peace. Focus on history, art, science, culture, religion (''all'' religions), and let the merits of our work bear the fruits that are due to us.
:In summary, instead of constantly saying how we are better than Liberals, we should ''show'' them we are better... through our courage in setting a bold, bright, shining example.
:
: -- L.Hill
::::L.Hill, thanks for agreeing with me on some points. Second, Solomon said there is a time for everything under the sun and I do think satire has a place in a project like Conservapedia which is part news (front page), part encyclopedia and part essays. Third, I do think that evolutionism is one of the most pernicious ideologies in the Western World and efforts to combat it are noteworthy. Next, I think America and Europe are going to soon have to pay for their past financial folly in terms of the debts they have accrued. With the resulting greater scarcity of resources, I think this will cause more partisan bickering and not less and Greece rioting is a harbinger of things to come in many parts of the world. I do know that the revival associated with [[John Wesley]] avoided revolution in England and I am hoping something similar happens in the West as it will avoid a lot of unnecessary turmoil and violence. Lastly, sometimes criticism is necessary and there is no way to put a positive spin on it. While optimism has its place, constructive criticism and satire have their place as well. Being a Christian, I do have an optimistic view of life as I read the book of Revelation and it has a happy ending. Plus, I do think that adversity builds character. [[User:Conservative|Conservative]] 09:39, 23 October 2011 (EDT)
:::::It was not a problem at all, and call me Lauren. :) --[[User:LHill|LHill]] 11:24, 23 October 2011 (EDT)

I agree with Conservative that there is a place for satire on Conservapedia, especially in essay space. He makes good points about the Bible project, though it could be an interesting endeavor if someone with knowledge of the ancient Hebrew and Greek. I say it should be on hiatus until someone knowledgeable comes along. Conservative makes some really good points here, and I am optimistic about Revelation as well.--[[User:JamesWilson|James Wilson]] 09:48, 23 October 2011 (EDT)

== Reply to the above criticisms ==

The above criticisms are presented and argued well. But they overlook some key facts:

*[[professor values]] increasingly control modern translations of the [[Bible]], and those translations are predictably distorting the meaning for liberal purposes
*as in many other areas (such as [[public schools]] v. [[homeschooling]]), the [[best of the public]] is the best counterweight to [[atheistic]] influence
*the [[Conservative Bible Project]] has already yielded much benefit, as in uncovering the pro-[[abortion]] slant of the [[NIV]] (see [[Feminist Bible]])
*an online approach to learning the Bible is essential because young people do not read books, including the Bible, as much anymore
*new [[Essay:Best New Conservative Words|conservative linguistic insights]] are appearing weekly, and only the Conservative Bible Project is going to make use of them to uncover the profound original intent in some biblical verses

The [[Conservative Bible Project]] addresses the above five issues, and addresses them well.--[[User:Aschlafly|Andy Schlafly]] 10:31, 23 October 2011 (EDT)
:::Andy, I clearly indicated that academia is not the only way to learn or show you are knowledgeable. I have no problem with the best of the public working on a Bible translating project, but they need to actually show they are the best before working on the project through showing they have: an extensive knowledge of Hebrew/Greek, an understanding of ANE culture, an understanding of [http://www.godward.org/archives/BS%20Notes/Basic%20rules%20for%20NT%20exegesis.htm Bible exegesis/translation principles], and lastly, have an understanding of Christian theology and be a Christian. Right now, there are too many novices in terms of their knowledge and ability working on the project. There are some tasks which require a lot of knowledge to do well and Bible translation is one of them. Employers hire people without academic credentials if they have the skills/knowledge, but they don't hire people off the street unless they are up to the job. I think the Bible is too important a book to translate poorly. Lastly, I raised some legitimate points that you avoided addressing. Unless the project is radically revamped on how it is done, I think it should be deleted. [[User:Conservative|Conservative]] 10:49, 23 October 2011 (EDT)

:The first of the well-presented points is: ''At a bare minimum translating the Bible well requires a strong knowledge of Hebrew/Greek, a knowledge of Ancient Near East (ANE) culture (cultural context which affects how language is used and thus how words should be translated - tribal culture of 12 tribes of Israel, idioms, etc.) and exegetical principles (see: Basic rules of New Testament exegesis). '' I entirely agree with this point - and sadly, I haven't yet met a contributor to this project who knows more than the most basic Greek. And the lack of such knowledge can't be compensated for by good intentions! [[User:AugustO|AugustO]] 10:50, 23 October 2011 (EDT)

The Greek and Hebrew languages are well understood and readily available to any internet user. In this electronic age a laptop and a browser are superior to (and faster than) the finest Greek/Hebrew scholar. Some may wince at that observation, but it's the same reason that sales of the Encyclopedia Britannica declined and Borders has gone bankrupt.

::Borders went bankrupt because of some bad business decisions on their part, not because of free (and in many cases incorrect) information that's available on the internet. Borders 1) failed to establish a online presence, instead choosing to go into partnership with Amazon, which had no (real) incentive to assist a rival bookseller in increasing sales, and they 2) failed to establish their ''own'' proprietary e-book system, unlike Amazon (Kindle) and Barnes & Noble (Nook). It's the brick-and-mortar stores that are suffering - Amazon's sales are up, but people are choosing to buy e-books instead of hard copies. --[[User:SharonW|SharonW]] 17:22, 23 October 2011 (EDT)

The real challenge to a Bible translation today is the ever-changing English language into which the Greek/Hebrew must be translated. English terms like "peace be with you" are constantly changing their meaning and a good translation has to have enough political savvy to react to liberal and atheistic biases that creep into language. See [[liberal creep]]!

The objection to the [[Conservative Bible Project]] is like saying an engineer should not try to build a bridge unless he first becomes a master in trigonometry. That objection doesn't work, because the trigonometry is well-understood and modern challenges in building a good bridge have little to do with sine and cosine functions.

The [[CBP]] stacks up favorably against any academic translation out there. You can pick a few verses, and so will I, and I bet CBP is better.--[[User:Aschlafly|Andy Schlafly]] 16:41, 23 October 2011 (EDT)
:May I ask, Andy, whether you speak or read any language other than English? That would help me better understand your arguments. I know some German and French, and find that translations between these (fairly closely related) languages is not at all trivial. --[[User:FrederickT3|FrederickT3]] 16:57, 23 October 2011 (EDT)

::Aschlafly, You used again and again a Google search to bolster your claim that ἰδού can be translated as ''at that moment''. I've shown again and again that your Google searches were incorrect (see e.g., [[Talk:John_1-7_%28Translated%29#.28Matthew_27:51.29_At_Bible_Translation_Issues.2C_no._17.2C_you_wrote:_The_word_.22behold.22_appears_frequently_in_the_KJV_but_lacks_a_modern_equivalent._Is_there_a_strategy_for_this_dealing_with_this_concept.3F_Possibilities_include_.22rejoice.22.2C_.22observe.22.2C_.22listen.22.2C_.22note_that.22.2C_and_ignoring_it_altogether_.28which_modern_versions_often_do.29._Here.2C_you_omit_the_nuance_at_the_moment_which_you_used_in_Matthew_27:51._I_checked_a_couple_of_dictionaries_and_failed_to_find_at_the_moment_as_a_translation_of_.E1.BC.B0.CE.B4.CE.BF.CF.8D._Where_did_you_find_it.3F|here]] and [[Talk:Biblical_scientific_foreknowledge#Shroud_of_Turin|here]]). So, I'm utterly unconvinced that using these tools while knowing only very little Greek will get good results! [[User:AugustO|AugustO]] 16:58, 23 October 2011 (EDT)

:::Well, I'm not sure how much my input is wanted here considering that this a Christian translation of the Bible and I'm a Jew... But as a Hebrew speaker I must say that I was positively impressed by the Conservative Bible Project's translation of the Old Testament. For example, as I see [[Bible Retranslation Project|here]] one of the suggestions for this new translation is to replace the word "kill" in some of the instances in which it appears with the word "murder".

:::This is most correct in my opinion. For example, "Thou shalt not kill" should really be "Thou shalt not murder". The Hebrew word in the original text which is often translated to "kill" is "Tirzakh" (תרצח). This word only refers to the act of murder, not killing in general, and in fact the Almighty sanctions several killings in the Old Testament. Based on this I get the impressions that with enough work the project's volunteers can produce an accurate translation of the Bible. [[User:Markman|Markman]] 17:34, 23 October 2011 (EDT)

::::Thanks for the superb example, Markman! That does illustrate nicely the value in this project.

::::Perhaps this analogy would also help persuade some of the doubters: designers of a masterful computer chess program that plays the game better than the finest chess expert in the world do not need to be good chess players themselves! It would obviously be fallacious to criticize a computerized chess program based on the level of chess-playing skills of its designers.

::::If there are still any doubters, let's do this: pick your very best translation of the Bible, and let's compare key verses to the [[Conservative Bible Project]]. You can pick any five verses, and I'll pick any five verses, and observers can comment on which translation is better.--[[User:Aschlafly|Andy Schlafly]] 18:19, 23 October 2011 (EDT)
:::::1 Corinthians 13 1-5
NKJV:
1 Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal.

2 And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing.

3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.

4 Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up;

5 Does not behave rudely, does not seek its own, is not provoked, thinks no evil;

CBP:

1 If I could speak all the languages of men and angels but I didn't have love, I would just be making noise like a gong or cymbal.

2 And if I had the gift of prophecy and understood all mysteries and knew everything, if I had enough faith to move mountains-- Without love, I am nothing.

3 And if I gave everything I own to feed the poor, if I gave my body to be burned-- Without love, I gain nothing.

4 Love is patient and kind. It doesn't envy. It doesn't boast, it isn't inflated.

5 It isn't rude or self serving. It isn't quick to anger. It doesn't focus its thoughts on wrong things.

I must admit that the CBP has a clearer, more concise wording, and fits in better with modern English. The quality of this passage of the CBP is on par with the NKJV.--[[User:JamesWilson|James Wilson]] 18:26, 23 October 2011 (EDT)
=== Another reply to Andy Schlafly ===
Andy, you wrote: "The Greek and Hebrew languages are well understood and readily available to any internet user. In this electronic age a laptop and a browser are superior to (and faster than) the finest Greek/Hebrew scholar."

As far as the ancient Greek and Hebrew languages being well understood, this is patently false as a blanket statement. There is some correlation between how far you go back into history and the available evidence that is available. Ancient historians more often face the challenge of having merely fragmentary evidence so their educated guesses are probabilistic in terms of their accuracy depending on the amount of available evidence. I know you have received some flack about your world history lectures as of late. I will briefly state that I read a few of your world history lectures and some of them I really enjoyed and found informative and insightful, but I regrettably must say that I found some error in your material. For example you wrote: "World history" is the true story of thought, ideas, culture, language, wars, governments, and economic systems throughout all of mankind's history. This includes billions of people over thousands of years. '''Every source is available to us''', including the Bible. '''Everything mankind has ever written, invented, observed, conquered and destroyed is part of "World history."''' This is demonstrably untrue.

For example, here is a case of a historical source not being available to us. the Bible says, "Is it not written in the book of Jashar?"(Joshua 10:13) [http://www.christiancourier.com/articles/1026-what-was-the-book-of-jashar] Here is what the American Bible Society says; "The Book of Jashar is one of the lost source books of early Israelite poetry from the Amarna Age (15th and 14th centuries B.C.). It is excerpted twice or possibly three times in the Old Testament."[http://record.americanbible.org/content/bible-qa/book-jashar-missing-book] So you are clearly wrong about "every source is available to us". I suggest removing this statement from your world history lecture.

I have another example. This what a very conservative Orthodox Jewish site says about the identification of biblical animals: "After all, there are many biblical animals and plants whose identification is uncertain, as documented by Professor Yehuda Feliks in his Hachai Vehatzomeach Batorah."[http://www.aishdas.org/toratemet/en_pamphlet2.html] I know the translation of certain biblical animals is more challenging because the NIV translates the word "hare" as rabbit and rabbits were not introduced into Israel into post-biblical history. Again, this comes down to knowing the ANE history/culture. In this case, a novice armed with a laptop is more apt to make a mistake because he does not understand the importance of the exegetical principle of taking into account the ANE history/culture.

Now does the above mean that we need to throw out biblical history like some radical skeptics/atheists unknowledgeable about historical investigations claim? No. And no adult lives his life demanding absolute certainty. Children in an area uninhabited by poisonous snakes might leap on their beds because they are afraid a poisonous snake (or monster) might be under their bed due to some show they watched on television, but adults have enough wisdom and experience to realize the probability of a poisonous snake being under their bed does not warrant leaping into their bed and is hard on the furniture.

Lastly, translating comes down to context and translating an ancient language from another culture adds another layer of difficulty. Unless you are knowledgeable of the words surrounding a particular word and unless you have some understanding of the ancient/history culture, you are not going to translate as well. This does not mean we have to throw out our Bibles an act like the child who demands certainty that a snake is not under his bed, but it merely means that translating the Bible involves more knowledge and there are some passages which are more challenging when it comes to translation/interpretation. [[User:Conservative|Conservative]] 00:38, 24 October 2011 (EDT)

:You make good points, but still the biggest obstacle is keeping up with the changing meanings in English. The source (Hebrew/Greek) is static and thoroughly studied/available. Where Bible translations fall short is in failing to recognize the [[liberal creep]] in the English.

:Addressing a prior point of yours, I share the concern that any new translation may try to change the meaning of the original. But that risk is its lowest when guided by conservative principles rather than liberal politics.--[[User:Aschlafly|Andy Schlafly]] 01:04, 24 October 2011 (EDT)

::No offence, Mr Schlafly, but either the Bible is the word of God - in which case it's too important to be translated by unqualified people - or it isn't, in which case it doesn't matter what it says because it's just an old book. Until your project attracts some proper scholars I'm sticking with my KJV. --[[User:MandyC|MandyC]] 01:21, 24 October 2011 (EDT)

:::''Because it is the Word of God'' it deserves ongoing improvements in the English language that clarify its original meaning. The KJV is great, but the English used there has been distorted by [[liberal creep]] in the 400 years since, and it doesn't benefit from [[Essay:Best New Conservative Words|Best New Conservative Words]] that express powerful concepts better.--[[User:Aschlafly|Andy Schlafly]] 01:32, 24 October 2011 (EDT)

::::So you plan to improve on the word of God? --[[User:MandyC|MandyC]] 01:39, 24 October 2011 (EDT)

:::::As I said, the improvements are in how the Word of God is expressed in the English language - something that must be done constantly in order to keep up with the changing meanings of the modern language.--[[User:Aschlafly|Andy Schlafly]] 10:54, 24 October 2011 (EDT)
Andy, I don't buy that argument. The Bible is the best selling book in the English language. If the most of the common words that the Bible used changed meaning that rapidly, every major Bible publisher would come out with a new version each year and there would be a demand for it. Bible Colleges would be pumping out Bible translators galore to meet the demand for their students. I personally don't feel as though I have to throw out the primary versions of the Bible that I like every year (NASB and NKJV) and look for new versions (both are very conservative translations of the Bible). It is far better for competent translators to do translations less frequently and have a quality translation. By competent translators I mean people with an excellent command of ancient Hebrew/Greek, a working knowledge of ANE history/culture, an excellent knowledge of biblical exegesis/translation principles and a good command of theology.

You really can't show me that the NASB and NKJV are liberal translations or that they are not good translations. I prefer reading a book as it faster and less strain on the eyes, but I am sure there are Bible programs which use these versions. In addition, you cannot also show me that there is a big demand for Bibles translated by novices some of whom may not be Christians. If you can show me that publishers have requested to publish the Conservative Bible Project work when it is published or show me any Bible produced by novices which sold well, I would be very surprised.[[User:Conservative|Conservative]] 11:18, 24 October 2011 (EDT)
:An aside, I was wanting a conservative Bible translated by competent translators which combined the translation methodologies of word for word translation (formal equivalence) and thought for thought (dynamic equivalence) in an optimal manner, but I didn't think there was such a mixed approach translation. Due to this discussion which I endeavored to keep cordial yet adequately express my objections, I found that such a translation exist and it is the [[Holman Christian Standard Bible]]. I am looking forward to examine this Bible. Andy, I hope there are no hard feelings and I did endeavor to keep the discussion cordial, but I do feel that the Bible deserves to be translated well and I don't think the approach this project is taking will produce a well translated Bible. [[User:Conservative|Conservative]] 12:34, 24 October 2011 (EDT)
::I did some preliminary research of the [[Holman Christian Standard Bible]] and figured if the Southern Baptists were involved in the translation, it would probably be a conservative translation. Conservapedia takes issue with the Bible and says it mistranslated Matthew 9:18 which appears to be the most serious charge. It does appear as if no major translations translated the verse the way the Holman translators did. I am happy with my NASB and NKJV versions anyways so no big deal. I heard from someone that the Holman translation didn't sell that well so I had my doubts it was a good translation anyways. [[User:Conservative|Conservative]] 13:08, 24 October 2011 (EDT)

:::All modern translations of the Bible suffer from [[liberal creep]], including the Holman Bible.

:::It's important to address this issue: which matters more, keeping out pro-[[abortion]] (and other liberal) influences in modern translations, or worrying about how much expertise a Greek scholar has?--[[User:Aschlafly|Andy Schlafly]] 13:03, 24 October 2011 (EDT)
Andy, you are setting up a false dilemma. There is no reason you can't have a readable well translated Bible by competent people who are theological conservatives. You didn't show me that the NASB or NKJV versions were in any way deficient.

In addition, I already pointed out that there were errors in the CBP translation on important verses dealing with doctrine which had to be fixed. This wouldn't have happened if all the translators were competent.

Also, you didn't show me that competent translator doesn't have to be: excellent in their knowledge of Greek/Hebrew in order to understand context, be acquainted with ANE history/culture, having a working knowledge of Christian theology, and be excellent in terms of understanding exegetical/translation principles. In fact, you conceded I made some good points about this issue (other Conservapedians did as well). Plus, you failed to address my points below about: your chess software analogy, the issue of translation software being poor and the software for the more intellectually challenging game of [[Go]] (which requires human judgement/experience and an understanding about context) being easily being beat by experienced players. Also, you didn't show me there was any significant market demand for translations translated by novices.

Next, while I was interested in the approach that the Holman people took, you posted almost instantly after me so you probably missed my new post directly above yours about the [[Holman Christian Standard Bible]].

In addition, you once said on this wiki that you hate to admit to being wrong. That is not a good characteristic to have. Solomon wrote in Proverbs: "Reprove a wise man, and he will love you. Instruct a wise man, and he will be still wiser. Teach a righteous man, and he will increase in learning. (Proverbs 9:8-9). I realize that it is human nature to be resistant to admit to being wrong, yet the Bible indicates that this humble approach is exactly the approach one should take. Pride merely gets in the way of learning/teachability. Today someone said I made a mistake in medical terminology in one of my satires. I did a little poking around the internet, saw they were right and that I made a mistake and then I gladly made the correction. When people at this wiki have made legitimate points about any of my articles, I have made changes. I would rather learn something new and make any necessary corrections. On the other hand, I do have fun oversighting my revisions to my main page right posts for style/typo issues as I was told that certain obsessive atheists get frustrated when I do this. :) Here is an clear cut example of you not wanting to admit to making a mistake: You wrote in your World History Lecture: "'''Every source is available to us''', including the Bible."[http://conservapedia.com/World_History_Lecture_One] I showed you above that the Book of Jashar which the Bible mentions is a lost book and not available to historians. Yet, you still did not make the correction and still say in your World History lecture that '''"every source is available to us".'''

Lastly, I still suggest consulting with the Wycliffe Bible translators (who appear not to require college education but merely equivalency plus use technology in their translation), better preparing your translators and requiring that all your translators be prepared. If you don't want to do that, I still suggest deleting the CBP as their is no shortcut to excellence and the Bible should be translated excellently. [[User:Conservative|Conservative]] 13:51, 24 October 2011 (EDT)
::Andy, I revised my above post to provide an example of a relevant point. [[User:Conservative|Conservative]] 14:34, 24 October 2011 (EDT)
:::Addendum: I do like to be fair. You obviously are capable of coming up with great ideas. For example, the birth of a conservative alternative to Wikipedia was a fabulous idea and something the internet needed. I also like various ideas you have come up with and various articles/essays you have written. At the same time, having a resistance to admitting your wrong is a bad characteristic to have and you did admit to having this characteristic and you haven't made the correction to your World History lecture even though their is a clear cut mistake which I pointed out. Again, I do try to be fair and I am not reticent to point out people's good points which I did above. [[User:Conservative|Conservative]] 14:57, 24 October 2011 (EDT)

== Suggestion to Andy on proceeding forward if you wish to continue the wiki Bible translatiing project ==

Right now there are about 340 million people without the Bible in their native tongue. One of the primary organizations tackling this problem is the Wycliffe Bible translators. Wycliffe does not demand its translators be college educated. Wycliffe also uses computer and digital technology to accomplish their translating. Wycliffe also offers training for their translators. Why don't you consult with Wycliffe and use some of their methodology if you insist on continuing with a wiki Bible project. Here is their website: http://www.wycliffe.org Here is their web page on training to be a translator: http://www.wycliffe.org/go/preparingtoserve/training.aspx

Many tasks require training to do well and I would suggest that if someone wants to obtain training in translation without large college bills that Wycliffe offers good training. Plus, you will help translate the Bible so more of those 340 million people will be able to read the Bible in their native language. [[User:Conservative|Conservative]] 01:18, 24 October 2011 (EDT)
:::Andy, there is a conservative gentleman who is hired by many organizations/businesses to speak. He helps people be more productive and effective. Here is a quote from him: "You were born to win, but to be a winner, you must plan to win, '''prepare''' to win, and expect to win."[http://thinkexist.com/quotation/you_were_born_to_win-but_to_be_a_winner-you_must/260044.html] I have no problem with you expecting people to do good Bible translating, but there has to be some preparation (training process) for them. Some sales managers, put a product in their salesmen's hands, quickly push them out the door and then say "Go get'm tiger." Then they wonder why they have such a high salesmen turnover and low sales. These people fail because they did not have enough preparation. You cannot expect people to be good Bible translators unless you provide some means of preparation and require they be prepared. I suggest incorporating some of Wycliffe's methodology as they do not demand their people be college educated plus they use computer and digital technology to accomplish their translating. In many cases, if you want excellence, you cannot get around preparation. Bible translating requires some preparation and that is why the Wycliffe Bible translators prepare their Bible translators for the task of Bible translation. I would also suggest incorporating the changes to the project I gave in my initial post to you concerning this project. [[User:Conservative|Conservative]] 01:52, 24 October 2011 (EDT)
=== Chess software vs. translation software or someone merely using a browser with rudimentary knowledge of a language ===

Andy you wrote:

"The Greek and Hebrew languages are well understood and readily available to any internet user. In this electronic age a laptop and a browser are superior to (and faster than) the finest Greek/Hebrew scholar...."

Perhaps this analogy would also help persuade some of the doubters: designers of a masterful computer chess program that plays the game better than the finest chess expert in the world do not need to be good chess players themselves! It would obviously be fallacious to criticize a computerized chess program based on the level of chess-playing skills of its designers."

'''Here is an excerpt of an article from Slate:
'''

"I work at a large international organization translating speeches from French, Spanish, and Russian. When a rumor began spreading in my office that our jobs were to be "supplemented" by computer translation software, we mostly laughed it off.

Anybody who's played around with translation software knows how bad the technology can be. Everyone in my office knows the hoary classic in which "The spirit is willing, but the flesh is weak," translated into Russian and back, comes out "The vodka is good, but the steak is lousy." We all knew, or thought we knew, that computer translation—also known as machine translation, or MT—could never replace a human translator, with his vast cultural and linguistic experience, his ear for nuance, and his superior multilingual education. We all slept very well in the certainty of our indispensability...

The problem with translation software is context. When you hear or read a sentence, your brain refers not only to the spoken words but also to its accumulated experience. The words "con" and "pen," for example, have various meanings and can represent different parts of speech. But when you read "the con is in the pen," you know instantly that you are dealing with an incarcerated criminal—your life experience allows each word to contextualize the other. A computer can't do that because it has no frame of reference to help it match the contingent sense of "con" as criminal to the contingent sense of "pen" as jail. Short of being endowed with a knowledge base as vast as the human mind's, a computer simply cannot read context."[http://www.slate.com/articles/technology/webhead/2006/01/the_translators_blues.html]

VERY GOOD! [[User:BertSchlossberg|BertSchlossberg]] 17:00, 28 October 2011 (EDT)

While I have joked around a bit with translation software as far as the Chinese language at Conservapedia, I certainly don't think it is at the level of chess software. The Bible says we are fearfully and wonderfully made and the vast knowledge base of the human brain and the brains ability at relating pieces of information and putting them in the right context and making proper judgements should be harnessed to provide the best translation. Plus, it becomes even more important when you are translating an ancient text and the historical/cultural considerations also need to be taken into account.

Here is an acid test:

Can you show me a piece of software which translates ancient languages well? Can you show me a piece of translation software which is generally superior to human translators? [[User:Conservative|Conservative]] 05:41, 24 October 2011 (EDT)
::Here is another example of limitations of technology when human judgment/experience and context is involved: "The game of [[Go]] is one of the most popular games in the world and is on par with games such as chess, in any of its Western or Asian variants, in terms of game theory and as an intellectual activity. It has also been argued to be the most complex of all games, with most advocates referring to the difficulty in programming the game to be played by computers and the large number of variations of play. While the strongest computer chess software has defeated top players (Deep Blue beat the world champion Garry Kasparov in 1997), the best Go programs routinely lose to talented children and consistently reach only the 1-10 kyu range of ranking. Many in the field of artificial intelligence consider Go to be a better measure of a computer's capacity for thought than chess."[http://www.amazon.it/Go-Mathematics-Frederic-P-Miller/dp/6130704380] [[User:Conservative|Conservative]] 09:12, 24 October 2011 (EDT)

== Good points, but ... ==

You make good points, and this is an interesting and important discussion. But it is not "a false dilemma" to be confronted with a choice between well-credentialed but liberal translators, and the less-credentialed but conservative public. After all, that is the choice made by a constitutional republic in how the nation should be run.

The NASB is a pretty good (but outdated) translation, while the NKJV has more bias. It's not difficult to find instances of bias in both. I'll take a look now and doubt it will be even 15 minutes before I can post significant examples.--[[User:Aschlafly|Andy Schlafly]] 22:52, 24 October 2011 (EDT)

:Liberal bias in NASB (Galations 5:19):

:{| class="wikitable"
|KJV||Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
|-
|NASB||Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality,
|-
|}

:Also, the NASB reduced the references to the [[Devil]] by almost 50% from the [[KJV]].

:Outdated, archaic terminology in NASB: describing the unconscious state of the martyr [[Stephen]] after he was stoned in Acts 7:60: "Then falling on his knees, he cried out with a loud voice, 'Lord, do not hold this sin against them!' Having said this, he '''fell asleep'''." Really??? Stephen took a nap at that point???

(will add the NKJV next)--[[User:Aschlafly|Andy Schlafly]] 23:01, 24 October 2011 (EDT)

:: Shouldn't you be looking at which version best matches the original text rather than which one sounds more conservative to you? --[[User:MatthewQ|MatthewQ]] 23:18, 24 October 2011 (EDT)

::: Absolutely. And surely original text does not say that Stephen took a nap after being stoned.--[[User:Aschlafly|Andy Schlafly]] 23:38, 24 October 2011 (EDT)
:::: I dunno, I don't understand Ancient Greek, but you never referenced in the original text in your criticism as to why it's wrong. Interestingly, the KJV (which you use for the CBP) also says "he fell asleep". Anyway, here's the passage:

θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ· κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν, καὶ τοῦτο εἰπὼν ἐκοιμήθη.

:::: Even if it doesn't say "feel asleep", how is this an example liberal bias? --[[User:MatthewQ|MatthewQ]] 00:08, 25 October 2011 (EDT)

::::: I didn't say it was an example of liberal bias, but the translation criticized above does sugarcoat the brutal murder of the martyr Stephen. "ἐκοιμήθη" means to die (or fall unconscious) in this context, not fall asleep.--[[User:Aschlafly|Andy Schlafly]] 00:27, 25 October 2011 (EDT)

::::: "He fell asleep - This is the usual mode of describing the death of saints in the Bible. It is an expression indicating:

:::::(1) The "peacefulness" of their death, compared with the alarm of sinners;

:::::(2) The hope of a resurrection; as we retire to sleep with the hope of again awaking to the duties and enjoyments of life. See John 11:11-12; 1 Corinthians 11:30; 1 Corinthians 15:51; 1 Thessalonians 4:14; 1 Thessalonians 5:10; Matthew 9:24." [http://bible.cc/acts/7-60.htm Source]

::::: This shows the limitations of relying on machines and dictionaries for translation. One needs to understand history, the language and the culture in which these texts were written in order to fully understand what is being said. --[[User:MatthewQ|MatthewQ]] 00:20, 25 October 2011 (EDT)

:::::: The "language and the culture" for the English is ''today''.--[[User:Aschlafly|Andy Schlafly]] 00:29, 25 October 2011 (EDT)

::::::: Since you're translating something written nearly 2000 years ago in Greek/Hebrew then you should understand the language and culture of that time ''as well''. Otherwise you end up distorting or leaving out important things, like that "falling sleep" is how the death of saints in described in the Bible for the reasons mentioned above. --[[User:MatthewQ|MatthewQ]] 00:37, 25 October 2011 (EDT)

:::::::: "Falling asleep" is a term in English. It was not used 2000 years ago.--[[User:Aschlafly|Andy Schlafly]] 01:00, 25 October 2011 (EDT)
::::::::: *sigh* Forget it.--[[User:MatthewQ|MatthewQ]] 01:19, 25 October 2011 (EDT)
:NKJV does not even use the oldest Greek texts (Nestle-Aland 26th edition Greek Bible), because they were discovered after the writing of the KJV.

:Archaic text in NKJV (Mathew 28:4): "And the guards shook for fear of him, and became like dead men."

(will add more examples ...)--[[User:Aschlafly|Andy Schlafly]] 23:09, 24 October 2011 (EDT)

: Actually, I could not easily find examples of bias in the NKJV. But it seems to present the [[Essay:Adulteress Story|Adulteress Story]] without a cautionary footnote that the passage was probably inserted later by a liberal. Other than that, I must admit the NKJV is a pretty good translation, but will become outdated in its English over time.--[[User:Aschlafly|Andy Schlafly]] 23:38, 24 October 2011 (EDT)

Andy, if I am to believe the NASB reduced the references to the devil by 50%, I am going to have to see some evidence and have more specifics. For example, the devil goes my more than one name in the Bible such as Satan, Lucifer, Prince of the power of the air, accuser of our brethren, adversary, father of lies, etc. etc. Again, I do know that ANE culture place a greater importance on names. Perhaps, having a diverse set of names to reflect the devil's attributes is a reflection of this. Again, one of my criticisms of this project is that some of its participants need to be more knowledgeable enough about ANE culture. I have also maintained that good translators take into account ANE history/cultural considerations when translating in order to impart the original intent of the biblical authors into the translated document.

Second, can you name 3 early church fathers or 3 prominent people in the early church who voiced the opinion that the adulteress story was fake. I do know that: "Most Greek manuscripts contain this passage. It also is in early translations such as the Bohairic Coptic Version, the Syriac Palestinian Version and the Ethiopic Version, all of which date from the second to the sixth centuries. It is clearly the reading of the majority of the Old Latin manuscripts and Jerome's Latin Vulgate. The passage has patristic support: Didascalia (third century), Ambrosiaster (forth century), Ambrose (forth century), the Apostolic Constitutions (which are the largest liturgical collections of writings from Antioch Syria in about 380 AD), Jerome (420 AD), and Augustine (430 AD)."[http://av1611.com/kjbp/faq/holland_joh7_53-8_11.html] Jerome was an early church father who wrote most of the Latin Vulgate. '''Question: Was St. Jerome a liberal?''' '''I think you are going to find a hostile audience to the proposition the Jerome was a liberal. ''' Also, "Eusebius indicates that Papias told a similar story of a woman accused before Jesus of many sins. The story also seems to be alluded to in the Apostolic Constitutions, and in the Syrian Didascalia of the third century, which tells bishops to deal with repentant sinners "as he also did with her who had sinned, when the elders set before him, and leaving the judgment in his hands, departed." (See Morris' commentary on John, 883, and Beasley-Murray's commentary on John, 143.)"[http://www.tektonics.org/af/adulterypericope.html]

Fourth, you seem to think the KJV is a conservative Bible translation. Yet, it has the adulteress story in John. '''Is the KJV a liberal Bible translation? I think you are going to find it to be a hard sell to convince people that the KJV is a so called liberal Bible translation.'''

Fifth, I really don't know if the NASB was warranted in their decision as far as Galations 5 at this point. I do know that the Young's literal translation, which is a strictly literal translation, has this as the translation: "And manifest also are the works of the flesh, which are: Adultery, whoredom, uncleanness, lasciviousness, idolatry, witchcraft, hatred, strifes, emulations, wraths, rivalries, dissensions, sects, envyings, murders, drunkennesses, revellings, and such like, of which I tell you before, as I also said before, that those doing such things the reign of God shall not inherit." You may be making a legitimate complaint about this passage being translated poorly or less than ideally translated by the NASB.

Sixth, you say this is an interesting discussion yet you really don't adequately address my important points. So I don't believe it is much of a discussion. Therefore, I am bowing out of this discussion. [[User:Conservative|Conservative]] 00:41, 25 October 2011 (EDT)

:I'd like to address any specific points. I have an open mind about this. In response to your points above, liberal deception is not always obvious. Jerome and others (and the KJV) did not have all the evidence and political experience that we have today. Jerome was an expert scholar, rather than an expert at recognizing deception.--[[User:Aschlafly|Andy Schlafly]] 00:58, 25 October 2011 (EDT)
::Andy, I have endeavored to keep this discussion civil. I have also gone the extra mile and pointed out your accomplishments at this wiki (having the great idea of a conservative wiki, writing some good articles and essays at this wiki, having some good ideas as far as how this wiki is operated). I also said that I read a few of your World History lectures and found some interesting information and liked them. However, you are not convincing me that you have a strong propensity to be open to admitting error. For example, why do you still have this sentence in your first World History lecture?: "'''Every source is available to us''', including the Bible. '''Everything mankind has ever''' written, invented, observed, conquered and destroyed '''is part of "World history.'''""[http://conservapedia.com/World_History_Lecture_One] I clearly showed you that our knowledge of history is partial and that all sources are not available to us. For example I said this: "For example, here is a case of a historical source not being available to us. the Bible says, "Is it not written in the book of Jashar?"(Joshua 10:13)." I also cited this: "The Book of Jashar is one of the lost source books of early Israelite poetry from the Amarna Age (15th and 14th centuries B.C"[http://record.americanbible.org/content/bible-qa/book-jashar-missing-book] Yet, this sentence in your World History lecture stubbornly remains. Therefore, I am concluding that you do have some resistance to admitting error. I am not saying you do not have some openness to hearing others, but I do see evidence that you dislike admitting error. A good start in changing this trait would be to fix this error in your World History lecture. [[User:Conservative|Conservative]] 01:25, 25 October 2011 (EDT)

==Example of what liberalism has done==
John 3:16 (KJV) ''"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."'' Liberal version: ''The Message'' (1983): ''"This is how much God loved the world: He gave his Son, his one and only Son. And this is why: so that no one need be destroyed; by believing in him, anyone can have a whole and lasting life."'' Removed from ''The Message'' is "eternal life". Why? Could it have been done by people who think they're smarter than the original Biblical writers? Could it have been done by people who think there's no such thing as God? Could it have been done by people who think Jesus is just a fairy tale? [[User:Karajou|Karajou]] 23:28, 24 October 2011 (EDT)

:Excellent example. And a strong counterweight is needed against such liberal bias, or liberals will distort everything in the Bible.--[[User:Aschlafly|Andy Schlafly]] 23:38, 24 October 2011 (EDT)
:::Karajou, even if Andy were to somehow convince me that all other translations of the Bible were liberal and/or have errors, that still wouldn't negate the fact that the CBP needs to make some significant changes on how it is done and step up its game in terms of scholarship (you don't have to be an academic to display scholarship). It is apparent to me that Andy is not willing to make this commitment despite the good points I have made. And Andy does admit that I made some good points plus there are other conservative Conservapedians who agree with me. I still hold to the position that the CBP needs to make significant changes and step up its game or be deleted. [[User:Conservative|Conservative]] 02:38, 25 October 2011 (EDT)
::::Should the Best of the Public vote on it then? [[User:JimmyRa|JimmyRa]] 00:43, 26 October 2011 (EDT)

==Top 5 Bible verses==
{{cquote|If there are still any doubters, let's do this: pick your very best translation of the Bible, and let's compare key verses to the Conservative Bible Project. You can pick any five verses, and I'll pick any five verses, and observers can comment on which translation is better.}}

According to the [http://www.christianpost.com/news/most-popular-bible-verses-revealed-29900/ Christian Post], the five most popular verses of the New Testament are John 3:16, John 1:1, John 14:6, Matthew 28:19 and Romans 2:23. So these a the verses most likely to be looked up in the CBP - let's have a look for ourselves.
{|class="wikitable"
!verse
!KJV
!NIV
!CBP
!Criticism
!CBP Contributor Responds
|-
!rowspan="2"|John 3:16
|rowspan="2"|For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
|rowspan="2"|For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.
|rowspan="2"|For God so loved the [people in the] world that He gave His Unique Son, so that whoever believes in Him should not perish, but have eternal life.
|rowspan="1"|the bracketed bit seems to be clumsy, and it's impossible to read aloud... But more to the point ''unique Son'' (why ''Unique''? Are all attributes to the Lord to be capitalized?) isn't as good as ''one and only'': υἱός μονογενής generally refers to a single child.
|rowspan="1"|There is no problem reading the CBP version aloud, and it properly clarifies that God's love is for the people, not the world. The older translations now have an environmentalist spin due to changing meaning for the term "world". The capitalization is because Jesus is God; the "unique" conveys the significance better than "one and only" (which leaves the possibility of God having a daughter, or that Jesus was not unique).

Please note that Isaac was called Abraham's "υἱός μονογενής" as well, but he was not Abraham's only son (ever heard of Ishmael?). He was the son of promise, the one-of-a-kind son. In short, Isaac was the unique son of Abraham. To call Jesus the "one and only" Son is to say that Ishamel and the other six sons of Abraham weren't really his kids. Only Isaac was. Unique is a excellent translation. - BradleyC
|-
|
*I've never found a way to vocalize brackets satisfyingly - unless omitting them totally
*the Greek doesn't exclude the existence of a daughter, neither :-)
|-
!rowspan="2"|John 1:1
|rowspan="2"|In the beginning was the Word, and the Word was with God, and the Word was God.
|rowspan="2"|In the beginning was the Word, and the Word was with God, and the Word was God.
|rowspan="2"|In the beginning was the Word, and the Word was with God, and the Word was God.
|Here, I like ''all'' versions :-)
|At times the CBP version has had a stronger, richer translation (check history file) along the lines of "In the beginning was the Living Word, and the Truth was with God, and the Perfection was God."
|-
|There seems to be a reason that this translation isn't in the canon of the CBP any longer: It doesn't seem to be stronger, richer, but only more confusing: It lacks the aesthetic beauty of the original. However: when you said to chose verses from the CBP, I only thought of the current version!
|-
!John 14:6
|Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
|Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me.
|Jesus said, "I am the Route, the Truth, and the Life. No man comes to the Father except through Me.
|Again, the capitalization. And then ''route'' - the ''way, path'' to the Father seems to be quite comfy...
|
|-
!Matthew 28:19
|Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
|Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
|"So go and make students from all ethnic groups, baptizing them in the Name of the Father, and of the Son, and of the Divine Guide,
|''ethnic groups''? Ethnic is a derivation from ἔθνος, but ''ethnic groups'' is quite a stretch! This is about the contrast of Jews and gentiles. And ''divine guide'' for ἅγιον πνεῦμα? Really? For me, that seems to be much to corporeal.
|
|-
!Romans 3:23
|For all have sinned, and come short of the glory of God;
|for all have sinned and fall short of the glory of God,
|For all are sinners, and fall short of the glory of God;
|''having sinned'' (expressed by ἁμαρτάνω) makes us ''sinners'' (expressed by ἁμαρτωλός). But even if we havn't sinned, we would be all sinners because of Adam's transgression. So there is a reason to stick to the more literal translation!
|Read Ezekiel 3 and 18. God does not hold anyone accountable for the sins of their father. No one is guilty of the sin of Adam except for Adam. We will be judged according to OUR works, not Adam's works.
|}
IMO, both the KJB and the NIV are doing better than the CBP. And keep in mind that I didn't search for the verses translated worst in the CBP, but that I gave a semi-random selection!

[[User:ErnestO|ErnestO]] 07:57, 26 October 2011 (EDT) (AugustO)
:::ErnestO seems to be correct in a lot of instances. For example, as far as Romans 3:23, the New Testament generally refers to Christians as saints and not sinners. The Apostle Paul, for instance, when writing to various churches refers to believers as saints and not sinners. For more information, please see: http://www.bereanpublishers.com/Important_Issues/are_christians_sinners_or_saints.htm#_Toc499463048 This is another illustration of why it is helpful to know about theology and ANE culture when translating. I don't have time to get into why ANE culture applies to translating the Romans 3:23 verse. Again, I recommend that if the CBP doesn't make significant changes on how its done and step up its game then it should be deleted. [[User:Conservative|Conservative]] 11:22, 26 October 2011 (EDT)

::::Aschlafly, your translation of John 4:52 as ''So he asked them the precise moment when he began to feel better, and they told him, "His fever broke yesterday, at 1 pm."'' shows your problems with what User:Conservatives describes as the ''ANE culture''. [[User:ErnestO|ErnestO]] 13:58, 26 October 2011 (EDT) (AugustO)

:::::What's the specific problem?
::::::You are applying our standards of precise time measurement to a society which had no idea of this concept. [[User:ErnestO|ErnestO]] 19:05, 26 October 2011 (EDT)
:::::I'd like a response to the issue of how the phrase "so loved the world" now has an environmentalist spin in English.--[[User:Aschlafly|Andy Schlafly]] 15:07, 26 October 2011 (EDT)
::::::If you only read ''half a verse'', you can try to give it an environmentalist spin. But I don't see a problem, as we should look at the context, even when reading a translation. [[User:ErnestO|ErnestO]] 19:05, 26 October 2011 (EDT)

I really dont know how and if "so loved the world" has an environmentalist spin in English, but a word about translations. I hope that it is not beating the obvious to death, and I don't mean it as disparagement for any translator. A translation is from one language to another. For a translator of the Bible, this means a translation from Hebrew (and a to lesser extent, Aramaic), and Greek to English of our day. Whether a word or sentence is successfully translated depends upon the knowledge of these languages, and that depends upon the knowledge of the relevant literature. It takes a great deal of knowledge. A discussion of the the success of a translation, it seems to me, must rest upon a discussion of these languages and the text itself. One needs to breath these languages in and out, and the accuracy of a translation may even be scarcely apprehended by the translater himself, let alone by others that do not know the languages and the relevant literature. I say scarcely apprehended by the translater himself because, as in all real life, much of our living is scarcely understood, yet we are living in the reality all the same. Translation is reduplicating life and instilling that reproduction in another, using his own linguistic apparatus.[[User:BertSchlossberg|BertSchlossberg]] 16:01, 26 October 2011 (EDT)

Here is the original text of those verses to compare with the various translations.

{|class="wikitable"
!Verse
!Original
|-
!John 3:16
|Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς Αὐτὸν μὴ ἀπόληται ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον.

It is in this way that we see that God has loved the world, in the giving of His only Son, that anyone believing in Him not be lost, but have life eternal. [[User:BertSchlossberg|BertSchlossberg]] 01:00, 27 October 2011 (EDT)

We do get the term "cosmos" from κόσμον, but I think here it should be translated as "people [of the world]", or "the inhabitants of the world." See [http://concordances.org/greek/2889.htm]--[[User:Aschlafly|Andy Schlafly]] 01:46, 27 October 2011 (EDT)
:yes, "cosmos" is taken from κόσμο'''ς'''. Using brackets in a translation seems to be odd: the language of these verses is simple and straightforward and shouldn't become to convoluted in the translation, IMO.

|-
!John 1:1
| Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.

In the beginning, was the Memra. The Memra was in God's presence standing before Him: God was that Memra!

Read "Targum Onkelos" in this article http://www.conservapedia.com/Targum [[User:BertSchlossberg|BertSchlossberg]] 01:00, 27 October 2011 (EDT)

|-
!John 14:6
|λέγει αὐτῷ Ἰησοῦς· ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι’ ἐμοῦ.

Jesus says to him "I am that pathway, and also the truth and the life. No one can get to the Father except it be by going through me." [[User:BertSchlossberg|BertSchlossberg]] 01:00, 27 October 2011 (EDT)

|-
!Matthew 28:19
| πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος

Go, teach all the peoples, performing the Rite of Immersion for their entrance into the Name of the Father and the Son and the Holy Spirit [[User:BertSchlossberg|BertSchlossberg]] 01:00, 27 October 2011 (EDT)

|-
!Romans 3:23
|πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,

Everyone has sinned and with respect to the Glory of God, found wanting.[[User:BertSchlossberg|BertSchlossberg]] 01:00, 27 October 2011 (EDT)

|}
--[[User:MatthewQ|MatthewQ]] 18:07, 26 October 2011 (EDT)

:Professional writers who are exceptional know the language they are writing in very well. Why should translating language be any different when it involves knowing two languages? Plus, with an ancient language from a different society the cultural milieu can be radically different and make things more difficult. Andy's claim that a novice can do it just as well is a case of a little knowledge is a dangerous thing. Does the Bible have antipathy towards having more knowledge/experience/skill? No, it does not. Solomon wrote: "Do you see a man skilled in his work? He will stand before kings; He will not stand before obscure men." (Proverbs 22:29). Societies that have contempt towards people who are more knowledgeable have caused unnecessary suffering and put their societies in a disadvantageous position when competing against other societies. For example, the Khmer Rouge killed people with glasses. Mao Tse Tung's Cultural Revolution was dismissive of knowledge/expertise and failed. Do experts sometimes go beyond their expertise due to pride? For example, make unwarranted claims about matters of opinion? Yes, they do. But this doesn't give one a license to be unskillful/ignorant and pretend we can do just as well as someone who is more skillful. Plus, there is no great demand for Bible's translated by novices. There are untold problems/opportunities in the world. Conservapedians should focus on these problems rather engage in bush league translating when more knowledgeable teams of translators can do a much better job. Here is a lesson from history on the value of expertise: 17,000 United Nations troops did not do as good a job as about 100 highly trained troops from the firm Executive Outcomes as far as fighting murderous rebels. The Bible deserves a team of "[[Naval Special Warfare|SEALS]]" to do translating and not a bunch of people who have a gun thrown in their hand. [[User:Conservative|Conservative]] 05:52, 27 October 2011 (EDT)

MatthewQ, I agree with your point that we need the highly trained in some field to further the common good. And there are the highly trained in many fields to do what no single man can do, and should not be expected to do. "Leveling out" so no one has expertise, or feeling that any Joe can do any job is suicidal for the individual and for society, including the Church. And I think that most of the work on the Bible translation project is not translation but putting things into one's own words. Is there value to it? Yes. I think great value. But another viewpoint - I am fairly proficient in Hebrew, Aramaic and its dialects, and Greek, but I readily tell people that there is very little I can get from the Scriptures in their original languages that they can not get from almost all of the English version Bibles that I am familiar with. The experts are needed, and they do their work and we have their English versions. But almost all people get a tremendous boost and depth of understanding from the process of digging into the English version they have, puting things "in their own words", re-presenting it to others for their input, etc. And this is what I see has happened in the process of doing the Conservative Bible translation project. I really don't demand that it be "translation", and it would be better not to claim that, but there has been a value and a blessing in doing the work. Much of what we think we are doing, anyway, is, in reality, doing something else, but that does not denude it of value. One other thing, some of the people involved in the work, are, indeed, based in the original languages. They mnay not be experts, but they are developing. You could say, there are future translaters in our midst. [[User:BertSchlossberg|BertSchlossberg]] 11:25, 27 October 2011 (EDT)

: I'm Catholic and the Church tells us we must understand the original intentions of the authors. From [http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html the Vatican's website]:
:: "However, since God speaks in Sacred Scripture through men in human fashion, (6) the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words.
:: To search out the intention of the sacred writers, attention should be given, among other things, to "literary forms." '''For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture.''' (7) For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another. (8) [Emphasis added]"
: Out of curiosity, has the Catholic Church expressed any opinion on the Conservative Bible Project? --[[User:MatthewQ|MatthewQ]] 15:20, 27 October 2011 (EDT)
:: Andy's position seems to be very odd. He recognizes that language and culture are intertwined and one must be knowledgeable about this. However, he only seems to apply that reasoning to the language the text is being translated into (i.e, contemporary English), not the language which it is being translated from (i.e, ancient Hebrew, Greek). --[[User:MatthewQ|MatthewQ]] 16:04, 27 October 2011 (EDT)

I don't don't know if the Catholic church has a position on the CBP. I think it would not, at least at this stage. As an aside to the discussion, but relevant to Bible Project endeavor, the Bible is like a deep well to a thirsty man, or an ocean. Contact with it, for the thirsty of course, and those desiring to be clean, is totally beneficial. Even approaching it through linguistics or archaeology produces good in us, as long as we will have faith and an obedient heart. Sometimes I will pass over Scripture when it is in a writing which aims to make a point, as I feel that Scripture, so often, is being "used", whereas when Scripture is just read or "read out", I feel free to give full attention. In our church, there is the custom of reading the Gospel portion assigned by the lectionary. We say, "The Holy Gospel according to so and so". I like it this way rather than telling what chapter and which verse. I'd rather not that a reading from the Gospel be analysed as to correctness of translation, or notes be taken while reading, or even criticized in some way by our penchant for finding fault. So we just "hear" the Word of God, and let it do its work. There is a time and a place for analysis, like in the
Seminary or some other study situation. I think that all dealings with God's word, mixed with our faith and a pure heart, by God's grace, will produce much fruit. I know that no one here disagrees. Just feel compelled to say it [[User:BertSchlossberg|BertSchlossberg]] 14:28, 28 October 2011 (EDT)

== A new namespace for the CBP ==

I'd like to make my case - again - for a separate namespace for the the Conservapedia Bible Project. I see only advantages (but for the work which has to be done, of course):

*More option when searching: you could search the CBP for a phrase - or the whole of Conservapedia.
*Bible verses can be used like templates: <nowiki>{{:CBP:John 20:2}}</nowiki> results in: {{:CBP:John 20:2}}
*The translation history of each verse can be looked up - that is interesting in cases like John 1:1, quoted by Aschlafly: ''At times the CBP version has had a stronger, richer translation (check history file) along the lines of "In the beginning was the Living Word, and the Truth was with God, and the Perfection was God."''
*The translation could be read more easily

[[CBP:John 20:2]] is an example how this could be done: at the moment, it is in the main namespace (therefore, you have to add a '':'' when using it as a template).

[[User:ErnestO|ErnestO]] 11:03, 31 October 2011 (EDT)

== Why not just use the KJV? ==

You stated: "The KJV is great, but the English used there has been distorted by liberal creep in the 400 years since". If the problem is the liberal creep in the last 400 years, then why not just use the KJV as of 1611 (almost 400 years exactly)? If the language is so antiquated that a modern audience can't understand it then use the KJV as your starting point and reword it in a way which can be understood today while still being faithful to the Greek, Hebrew and Latin texts. If it was there in those documents, it should not be deleted, nor should anything be added regardless of whether it supports a liberal or a conservative position. It doesn't matter who likes what the Bible says. It is what it is.

There's no problem with using more powerful conservative words, so long as they don't alter the meaning of the original text; if it does, then you are substituting your views for the word of God. [[User:PallasAthena2|PallasAthena2]] 12:08, 7 January 2012 (EST)
:Pallas, the Conservative Bible Project was a response to the liberal bias in newer translations of the Bible such as the [[TNIV]]. This project puts the KJV into modern language while taking advantage of new conservative words and insights.--[[User:JamesWilson|James Wilson]] 12:18, 7 January 2012 (EST)

::Pallas, the [[Conservative Bible Project]] is what you say it should be: using modern language untainted by liberal bias to best describe the original text.--[[User:Aschlafly|Andy Schlafly]] 19:16, 7 January 2012 (EST)

== Bible Translation ==

I was noticing your Bible translation project. I have a sample up of what I think such a project should look like here:

http://bibletranslation.wikia.com/

My concerns are not about liberal bias in wording for the Bible, but that different Hebrew and Greek words are translated differently throughout the Bible. I think they should be translated the same every single time. I use a program called PowerBible CD - it's possible to request a 90-day free trial for it:

http://powerbible.com/

Anyway, I use the Interlinear feature to see each Greek and Hebrew word. I look at how that word is used throughout the entire Bible, and pick an English word choice that will fit its usage throughout the Bible, so that translation will be perfectly consistent each time. I'm still not even through Genesis 1, but every single word translated has been chosen with care so the word can be translated the same every time used from then on, whether 5 times or 500. I also create a page for each Hebrew or Greek word translated noting where it's used, and what the English translation is.

http://bibletranslation.wikia.com/wiki/Genesis_1

The KJV is pretty good, but it did make a few major errors in translating to the English. For example, the Greek word translated virgin in 1 Corinthians 7, parthenos, should've been translated widow as seen from an examination of the chapter and how it's used elsewhere in the New Testament. Also, there are multiple Greek words translated love that have different meanings, and we don't see this from the KJV.

--[[User:Jzyehoshua|Joshua Zambrano]] 12:50, 3 September 2012 (EDT)

Using PowerBible CD, you can right-click on the screen to turn on Interlinear, to see the original Greek/Hebrew words. Clicking on any one brings up the Strong's definitions for that word. You can also see the definitions and word locations at BibleStudyTools:

http://www.biblestudytools.com/lexicons/hebrew/kjv/raqiya.html

Anyway, from there you can search for that Greek or Hebrew word, and see how it's used throughout the Bible. I've been doing this since 2003, so whenever I'd be uncertain about correct translation, I'd run a search on it to see how it's used all throughout the Bible. This is the method I am using. I basically look at each and every Hebrew word, see where it's used all throughout the Bible, and figure out an English word translation that will fit in every single location it's used in. I want a translation that will be perfectly consistent throughout the Bible. --[[User:Jzyehoshua|Joshua Zambrano]] 12:57, 3 September 2012 (EDT)

A good online thesaurus for evaluating different word choices can be found at OneLook.com, too. Using an asterisk followed by a colon before a word in the search box looks for all words related to that word:

http://onelook.com/?w=*%3Afill&ls=a

What I like about OneLook is it gives the rarer, lesser-known words that are often overlooked by Thesaruses and Thesaurus websites. --[[User:JZambrano|Joshua Zambrano]] 13:27, 3 September 2012 (EDT)

:Interesting! I am curious to see a few examples. I wonder though why you would want to translate an original word each and and every time by the same English word. Isn't the whole essence of translating finding words and phrases that fit most naturally in the target language? Suppose you would want to translate the Spanish sentence ''Mercedes quiere a Juan y quiere casarse con él'': How are you going to translate both instances of ''quiere'' by the same English word? And why would you want to? [[User:Richman|Richman]] 13:56, 3 September 2012 (EDT)

:Joshua, your comments are fascinating but I likewise question why each and every use of a word should be translated the same way. The word "get" in English would not be replaced by the same, more formal, word in every context. Sometimes it means "fetch", sometimes "understand", sometimes "receive", etc.

:In John 1:1, I think the repetitive use of "logos" should be translated three different ways to convey its full meaning. In modern English usage, repetition is disfavored.--[[User:Aschlafly|Andy Schlafly]] 14:06, 3 September 2012 (EDT)

::I do think every word should be translated the same way so people know that what they're seeing is consistent. As I learned to read the Greek and Hebrew, what began to annoy me is that some alleged discrepancies are actually just cases of the same word being translated differently, or different words being translated the same. If there's a version out there that translates everything the same consistently I'm not aware of it. You're right that different English words can have different connotations. But from everything I've seen so far, there isn't a case where a single word needs to be translated differently.

::As for the word logos in John 1:1, it's used as a name and should be consistently translated I think - this is PowerBible's interlinear: "In <en> the beginning <arche> was <en> the Word <logos>, and <kai> the Word <logos> was <en> with <pros> God <theos>, and <kai> the Word <logos> was <en> God <theos>."

::Logos is a good example of how the KJV translates the same Greek word differently. It's translated "cause" in Mt. 5:32, "communication" in Mt. 5:37, "sayings" in Mt. 7:24-28, "word" in Mt. 8:8 and 8:16, "words" in Mt. 10:14, "account" in Mt. 12:36, "thing" in Mt. 21:24, "talk" in Mt. 22:15, "reckoneth" in Mt. 25:19, "matter" in Mk. 1:45, "word's sake" in Mk. 4:17, etc.

::As BibleStudyTools says, " King James Word Usage - Total: 330 word 218, saying 50, account 8, speech 8, Word (Christ) 7, thing 5, not translated 2, miscellaneous 32"[http://www.biblestudytools.com/lexicons/greek/kjv/logos.html]

::I don't think it needs to be translated differently in all those cases. By looking at how it's used throughout the Bible in all 330 cases, a word choice can be found that will fit every instance. Different verses provide clues. For example, Mt. 5:37 shows it has to do with speech or preaching, and can't just mean truth (a word I was considering). It appears to be consistent with "word" or "words" so by going down the list I can check whether such a word choice fits all cases. It appears to fit consistently, though in a few cases it's used as a saying, "ask you one word". (Mt. 21:24, Mk. 11:29, Lk. 20:3) However, word/words appears to fit all 330 cases where logos is used, and I don't see a need for the 40 or so different translation choices the KJV used. --[[User:JZambrano|Joshua Zambrano]] 21:28, 3 September 2012 (EDT)

::While not as diverse as the English language, Strong's Greek lexicon shows 5,624 different words are used in the New Testament. Strong's Hebrew lexicon shows 8,674 different words are used in the Old Testament. Similar words are used with slightly different meanings. I would argue the language still won't sound too rigid or simplistic. It will still be possible to have multiple words with similar meanings in the same sentences. While the English language has around 750,000 words, the average person knows only about 30-50 thousand. The average newspaper uses about 8,000 different words, which is slightly under what the Old Testament uses. Therefore reading level should still be at about the same quality as a newspaper for the Old Testament.[http://news.bbc.co.uk/2/hi/uk_news/magazine/8013859.stm] --[[User:JZambrano|Joshua Zambrano]] 21:43, 3 September 2012 (EDT)

::The original Hebrew doesn't really show word suffixes. For example, the same Hebrew word, "rabah" is sometimes used twice, right after a previous instance: "Genesis 22:17 That in blessing <barak> I will bless <barak> thee, and in multiplying <rabah> I will multiply <rabah> thy seed <zera`> as the stars <kowkab> of the heaven <shamayim>, and as the sand <chowl> which is upon the sea <yam> shore <saphah>; and thy seed <zera`> shall possess <yarash> the gate <sha`ar> of his enemies <'oyeb>;", "Genesis 16:10 ¶ And the angel <mal'ak> of the LORD <Y@hovah> said <'amar> unto her, I will multiply <rabah> thy seed <zera`> exceedingly <rabah>, that it shall not be numbered <caphar> for multitude <rob>."

::I think this is a case of the word increase being used as increasingly. "will increasingly increase your seed" and "I will increase your seed increasingly". It's the same word but with different suffixes. By using suffixes like this where appropriate, I would think the total words used will increase to over 10 or 12 thousand for the Old Testament. --[[User:JZambrano|Joshua Zambrano]] 22:08, 3 September 2012 (EDT)

:::You post a very interesting analysis and good statistics. Thanks for providing that information. But I still feel that the original meaning is what matters, not consistency in translating a Greek word the same way in very different contexts. "Logos" had a variety of original meanings in Greek, just as "get" does in English today. There is no equivalent for "get" in French, so a good French translation of "get" should vary depending on the context.--[[User:Aschlafly|Andy Schlafly]] 23:22, 3 September 2012 (EDT)

::::Still, while Logos was used a number of different ways in the Greek, just as different people today can use words like "faith", "religion", or "theory" to mean very different things, it follows the Bible's authors had a specific meaning for words like Logos, and since God was guiding the process from start to finish the end result should be a consistent process. We should be able to identify what the definition of such a word is, and given the English language's vast complexity, find a suitable word or phrase that fits in all cases.

::::The ability to understand what is being said is strongly emphasized by the Bible. Paul in 1 Corinthians 14 said tongues were worthless for speaking in church unless interpretation was made, and that without "words easy to be understood, how shall it be known what is spoken?" Paul further said, "Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me."

::::"1 Corinthians 14:6-11 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me."

::::My concern is that without such consistency, it's too easy for human errors to come in. People can too easily change the verses to say what they want without such consistency. By making sure the same word or phrase is used consistently throughout it's assured the correct choice in translation is made for better accuracy of what was originally said.

::::While this kind of a translation is more laborious, essentially requiring a careful translation of all 14,000+ words in the Bible, and plugging them in as one goes, it would be incredibly accurate and consistent throughout the entire Bible. Paraphrases and modern wording updates are much easier to accomplish, but do not identify the mistakes made by past translators, and select the correct word choice. Only by this kind of a careful translation can it be certain correct translation is consistently being made. And to the best of my understanding, I don't know of any Bible translation to date that has accomplished this. --[[User:JZambrano|Joshua Zambrano]] 00:01, 4 September 2012 (EDT)

:::::Joshua, I am afraid your rigid adherence to an extreme version of the formal equivalence principle is misguided, as it doesn't render accurate translations. If you know any other languages than English, try to translate the following sentences picking the same foreign word for ''run'' every single time:

:::::*Romney will be ''running'' the marathon
:::::*Romney is ''running'' for president
:::::*Romney ''runs'' a bycicle repair shop.

:::::I think you will fail, because the word ''run'' has a different meaning in different contexts, and it is impossible to find a unique foreign word that would fit in all these different contexts. You see, semantic fields in language A hardly ever overlap entirely with corresponding semantic fields in language B. By the way, an interesting and insightful article about various approaches to Bible translation can be found here: [http://www.bible-researcher.com/gordon.html]. [[User:Richman|Richman]] 08:04, 4 September 2012 (EDT)

::::::Good point about how a single word can carry different connotations. However, the Hebrew language as seen in the Bible only uses 8-9 thousand words as opposed to the 1-2 million of the English language. It would make sense then that every single word choice in Hebrew was carefully made and individually selected for accurate translation by future generations. For the most part I don't see this phenomenon in the Bible where a single word is used different ways in the way that an English counterpart cannot be. If you know of a single word where this is the case I'd like to see it.

::::::Right now I am going by the assumption that such varying connotations will not prove detrimental to a literal translation of the Bible. It's been my experience in looking at the original Hebrew and Greek that this won't prove an issue. --[[User:JZambrano|Joshua Zambrano]] 09:09, 4 September 2012 (EDT)

== We completed our translation of the [[New Testament]] on April 23, 2010. ==

I changed the sentence ''We completed our translation of the [[New Testament]] on April 23, 2010'' to ''We completed '''a first draft of''' our translation of the [[New Testament]] on April 23, 2010'': still there are parts of verses missing (see e.g., [[Luke_1-8_(Translated)#Chapter 1|Luke 1:45]]) and the whole translation isn't proofread. So it seems downright dangerous to call it a ''complete translation'' (see [[Revelation 16-22 (Translated)#Chapter 22|Rev 22:19]]). --[[User:AugustO|AugustO]] 01:40, 4 September 2012 (EDT)

:That incomplete verse appears to be an oversight. Are aware of any other examples?--[[User:Aschlafly|Andy Schlafly]] 22:05, 16 March 2013 (EDT)

== Textus Receptus vs. Westcott & Hort ==

As far as I can see most of the translations follow the [[Textus Receptus]] (any paraphrasing of the KJB would seem to do so), while there are a few verses obviously translated from [[Westcott & Hort]]. Is there any guideline which telling us which version is preferable? [[User:AugustO|AugustO]] 02:01, 4 September 2012 (EDT)

:Both sources should be used. Why not?--[[User:Aschlafly|Andy Schlafly]] 22:08, 16 March 2013 (EDT)

==Corrupt Translation?==

For the record, Mr. Schlafly, I'm not opposed to this project because well...it makes you happy and I hope you enjoy yourself. But I think you're deluding yourself if you're trying to purify a religious text. You're developing a tainted translation/reconstruction, IMHO. It seems you are upset that the Bible is or has become too liberal so you seek to reword things. And not only that edit the Bible (case in point the "forgive them father for they not what they do" and the "Adulteress" story because it doesn't fit your conservative world view. This is where the problem lies and goes beyond a mere re-translation. This is how texts are corrupted. It seems u have an agenda and seek to change the Bible to fit your worldview and not have the Bible shape your worldview instead. It's no different than a liberal seeking to adapt the Bible to fit their world view. Why is this being looked at from a Liberal or Conservative view point, when if you truly want to purify it there you would look it from a purely apolitical point of view? But what do I know i'm just a stupid liberal (by your standards, i consider myself a moderate) This is why i think this is a joke, but have fun, Mr. Schlafly and hope God (if He exists) isn't too angry with you for this idea. --DavidS 21:54, 16 March 2013 (EDT)

:To the contrary, this translation adheres more closely to the original meaning than any of the other contemporary translations.--[[User:Aschlafly|Andy Schlafly]] 22:07, 16 March 2013 (EDT)

::By approaching it with a political mindset (as opposed to trying to give as accurate and faithful translation as possible) it's doomed to be corrupt. But be that as it may best of luck, Mr. Schlafly. --DavidS 20:34, 26 March 2013 (EDT)

:::It's obvious that liberals approach the Bible with a political mindset in their translations (and even a few additions). It takes a political ear to recognize and correct this.

== What god do you really serve? ==

Mr. Schlafly, after reading through sevreal articles on this wiki, it has come to my attemtion that your proclaiming to be a Christian is false. This attempt at rewriting the Bible only proves it. Instead of following our God by preventing projects like this, you follow your own little idol; Conservatism. Instead of taking God's word for what it is, you believe that it is tainted, and the only way to make it clean again is to apply Conservatism (Your definition of Conservatism, at least) to it. Thus, you put higher value on your tainted idealism than the God of the whole Universe. --IJones 15:01 31 May 2013
==Interesting concept==
Is it also a goal of this project to replace archaic Early-Modern English with 21st Century Modern English? If so I could help though I don't want to get involved in the theological side.--[[User:JerryCa|JerryCa]] 21:27, 22 March 2014 (EDT)

:Yes, that is part of the goal. Even the [[ESV]], which is an excellent translation, is already becoming somewhat outdated as English words change their connotations over time.--[[User:Aschlafly|Andy Schlafly]] 21:59, 22 March 2014 (EDT)

This is a good project that is getting a bad rap it doesn't deserve. Updating the Bible using modern English and free from the extreme liberal bias in many modern translations and online in a format that allows instant changes and corrections is a brilliant concept. --[[User:JamesWilson|James Wilson]] 22:11, 24 June 2014 (EDT)

:Thanks. I've learned much from the project, as have others. [[Isaac Newton]] did a great deal of translating work on the [[Bible]], and it obviously helped him in his other work.

:Over time English terminology becomes archaic or loses its meaning, and [[liberal bias]] creeps into modern translations. This project is a good reality check against that.--[[User:Aschlafly|Andy Schlafly]] 22:24, 24 June 2014 (EDT)
::It has provided me some useful insight in Bible study when used alongside my New Defenders study Bible and I can imagine it is a great learning resource for those who want to learn more about the Word of God without having to sift through archaic terms in the KJV alone or have to deal with the liberal bias of translations like the NIV and TNIV. This project's nature allows for archaic terminology in the English language to be corrected instantaneously which is much better than having to wait for a new paper edition, and makes an effort to eradicate that creeping liberal bias. I really applaud the effort you and others have put into this to make it what could be an entirely indispensable learning resource. --[[User:JamesWilson|James Wilson]] 17:18, 27 June 2014 (EDT)

==Hubris?==
I agree with the concept of a Conservative Bible Project, but I believe it should be done with the most absolute and extreme diligence, using the most expert of Biblical scholars to both translate the original tongues with pinpoint accuracy, and only introducing words that did not exist in the original tongues through experts in etymology. The very fact that I have permission to edit the CBP page directly as an unwavering, but admittedly imperfect Christian with none of the aforementioned qualities gives me pause. The Book of Revelations ends with a warning- do not change one word of the Holy Bible, which to me means do not mistranslate one word of the Holy Bible. As a messenger of God, I ask that you lock this page under extreme vetting and practice this extreme diligence so as not to sin in hubris. --[[User:Pious|Pious]] ([[User talk:Pious|talk]]) 03:28, 26 August 2016 (EDT)

I totally agree. The translation in its current state is wildly inconsistent even with itself, and gets some things totally wrong. I looked at one chapter and saw some awful mistakes, including referring to the Holy Spirit as "the force of God." The goal in translating the Bible is to capture the original meaning of what the text actually said, not ask, "Is this too liberal?" and change it.--[[User:Winterstorm89|Winterstorm89]] ([[User talk:Winterstorm89|talk]]) 15:41, 25 October 2016 (EDT)

Luke 1-8 (Translated)

2016-10-25T19:33:28Z

Winterstorm89:

==Chapter 1==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
|Though many have endeavored to write accounts of our most cherished beliefs,
|
|-
|2
|Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;
|and have given these accounts to us, of eyewitnesses and chosen ministers of Christ,
|
|-
|3
|It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
|it seems fitting that I should write an account as well, to you, Theophilus, for I have had a perfect understanding of all these things from the beginning
|
|-
|4
|That thou mightest know the certainty of those things, wherein thou hast been instructed.
|so that you will know the certainty of all these things you have been told of.
|
|-
|5
|There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
|During the reign of King Herod of Judea, there was a priest named Zacharias in the tradition of Abia, who was married to Elisabeth, a descendant of Aaron.
|See 1 Chron. 24:10, which refers to the different courses of Jewish priests.
|-
|6
|And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
|These two were both good and just people in the eyes of God, keeping all the commandments and all the laws of the Lord.
|
|-
|7
|And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.
|Elisabeth was infertile, and so they grew old without having a child.
|
|-
|8
|And it came to pass, that while he executed the priest's office before God in the order of his course,
|Zacharias, in his capacity as a priest,
|
|-
|9
|According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.
|was required to burn incense in the temple of the Lord.
|
|-
|10
|And the whole multitude of the people were praying without at the time of incense.
|Crowds of people were praying outside the temple at this time,
|
|-
|11
|And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
|and there appeared to Zacharias an angel of the Lord, on the right side of the altar.
|
|-
|12
|And when Zacharias saw him, he was troubled, and fear fell upon him.
|Upon seeing him, Zacharias was very afraid.
|
|-
|13
|But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
|But the angel said to him, "Do not be afraid, Zacharias. Your prayer has been heard, and your wife Elisabeth shall be pregnant with a son, and you shall name him John.
|
|-
|14
|And thou shalt have joy and gladness; and many shall rejoice at his birth.
|And you will feel great joy, and many shall rejoice at your sons birth.
|
|-
|15
|For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.
|He shall be great in the eyes of the Lord, and shall not drink alcohol of any kind, and he will be filled with the Divine Guide, even in the womb.
|
|-
|16
|And many of the children of Israel shall he turn to the Lord their God.
|And he shall witness to many Jews and convert them.
|
|-
|17
|And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
|And He will go with him in the spirit and power of Elijah, to bring families together and bring the wisdom of justice to the unjust; to prepare the people for the coming of the Lord."
|
|-
|18
|And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
|Zacharias said to the angel, "How shall I know this? I am an old man, and my wife is also old."
|
|-
|19
|And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
|The angel answered him, saying, "I am Gabriel, who has stood before God, and have been sent to speak to you, and give you good news.
|
|-
|20
|And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
|Because you have doubted my words, which shall soon be shown to be true, you shall be unable to speak until all I have said has occurred."
|
|-
|21
|And the people waited for Zacharias, and marvelled that he tarried so long in the temple.
|The crowds outside waited for Zacharias, surprised that he took so long in the temple.
|
|-
|22
|And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
|When he came out, he could not speak, and they could tell that he had seen a vision in the temple, for he gestured to them, but remained speechless.
|
|-
|23
|And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
|As soon as his duties as a priest were completed, he went to his home.
|
|-
|24
|And after those days his wife Elisabeth conceived, and hid herself five months, saying,
|And his wife Elisabeth became pregnant, and hid for five months, saying,
|
|-
|25
|Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.
|"The Lord has cured me of my infertility, and taken away my shame among men."
|
|-
|26
|And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
|In the sixth month, the angel Gabriel was sent from God to Nazareth, a city in Galilee,
|
|-
|27
|To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.
|to a virgin named Mary, who was engaged to a man named Joseph, a descendant of King David.
|
|-
|28
|And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.
|The angel came to her, saying, "Hail, you are favored and the Lord is with you. You are blessed among women."
|This verse is the first part of the [[Hail Mary]].
|-
|29
|And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
|When she saw him, she was troubled, unsure of the manner of this news.
|
|-
|30
|And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
|And the angel said to her, "Do not be afraid, Mary, you have found favor with God.
|
|-
|31
|And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
|And you shall become pregnant, and bear a son, and his name shall be JESUS.
|Most of the New Testament (except possibly the Book of Matthew) was originally written in Greek NOT Hebrew (the earliest discovered manuscripts prove this). Jesus is the English equivalent of Iesous which is the original Greek name used in this verse.
|-
|32
|He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
|He shall be great, and shall be called the Son of the Lord, and the Lord shall give him the throne of his ancestor King David.
|
|-
|33
|And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
|And he shall reign over Israel forever, and his kingdom shall have no end."
|
|-
|34
|Then said Mary unto the angel, How shall this be, seeing I know not a man?
|Mary said to the angel, "How can this be, since I have not been with a man?"
|
|-
|35
|And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
|The angel answered, saying, "The Divine Guide shall be alight on you, and the power of the Lord will overshadow you, so that the holy child you shall bear will be called the Son of God.
|
|-
|36
|And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
|Your cousin Elisabeth, who was called barren, is also pregnant in her old age, and has been for six months.
|
|-
|37
|For with God nothing shall be impossible.
|With God, all things are possible."
|
|-
|38
|And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
|So Mary said, "I shall be the servant of the Lord; let his will be done to me." And the angel departed.
|
|-
|39
|And Mary arose in those days, and went into the hill country with haste, into a city of Juda,
|That day, Mary went into the hills to the city of Juda,
|
|-
|40
|And entered into the house of Zacharias, and saluted Elisabeth.
|and went to the house of Zacharias, and greeted Elisabeth.
|
|-
|41
|And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
|When Elisabeth heard Mary's greeting, the unborn child jumped in her womb, and Elisabeth was filled with the Divine Guide.
|"unborn child" is more precise than "babe" today when describing life in the womb.
|-
|42
|And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
|And she said in a loud voice, "Blessed are you among women, and blessed is your unborn child.
|"unborn child" is the clearest term today. OTOH, this verse is a part of the [[Hail Mary]] and therefore, "fruit of Your womb" is generally well understood.
|-
|43
|And whence is this to me, that the mother of my Lord should come to me?
|Who am I, that the mother of my Lord should visit me?
|
|-
|44
|For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
|For as soon as I heard your greeting, the baby jumped for joy in my womb.
|
|-
|45
|And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
|She was blessed because she believed in the fulfillment of what she had heard from the Lord."
|"which were told her from the Lord" results the circuitous Greek in this verse, which is more directly stated in English as "she had heard from the Lord"; the [[NASB]] changes the meaning here and ignores the clear meaning of the Greek term for "from" (παρά), by translating this as the Lord having spoken directly to Mary.
|-
|46
|And Mary said, My soul doth magnify the Lord,
|And Mary said, "I praise the Lord with all my heart,
|
|-
|47
|And my spirit hath rejoiced in God my Saviour.
|and my spirit rejoices in God my savior.
|
|-
|48
|For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
|For he haw seen the low fortune of his servant, but now all future generations shall call me blessed.
|
|-
|49
|For he that is mighty hath done to me great things; and holy is his name.
|He who is mighty has done a great thing for me, and his name is holy.
|
|-
|50
|And his mercy is on them that fear him from generation to generation.
|He is merciful to those who have feared him for generations.
|
|-
|51
|He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
|He has done mighty deeds with his arm; he has brought down the self-centered.
|perhaps "brought down" could be improved
|-
|52
|He hath put down the mighty from their seats, and exalted them of low degree.
|He has brought down the mighty, and exalted the humble.
|
|-
|53
|He hath filled the hungry with good things; and the rich he hath sent empty away.
|He has fed the hungry with the best foods, and the miserly he sent away empty-handed.
|
|-
|54
|He hath holpen his servant Israel, in remembrance of his mercy;
|He has aided his servant Israel, in remembrance of his mercy,
|
|-
|55
|As he spake to our fathers, to Abraham, and to his seed for ever.
|as he spoke to our ancestors, to Abraham, and to his descendants for all time."
|
|-
|56
|And Mary abode with her about three months, and returned to her own house.
|Mary lived with Elisabeth for three months before returning to her own house.
|
|-
|57
|Now Elisabeth's full time came that she should be delivered; and she brought forth a son.
|It was then that Elisabeth came to term, and delivered a son,
|
|-
|58
|And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
|and her neighbors and her cousins heard how the Lord had shown mercy upon her, and they rejoiced with her.
|
|-
|59
|And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.
|On the eighth day, the time came to circumcise the boy, and they wanted to name him Zacharias, after his father.
|
|-
|60
|And his mother answered and said, Not so; but he shall be called John.
|But Elisabeth answered, "No, he shall be called John."
|
|-
|61
|And they said unto her, There is none of thy kindred that is called by this name.
|Her neighbors said to her, "None of his family is named John.
|
|-
|62
|And they made signs to his father, how he would have him called.
|So they called for Zacharias his father, and asked what he would have the child be named.
|
|-
|63
|And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.
|He called for a tablet, and wrote, "His name shall be John." And they all were amazed that he should choose this.
|
|-
|64
|And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.
|Immediately, his mouth was opened, and he could speak again, and he praised God.
|
|-
|65
|And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
|And all of their neighbors were awed, and they spoke of these things all throughout the hills of Judea.
|
|-
|66
|And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
|And all who heard these things pondered them in their hearts, thinking, "What kind of boy shall this be? For the hand of the Lord is with him."
|
|-
|67
|And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
|His father, Zacharias, was filled with the Divine Guide, and prophesied, saying,
|
|-
|68
|Blessed be the Lord God of Israel; for he hath visited and redeemed his people,
|"Blessed is the Lord God of Israel, for he has come and redeemed his people,
|
|-
|69
|And hath raised up an horn of salvation for us in the house of his servant David;
|and has raised up a trumpet-call of salvation for us descended from his servant, David.
|
|-
|70
|As he spake by the mouth of his holy prophets, which have been since the world began:
|As has been prophesied by his holy prophets, who have come since the world began:
|
|-
|71
|That we should be saved from our enemies, and from the hand of all that hate us;
|that we should be saved from our enemies and from all those who would hate us;
|
|-
|72
|To perform the mercy promised to our fathers, and to remember his holy covenant;
|to perform the mercy promised to our ancestors, and to remember his holy covenant;
|
|-
|73
|The oath which he sware to our father Abraham,
|that oath which he swore to Abraham,
|
|-
|74
|That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,
|that he would grant us deliverance from out enemies, so that we could worship him without fear,
|
|-
|75
|In holiness and righteousness before him, all the days of our life.
|in holiness and righteousness all the days of our life.
|
|-
|76
|And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;
|And you, my boy, shall be the prophet of the Highest, for you shall prepare the way of the Lord,
|
|-
|77
|To give knowledge of salvation unto his people by the remission of their sins,
|giving knowledge of the salvation to come to his people, by the remission of their sins,
|
|-
|78
|Through the tender mercy of our God; whereby the dayspring from on high hath visited us,
|through the tender mercy of our God, from which all blessings flow forth to us from heaven,
|
|-
|79
|To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.
|to give light to those us mortals who are in darkness, to guide our feet along the path of the just."
|
|-
|80
|And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
|The child grew into a man with strong spirit, and went into the desert until he again returned to Israel.
|
|}

==Chapter 2==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.
|And so it fell out in those days, that a decree went out from [[Caesar]] [[Augustus]], requiring that all the inhabited world should register regularly for a census.
|ἀπογράφεσθαι refers to a census. The capitation tax that was part of it was incidental to it. Furthermore, this is a present infinitive, indicating not a one-off event but a regular schedule, equivalent to the provision in the [[United States Constitution]] for a regular census.
|-
|2
|(And this taxing was first made when Cyrenius was governor of Syria.)
|The census [of Judea] was first made while Publius Sulpicius Quirinius was in command in Syria.
|
|-
|3
|And all went to be taxed, every one into his own city.
|And everyone would go to register, each to his own [designated] city.
|The census rules (explained below) explain how the Romans designated the city in which each person was supposed to register.
|-
|4
|And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)
|So Joseph left Nazareth in Galilee and went into Judea, to the city of David, called Bethlehem, (because he belonged to the house and family of David)
|
|-
|5
|To be taxed with Mary his espoused wife, being great with child.
|to register with his fiancée Mary, whose child was nearly ready for birth.
|Here the aorist infinitive ''απογραψασθαι'' clearly marks this as a one-off event, not the regular event that verse 1 describes.
|-
|6
|And so it was, that, while they were there, the days were accomplished that she should be delivered.
|And so it fell out that she came to term while they were there, and entered labor.
|
|-
|7
|And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
|She gave birth to her first child, a son, and wrapped him in soft blankets, and laid him in a feeding trough, because there was no room for them in the inn.
|The feeding trough, or "manger" (from the [[France|French]] ''manger'' to eat), was typically hewn out of stone.
|-
|8
|And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
|In the same region, there were shepherds tending their flocks in the field at night.
|
|-
|9
|And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
|The angel of the Lord appeared to them, and the glory of the Lord shined around them, and they became frightened.
|The Greek word for "lo" and "behold" has a disputed placement here.
|-
|10
|And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
|But the angel said to them, "Do not fear, for I bring good news, which shall bring great joy to all people.
|
|-
|11
|For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
|For this day a child has been born among you, in the city of David, a Savior, Christ the Lord.
|One of the most famous verses of the Bible.
|-
|12
|And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
|And you shall know him by this sign: you will find the infant wrapped in blankets lying in a feeding trough."
|
|-
|13
|And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
|And suddenly, there was with the angel an assembly of troops from heaven, praising God, and saying,
|"troops" is an insightful translation here - something [[liberal]] translations would likely avoid for political reasons
|-
|14
|Glory to God in the highest, and on earth peace, good will toward men.
|"Glory to God, in the highest, and on Earth, peace to men of good will."
|
|-
|15
|And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
|And so it fell out, after the angels had gone away from them into heaven, that the shepherds talked among themselves. "Let us now go to Bethlehem and look at this thing that has happened, that the Lord has just told us about."
|
|-
|16
|And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
|And they hurried, and found Mary, and Joseph, and the infant lying in a feeding trough.
|
|-
|17
|And when they had seen it, they made known abroad the saying which was told them concerning this child.
|And when they saw him, they made it known to all what the angel had told them in regard to the child.
|
|-
|18
|And all they that heard it wondered at those things which were told them by the shepherds.
|All who heard these things the shepherds said wondered at them.
|
|-
|19
|But Mary kept all these things, and pondered them in her heart.
|But Mary pondered these events silently.
|
|-
|20
|And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
|The shepherds returned, glorifying and praising God for everything they had heard and seen.
|"As it was told unto them" is unnecessarily repetitive.
|-
|21
|And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.
|Once eight days had passed and the time had come to circumcise the infant, they named him Jesus, as the angel had foretold before he had even been conceived.
|
|-
|22
|And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;
|And once Mary had been purified according to the laws set forth by Moses, they brought Jesus to Jerusalem, to present him to the Lord.
|
|-
|23
|(As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
|(For the law of the Lord states that every firstborn male shall be holy to the Lord;)
|
|-
|24
|And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
|and to give thanks with a sacrifice as prescribed in the law of the Lord: "A pair of turtledoves, or two young pigeons."
|
|-
|25
|And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
|Fortunately there was a man named Simeon in Jerusalem who was just and devout as he awaited the Messiah for Israel; Simeon had divine guidance.
|Also, is the reference to the Messiah in English supported by the Greek?
|-
|26
|And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.
|And the Holy Ghost had revealed to him that he would not die until he had seen the Messiah sent by the Lord.
|
|-
|27
|And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,
|The Spirit led Simeon into the temple. When Jesus's parents brought him in according to the religious custom,
|use triangulation to fuller convey the meaning: translate "Holy Ghost" for the first reference, "Spirit" for the second
|-
|28
|Then took he him up in his arms, and blessed God, and said,
|Simeon took Jesus in his arms, praised God and exclaimed,
|
|-
|29
|Lord, now lettest thou thy servant depart in peace, according to thy word:
|"Lord, now let your servant leave in peace, as You command.
|most English-speaking people do not think "anti-war" when they hear the word peace. The word peace is well understood with no qualifiers needed to muddy the translation.
|-
|30
|For mine eyes have seen thy salvation,
|for my eyes have seen Your salvation,
|
|-
|31
|Which thou hast prepared before the face of all people;
|which you prepared for everyone to see;
|
|-
|32
|A light to lighten the Gentiles, and the glory of thy people Israel.
|a light of revelation to all non-Jewish people, and the glory of your people Israel.
|"revelation" is a more precise translation from the Greek. Also, the original Greek word in the verse was "nations" not Gentiles or non-believers...which meant any other nation than Israel...i.e. - all non-Jews. The Bible often highlights God's special relationship with the nation of Israel. To stay true in our translation, we must not dilute this distinction.
|-
|33
|And Joseph and his mother marvelled at those things which were spoken of him.
|Joseph and Mary marveled at what was said about Jesus.
|
|-
|34
|And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
|Simeon blessed them, telling Mary, "Listen: this child is destined for the fall and rise of many Israelites, and will become the object of scorn;
|"Behold" is ignored by many modern translations, as is the basic mockery and scorn,
|-
|35
|(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
|causing your heart will ache with pain over it, and the hatred towards Him will expose the hearts of many.
|
|-
|36
|And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;
|And a prophetess, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity.
|The original Greek descriptor for Anna is clearly in the feminine, which makes "prophetess" a more accurate and true translation. Avoid the feminist erasure of "virginity".
|-
|37
|And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.
|She was an 84 year old widow, who had not strayed from her faith, and served God with fastings and prayers night and day.
|We should maintain the strength of terms used in the original Greek and not use the word "customs" in place of "fastings and prayers"
|-
|38
|And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
|And she gave thanks to the Lord and spoke of him to everyone who looked for redemption in Jerusalem.
|
|-
|39
|And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.
|When they had done everything according to the Lord's laws, they returned home to Nazareth in Galilee.
|
|-
|40
|And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.
|The child grew and became strong in spirit and filled with wisdom; the grace of God was with him.
|
|-
|41
|Now his parents went to Jerusalem every year at the feast of the passover.
|His parents went to Jerusalem every year for passover.
|
|-
|42
|And when he was twelve years old, they went up to Jerusalem after the custom of the feast.
|When he was twelve years old, they went to Jerusalem as was customary for the holiday.
|
|-
|43
|And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.
|When they returned a few days later, the child Jesus stayed behind in Jerusalem. Mary and Joseph did not know about this.
|
|-
|44
|But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.
|They thought he was traveling with the group, and at the end of the first day's journey, they looked for him.
|
|-
|45
|And when they found him not, they turned back again to Jerusalem, seeking him.
|When they did not find him, they went back to Jerusalem to look for him.
|
|-
|46
|And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.
|After three days they found him in the temple, sitting among the priests, both listening to them and asking questions.
|The KJV term "doctors" is archaic - "priests" is more appropriate to the modern audience.
|-
|47
|And all that heard him were astonished at his understanding and answers.
|Everyone that heard him was astonished at his understanding and answers.
|
|-
|48
|And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.
|When his parents found him they were amazed, his mother asking, "Son, why did you do this to us? Look at how your father and I have been worried sick in looking for you!"
|
|-
|49
|And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?
|Jesus replied, "Why did you panic? Didn't you realize that I must be tending to my Father's work?"
|or "Father's house"? "panic" rather than "search"?
|-
|50
|And they understood not the saying which he spake unto them.
|And they could not understand what He was saying.
|
|-
|51
|And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
|Jesus left with them, and came to Nazareth, where he obeyed them, as His mother stored in her heart all he said.
|
|-
|52
|And Jesus increased in wisdom and stature, and in favour with God and man.
|Meanwhile Jesus grew in wisdom and stature, favored by both God and man.
|"man" ... or "mankind" here? "Mankind" does not usually "favor" something. NRSV: "human favor"; REB: "men"; NJB: "people". "Man" is a general term.
|}

==Chapter 3==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
|In the fifteenth year of the reign of Emperor Tiberius Caesar, Pontius Pilate was governor of Judea, Herod was the tetrarch of Galilee, and his brother Philip was tetrarch of Ituraea and the region known as Trachonitis. Lysanias was the tetrarch of Abilene.
|"tetrarch" is an obscure term for the modern reader, governor captures the meaning better than king
|-
|2
|Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
|In the time when Annas and Caiaphas were high priests, the Living Word of God inspired John, the son of Zacharias, in the desert.
|Wasn't it a "desert"? Also, use "Living Word" here as in John 1:1
|-
|3
|And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
|All through the Jordan valley he preached the baptism of repentance for the forgiveness of sins;
|
|-
|4
|As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|As it is written in the Book of Isaiah, a voice cries out in the desert, 'Prepare a route for the Lord and straighten his path.'
|say a "man" rather than he gender-neutral "one"?
|-
|5
|Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;
|Every valley shall be filled, and every mountain and hill shall be leveled; and the crooked shall be made straight, and the rough paths shall be made smooth;
|
|-
|6
|And all flesh shall see the salvation of God.
|And all flesh will see the salvation of God.
|
|-
|7
|Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
|Then he said to the crowd that came to be baptized, 'Oh you wicked people, who warned you to run away from the fury that will come?'
|
|-
|8
|Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
|Prepare a worthy token of your repentance, and do not make the excuse that we have Abraham as our forebear: for I will say to you, that God could make children from these stones.
|Lithos (λίθος) - stones - may refer to Christ being made by God as a son of Abraham. John is hectoring the crowd here, reminding them that God has given them the ability to seek redemption.
|-
|9
|And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
|And now also the ax is laid into the root of the trees: every tree that does not produce good fruit is chopped down and cast into the fire.
|
|-
|10
|And the people asked him, saying, What shall we do then?
|And the people asked him, 'what should we do then?'
|
|-
|11
|He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
|He answered them: 'he who has two coats, let him donate to he who has none; and he who has food should do the same.'
|
|-
|12
|Then came also publicans to be baptized, and said unto him, Master, what shall we do?
|Tax collectors asked to be baptized, saying, "Sir, what should we do?"
|modern translations use "teacher" instead of "master", but "teacher" today has a liberal connotation. Also, avoid gender-neuterizing. Suggestions welcome.
|-
|13
|And he said unto them, Exact no more than that which is appointed you.
|And he told them, "Demand no more than the law requires."
|
|-
|14
|And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
|Soldiers likewise asked Him, "what should we do?" And he told them, "Do no violence to anyone, nor make false accusations; be satisfied with your wages."
|note: here the older manuscripts seem to capture what the KJV's later manuscripts missed: John was talking about taking ''money'' by undue force
|-
|15
|And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
|As the people were in anticipation, they wondered in their hearts whether or not John might be the Christ.
|
|-
|16
|John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
|John replied to them all, "I do baptize you with water, but a man mightier than I will come; I am unworthy to untie His sandal strap. He shall baptize you with fire and the Holy Spirit."
|note the gender neutralizing by the KJV. Also, break the sentence to emphasize the last point.
|-
|17
|Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
|Whose winnowing fan is in His hand. He will clean the threshing floor, gathering the wheat into his storehouse, but the chaff will be burnt with unquenchable fire
|Note the interesting KJV spelling: "throughly purge his floor." Some modern translations refer to "threshing floor" but that is imprecise as this verse is not describing the separation of seeds.
|-
|18
|And many other things in his exhortation preached he unto the people.
|He admonished many things in his evangelizing to the people.
|modern translations sugarcoat this and turn it into comfort (e.g., "good news") rather the exhortation it was
|-
|19
|But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,
|Herod the governor, having been reprimanded by John for his immoral marriage to Herodias, his brother Philip's wife and for all the other evils he had done
|immoral better than "unlawful", since Herod set his own laws
|-
|20
|Added yet this above all, that he shut up John in prison.
|Added an even greater sin by shutting John up in prison.
|
|-
|21
|Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
|When all the people were baptized, and Jesus was also being baptized and praying, the heaven was opened,
|
|-
|22
|And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
|And the Holy Ghost descended to him in the shape of a dove, and a voice came from heaven saying, You are my beloved Son and I am pleased with you.
|
|-
|23
|And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,
|Jesus himself reached the age of about thirty years, being known as the son of Joseph, who was the son of Heli,
|tricky here ... Jesus was the actual son of Joseph legally and in terms of childrearing
|-
|24
|Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,
|Who was the son of Matthat, who was the son of Levi, who was the son of Melchi, who was the son of Janna, who was the son of Joseph,
|
|-
|25
|Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,
|Who was the son of Mattathias, who was the son of Amos, who was the son of Naum, who was the son of Esli, who was the son of Nagge,
|
|-
|26
|Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,
|Who was the son of Maath, who was the son of Mattathias, who was the son of Semei, who was the son of Joseph, who was the son of Juda,
|
|-
|27
|Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,
|Who was the son of Joanna, who was the son of Rhesa, who was the son of Zorobabel, who was the son of Salathiel, who was the son of Neri,
|
|-
|28
|Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,
|Who was the son of Melchi, who was the son of Addi, who was the son of Cosam, who was the son of Elmodam, who was the son of Er,
|
|-
|29
|Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,
|Who was the son of Jose, who was the son of Eliezer, who was the son of Jorim, who was the son of Matthat, who was the son of Levi,
|
|-
|30
|Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,
|Who was the son of Simeon, who was the son of Juda, who was the son of Joseph, who was the son of Jonan, who was the son of Eliakim,
|
|-
|31
|Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,
|Who was the son of Melea, who was the son of Menan, who was the son of Mattatha, who was the son of Nathan, who was the son of David,
|
|-
|32
|Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,
|Who was the son of Jesse, who was the son of Obed, who was the son of Booz, who was the son of Salmon, who was the son of Naasson,
|
|-
|33
|Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,
|Who was the son of Aminadab, who was the son of Aram, who was the son of Esrom, who was the son of Phares, who was the son of Juda,
|
|-
|34
|Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,
|Who was the son of Jacob, who was the son of Isaac, who was the son of Abraham, who was the son of Thara, who was the son of Nachor,
|
|-
|35
|Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,
|Who was the son of Saruch, who was the son of Ragau, who was the son of Phalec, who was the son of Heber, who was the son of Sala,
|
|-
|36
|Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,
|Who was the son of Cainan, who was the son of Arphaxad, who was the son of Sem, who was the son of Noe, who was the son of Lamech
|
|-
|37
|Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,
|Who was the son of Mathusala, who was the son of Enoch, who was the son of Jared, who was the son of Maleleel, who was the son of Cainan,
|
|-
|38
|Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
|Who was the son of Enos, who was the son of Seth, who was the son of Adam, who was the son of God.
|
|}

==Chapter 4==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,
|Filled with the Holy Spirit, Jesus returned from the Jordan and was led by God's Spirit into the desert,
|use "force of God" for "Holy Ghost" here? "Desert" rather than "wilderness"? Though using "force of God" first and then "God'S Spirit" as translations for the same word (πνεῦμα) is quite confusing..And flat-out wrong. The Holy Spirit is not a force. Any doctrinally sound branch of Christianity would regard that description as heresy. The Holy Spirit is a divine person, the third person of the Trinity.

Why is "God's Spirit" capitalized, but "force of God" not - it's the same entity. That adds to the confusion.

"The Jordan" is appropriate here, not "Jordan," since Jesus was returning from the Jordan River.
|-
|2
|Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
|for forty days of temptation by the devil. Jesus ate nothing, and was very hungry at the end.
|sorry, the devil should not be honored with capitalization
|-
|3
|And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
|The devil said to Him, "If you are the Son of God, turn this stone into bread."
|"command ... it be made ..." seems like overkill, or does it have additional meaning? - Indeed, it has: it stresses the power of the Lord's word: He doesn't perform only party tricks, he has the ''command'' over the whole world. The Greek original uses the very basic word λέγω (speak) for this, and it reminds us of John 1:1.: Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
|-
|4
|And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
|Jesus replied to him, "It is written that man shall not live by bread alone."
|The is no reason to omit ἀλλά (but) from the translation (again, Rev 22:19)
|-
|5
|And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
|Next the devil took Him up a high mountain, and showed Him all the world's civilizations at once.
|"civilizations" is a more familiar term than "kingdoms"
|Reinserted emphasis that the devil showed Him every civilization ''in the world'' at once.
|-
|6
|And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
|The devil said to Him, "I will grant You all this earthly power and glory, for it has been delivered to me and to whomever I may delegate it.
|"delegate" captures the quote by the devil here better than "give"
|-
|7
|If thou therefore wilt worship me, all shall be thine.
|If You shall worship me, then all this shall be Yours."
|use of "shall" best here; or "bow down and worship me"?
|-
|8
|And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Jesus replied, "Beat it, Satan, as it is written, 'You shall worship the Lord, and only Him shall you serve.'"
|
|The Old Testament command quoted by Jesus is personalized to people ("you"), not described generically as what "one" will do.
|-
|9
|And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:
|Next the devil took Jesus to Jerusalem, seating Him on a pinnacle of the Temple, and told Him, "If You are the Son of God, jump off:
|
|-
|10
|For it is written, He shall give his angels charge over thee, to keep thee:
|for scriptures say, 'He shall let His angels protect Him, to save Him.
|
|-
|11
|And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|And in their hands they shall catch and lift You, to ensure that You do not even touch the ground.'"
|"touch ground" seems to be the intent in the phrase about a foot hitting a stone.
|-
|12
|And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
|Jesus replied, "It is said, 'You shall not tempt the Lord your God.'
|
|-
|13
|And when the devil had ended all the temptation, he departed from him for a season.
|After the devil exhausted his temptation, he left for a while.
|"exhausted" seems apt here
|-
|14
|And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.
|Jesus then returned with the power of God to Galilee, and his reputation spread throughout the region.
|probably a better word than "reputation"
|-
|15
|And he taught in their synagogues, being glorified of all.
|Jesus taught in the synagogues, with the unique glory of God.
|"unique" work here?
|-
|16
|And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
|He returned to his hometown of Nazareth and customarily went to the synagogue on the Sabbath. He rose to recite the reading.
|tightened up the phrasing a bit
|-
|17
|And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
|Jesus was handed the book of the prophet Isaiah. Jesus opened it to the place where it was written:
|
|-
|18
|The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
|The Spirit of the Lord is with me, because he has chosen me to preach the gospel to the poor; he has sent me to heal the sorrowful and to preach freedom for the captives, and restore sight to the blind, to free those who have been subjugated,
|much potential for liberal bias here in avoiding freedom words
|-
|19
|To preach the acceptable year of the Lord.
|to preach in the Lord's favored year.
|short and simple, but tricky; modern versions vary widely with this verse.
|-
|20
|And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
|Jesus closed the book and returned it to the minister, and sat down. But everyone in the synagogue was staring at Him.
|
|-
|21
|And he began to say unto them, This day is this scripture fulfilled in your ears.
|Jesus then declared, "This scripture was fulfilled by my reading it to you."
|fascinating shift to a self-referential system
|-
|22
|And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?
|The congregation marveled at His eloquent words. But then they murmured, "Isn't He merely Joseph's son?"
|
|-
|23
|And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
|Jesus replied, "You will surely surely this proverb, 'Physician, heal yourself, and perform the works here that we heard you did in Capernaum.'"
|don't dumb down "physician" with the term "doctor"
|-
|24
|And he said, Verily I say unto you, No prophet is accepted in his own country.
|Jesus continued, "Truly I tell you, no prophet is believed in his hometown.
|"country" isn't right; use hometown instead; also, "believed" rather than "accepted"?
|-
|25
|But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;
|To tell the truth, there were many widows in Israel during Elijah's era, when there was a drought for three and a half years and a terrible famine swept the land,
|
|-
|26
|But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
|yet God sent Elijah to none of the widows, except a woman in the city of Sarepta in Sidon.
|
|-
|27
|And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
|There were also many lepers in Israel during Elijah's time, yet none of them was cured, except Naaman the Syrian.
|
|-
|28
|And all they in the synagogue, when they heard these things, were filled with wrath,
|But the congregation in the synagogue became furious at hearing this
|
|-
|29
|And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.
|and they rose to expel him from the city, and took him to the edge of the city cliff in order to throw him off face down.
|
|-
|30
|But he passing through the midst of them went his way,
|But Jesus slipped through the crowd to continue his work.
|-
|31
|And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
|He arrived at Capernaum, a town in Galilee, and taught on the Sabbath days.
|
|-
|32
|And they were astonished at his doctrine: for his word was with power.
|People marveled at His preaching, for His logic was compelling.
|use "logic" rather than "word" here, and "compelling" rather than "power"?
|-
|33
|And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,
|In the synagogue a man possessed with the devil shouted out in a loud voice,
|
|-
|34
|Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
|"Leave us alone! What do you want with us, Jesus of Nazareth? Did you come to destroy us? I know who you are: the Holy Son of God.
|use "son" rather than the unisex "one"
|-
|35
|And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.
|But Jesus reprimanded him, "Shut up and leave him." The devil then tossed the possessed man and left him, without hurting him.
|
|-
|36
|And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out.
|The crowd was completely amazed, and clamored, "What a message is this! With power and authority He ordered the spirits of the devil to leave, and they did.
|issue of translating "logos", as in John 1:1: "και εγενετο θαμβος επι παντας και συνελαλουν προς αλληλους λεγοντες τις ο λογος ουτος οτι εν εξουσια και δυναμει επιτασσει τοις ακαθαρτοις πνευμασιν και εξερχονται"<ref>http://greek.scripturetext.com/luke/4-36.htm (Textus Receptus)</ref>
|-
|37
|And the fame of him went out into every place of the country round about.
|Jesus quickly became famous throughout the countryside.
|
|-
|38
|And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her.
|Next Jesus left the synagogue, and entered Simon's house. Simon's mother-in-law had a high fever, and they sought Jesus for her.
|
|-
|39
|And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.
|Jesus stood over her, and ordered the fever to leave, and it did. Immediately she got up and waited on them.
|
|-
|40
|Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.
|By sunset, all the sick with a variety of diseases were brought to Him, and He cured all of them in laying His hands on each one.
|
|-
|41
|And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.
|Meanwhile demons rushed out of many people, screaming, "You are Christ the Son of God!" But Jesus ordered them to shut up, because they knew He was Christ.
|
*Here, πνεῦμα isn't used.
*''But Jesus ordered them to shut up, because the devil knew He was Christ. '' "the devil" is misleading
|-
|42
|And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.
|At the end of the day, Jesus left for a deserted place, but the people came after Him to be with Him, and kept Him from leaving them.
|
|-
|43
|And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
|So Jesus said to them, "I must preach the gospel to other towns too; this is my mission.
|
|-
|44
|And he preached in the synagogues of Galilee.
|He then preached in the Galilean synagogues.
|
|}

==Chapter 5==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,
|Subsequently, as the crowd pressed against Him to hear God's word, Jesus stood on the shore of Gennesaret's lake,
|ὄχλος is better translated as "crowd" than "people"; "subsequently" is better than the cumbersome "it came to pass"
|-
|2
|And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
|Jesus noticed two boats at the seaside, but their fishermen had left them to wash their nets.
|"boats" is more precise than "ships"
|-
|3
|And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.
|Jesus boarded one of the boats, wich was Simon's, and urged him to drift away a bit from the shore. Jesus was then seated, and taught the crowd from the boat.
|
|-
|4
|Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
|Upon finishing preaching, Jesus said to Simon, "Head out where it is deep, and lower your nets for a catch."
|"epanagō" is best translated as "head out" here; "draught" can be better translated as "catch" today for "agra".
|-
|5
|And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
|Simon responded, "Boss, we worked all night, and caught nothing; but your wish is my command."
|kopiaō: "worked" rather than the archaic "toiled"; also, "boss" seems more appropriate here than the archaic "master" for epistatēs; the Greek term here is rhēma rather than logos for "word", which we translate as wish
|-
|6
|And when they had this done, they inclosed a great multitude of fishes: and their net brake.
|Whereupon they caught an enormous surplus of fish, causing their net to break.
|introduce the economic concept of surplus
|-
|7
|And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.
|They wave over their partners, who were in the other boat, for them to join and help. Those came and filled both boats with the fish, so much so they began to sink.
|kataneuō is a signal, not a call
|-
|8
|When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
|When Simon Peter observed this, he knelt before Jesus, saying "Leave me Lord, for I am a sinful man.
|
|-
|9
|For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
|Simon was overcome, as were his colleagues, at their catch of the fish.
|
|-
|10
|And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.
|And so were James and John, the sons of Zebedee, who were Simon's partners. Jesus told Simon, "Be not afraid, from here on you shall catch men."
|"be not afraid" is clearer.
|-
|11
|And when they had brought their ships to land, they forsook all, and followed him.
|They landed their boats, and gave up everything to follow Him.
|
|-
|12
|And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.
|Before long Jesus was in a town and approached by a man covered with leprosy who, upon seeing Jesus, prostrated himself and beseeched Him with "Lord, if you desire, you can cure me."
|
|-
|13
|And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
|Jesus extended His hand and touched the man while saying, "I will it: be cured." Immediately the leprosy vanished.
|
|-
|14
|And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
|Jesus ordered him to tell no man, but to present himself to priest, and give an offering as Moses commanded, as testimony to them.
|μαρτύριον is usually translated as "testimony", but today that means only spoken words; "evidence" is probably a better translation particularly when oral testimony is forbidden by Jesus
|-
|15
|But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
|The more Jesus did, the more famous He became, and huge crowds gathered to learn, and be cured by Him.
|
|-
|16
|And he withdrew himself into the wilderness, and prayed.
|Jesus would also depart alone into the desert, and pray.
|
|-
|17
|And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.
|One day while Jesus was teaching, as Pharisees and legal scholars observed from every Galilean Judaean town and from Jerusalem, the Lord's power of healing was there to see.
|
|-
|18
|And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.
|And suddenly men carried a stretcher with a paralyzed man, and they looked for a way to bring and lay him before Jesus.
|
|-
|19
|And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.
|When they could not access Jesus through the crowd, they climbed up on the roof, and lowered the stretcher to Jesus through an opening.
|κέραμος is often translated as "tiles" to avoid "through the roof," which could mean a doorway; but "tiles" means something modern today, so "through an opening" is better.
|-
|20
|And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
|Upon seeing their faith, Jesus declared, "Sir, your sins are forgiven."
|πίστις: the English translation of "faith" captures its full original intent; modern translations use unisex "friend" for ἄνθρωπος, when "sir" is truer to the original intent.
|-
|21
|And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
|The intellectuals began to murmur, "Who is this who speaks blasphemies? Who can forgive sins other than God alone?
|The general phrase for "γραμματεύς" and "Φαρισαῖος" ("scribes and Pharisees") is most precisely translated as "intellectuals"; the context suggests that "murmur" is a better translation for "διαλογίζομαι" than "reason", which is awkward here.
|-
|22
|But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
|Jesus, perceiving their close-mindedness, answered them, "What doubt is your hearts?
|
|-
|23
|Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
|Which is easier: to say "your sins are forgiven," or to say, "stand up and walk?"
|
|-
|24
|But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.
|So that you may know the Son of man has power on earth to forgive sins, I say to you (the paralyzed man), 'Get up, and take your bed, and go home.'"
|to be unisex, the [[NASB]] avoids using "man" here and instead calls him the awkward "paralytic"
|-
|25
|And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
|Immediately he rose before the crowd, and picked up his bed, and began walking home, to the glory of God.
|
|-
|26
|And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
|Everyone was overcome with rapture, and they gave glory to God yet with fear said, "We have seen it all today!"
|λαμβάνω: literally "taken away" or "seized", but this context "overcome"; ἔκστασις: aggressive translation is "rapture"; παράδοξος: the word from which paradox comes, how to translate it here?
|-
|27
|And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
|Jesus continued onward and saw a tax collector, named Levi, sitting at his collection booth. Jesus said to him, "Follow me."
|
|-
|28
|And he left all, rose up, and followed him.
|Levi dropped everything, got up, and followed Jesus.
|
|-
|29
|And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
|Levi threw a magnificent party in his own home, and the guests included many tax collectors.
|
|-
|30
|But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
|So intellectuals spread gossip against His disciples in saying, "Why do You eat and drink with tax collectors and sinners?"
|
|-
|31
|And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
|Jesus rebutted the criticism, "People who are well do not need a physician; those who are sick do.
|
|-
|32
|I came not to call the righteous, but sinners to repentance.
|I came not for the holy, but to call sinners to repent."
|
|-
|33
|And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?
|They replied, "Why do John's disciples frequently fast and pray, as do the Pharisees' disciples, but yours eat and drink?"
|is the reference here to the Pharisees, or to the Pharisees' disciples?
|-
|34
|And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
|Jesus responded, "Do you force people to fast at wedding, while the groom is still there?
|
|-
|35
|But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
|But the time will come when the groom is taken away, then they shall fast."
|
|-
|36
|And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
|Jesus taught this parable: "No man rips a piece of a new garment to patch an old, because that ruins the new one and the patch does not match the old.
|
|-
|37
|And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
|Likewise, no man puts new grape juice into used containers, or else the new juice splits the containers and spills, and ruins them.
|
|-
|38
|But new wine must be put into new bottles; and both are preserved.
|Rather, new grape juice is poured into new bottles, and both are preserved.
|odd point about preserving bottles: does this yield insight about the grape juice v. wine controversy?
|-
|39
|No man also having drunk old wine straightway desireth new: for he saith, The old is better.
|No man desires new grape juice after drinking old, because he says, "The old is better."
|
|}

==Chapter 6==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.
|On the Sabbath after Passover Jesus walked through a grain field, where His students picked heads of grain for themselves, rubbing off the chaff and eating them.
|
|-
|2
|And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
|Several Pharisees complained, "Why do You violate the Sabbath like that?
|"ἔξεστι" is used for "it is lawful," but the negative is concisely written as "violate"
|-
|3
|And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;
|Jesus replied, "Haven't you read what David did when he was hungry, and what others did with him?
|
|-
|4
|How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
|How he entered the sanctuary, took and ate the bread, and shared it with others, which priests alone were allowed to eat?"
|"οἶκος" means "tabernacle" here, but most modern versions call it the awkward "house of God"
|-
|5
|And he said unto them, That the Son of man is Lord also of the sabbath.
|Jesus told them, "The Son of man is also Lord of the Sabbath!"
|
|-
|6
|And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
|On another Sabbath, He entered the synagogue and taught, when he was approached by a man with a crippled right hand.
|
|-
|7
|And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
|The intellectuals watched Jesus to see if He would heal on the Sabbath, so that they could accuse him of something.
|
|-
|8
|But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
|But Jesus, aware of the trap, said to the man with the crippled hand, "Get up, and present yourself to the people. He stood up and stepped forward.
|"διαλογισμός" means "purpose" or "design" as well as inner thoughts; best to translate it as "trap" here
|-
|9
|Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?
|Jesus then announced, "I ask you this: is it lawful on the Sabbath to do good, or evil? To be pro-life, or pro-death?"
|"psychē" is a broader term than just "life", meaning also "soul"; the verb "σῴζω" is broader than "save" or "protect", and hence use the broader modern term "pro-life"; likewise "ἀπόλλυμι" is stronger than "destroy", and is translated best by "pro-death".
|-
|10
|And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
|After scanning the audience, Jesus told the man, "Hold out your hand!" When he did, his hand worked perfectly.
|
|-
|11
|And they were filled with madness; and communed one with another what they might do to Jesus.
|The intellectuals were furious, and plotted how to harm Jesus.
|"plotted" rather than "commune"
|-
|12
|And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
|As was His habit, Jesus left for the mountain to pray, and continuing praying all night to God.
|
|-
|13
|And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
|The next day, He gather his disciples, and chose twelve of them whom he called apostles.
|
|-
|14
|Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
|Simon (whom Jesus named Peter) and Andrew his brother, James and John, Philip and Bartholomew,
|
|-
|15
|Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
|Matthew, Thomas, James the son of Alphaeus, Simon who was known as the Zealot,
|
|-
|16
|And Judas the brother of James, and Judas Iscariot, which also was the traitor.
|Judas the brother of James, and Judas Iscariot, who later was to betray Jesus.
|
|-
|17
|And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
|He descended the mountain and reached a plateau with them and many others from Judaea and Jerusalem, and Tyre and Sidon along the coast, who came to learn and be cured by Him.
|NASB puts last part of this verse into next verse
|-
|18
|And they that were vexed with unclean spirits: and they were healed.
|Those who were possessed were freed from the Devil.
|issue in how to translate θεραπεύω here; perhaps using "exorcism"?
|-
|19
|And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
|Crowds sought merely to touch Him in order to receive His healing power.
|δύναμις: power?
|-
|20
|And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
|Focusing on his disciples, Jesus said, "Blessed are the powerless, for yours is the paradise of God.
|ὀφθαλμός: literal (eyes) or figurative here (focus of mind)? Figurative seems more appropriate, as Luke would not know or care where Jesus looked. NASB gets this wrong. πτωχός: often mistranslated as poor, but the disciples were powerless rather than poor. βασιλεία: translate as "paradise (of God)" rather than the archaic "kingdom"
|-
|21
|Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
|Blessed are you who earnestly try, for you shall be satisfied. Blessed are you who mourn, for you shall rejoice.
|πεινάω: its figurative meaning is to "to crave ardently," which applies better than simply "hunger"; "mourn" captures the connotation better than "weep", which could even mean selfish tears.
|-
|22
|Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.
|Blessed are you when men hate you, ostracize you, humiliate you, and smear your name, for the Son of man's sake.
|"ostracize" originated in 1649, after the KJV was written; ἐκβάλλω is best translated as "smear" here; translation of ὀνειδίζω as "humiliate" is less clear.
|-
|23
|Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
|Rejoice all day and jump for joy because you will have great reward in heaven; people mistreated the prophets the same way.
|ἡμέρα: daylight when people did not ordinarily party, hence it should be translated as "all day" in this context, not as the awkward "in that day" (NIV, HCSB).
|-
|24
|But woe unto you that are rich! for ye have received your consolation.
|But grief to the idle rich! You've enjoyed all there is for you.
|πλούσιος: better translated as "idle rich," to distinguish from the charitable hard worker; ἀπέχω: received ''in full'', or all there is.
|-
|25
|Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
|Grief to you who are content! You shall be unsatisfied. Grief to you who party now! You shall mourn and weep.
|οὐαί: "grief"; πενθέω is "mourn" and κλαίω is "weep", and both are used. Need improvement on "those who are content," and an issue about translating γελάω as "party" rather than "laugh"
|-
|26
|Woe unto you when all men shall speak well of you! for so did their fathers to the false prophets.
|Grief to you, when all men praise you now! Their fathers did likewise for the false prophets.
|
|-
|27
|But I say unto you which hear, Love your enemies, do good to them which hate you,
|I tell all who hear, Love your enemies, and be kind to those who hate you,
|
|-
|28
|Bless them that curse you, and pray for them which despitefully use you.
|Bless those who call you names, and pray for those who insult you.
|καταράομαι: translated as "curse" by KJV, a modern term is "call you names"; ἐπηρεάζω: "despitefully" in KJV, better translated as "insult" today
|-
|29
|And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
|He who slaps you on one cheek, offer him also your other; he who takes your coat, do not deny him your shirt too.
|
|-
|30
|Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
|Give to every man who asks of you; and of he who takes your things, do not ask for them back.
|
|-
|31
|And as ye would that men should do to you, do ye also to them likewise.
|As you hope others do to you, do likewise to them.
|Does "others" work as well as "men" here? Jesus is addressing his male disciples here, but this may be a rare instance when generalizing is the intent.
|-
|32
|For if ye love them which love you, what thank have ye? for sinners also love those that love them.
|For if you love those who love you, where is the good? Sinners also love those who love them.
|
|-
|33
|And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
|And if you merely help those who help you, where is the good in that? For sinners do likewise.
|Note that our translation does not require translating the same word or phrase the precise same way in different contexts.
|-
|34
|And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
|If you share with others merely to obtain something back, where's the charity? Sinners also lend to sinners to obtain profits.
|Is "charity" accurate here?
|-
|35
|But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
|Instead love the outcasts, do God's work, and be charitable, and you shall obtain a great reward, and become sons of God, because He is kind even to the ungrateful and the downtrodden.
|ἐχθρός: the "hated" or "odious"; best translated as "outcasts" rather than as "enemies"; "charitable" includes the concept of "expecting nothing in return"' πονηρός: seems to mean downtrodden here, not "evil ones"; note that the NASB is more masculine than the KJV here (sons rather than children); ἀγαθοποιέω has an archaic translation of "do good," but its real meaning without resorting to [[secularized language]] is "do God's work"
|-
|36
|Be ye therefore merciful, as your Father also is merciful.
|Thus you should be merciful, as your Father is merciful.
|
|-
|37
|Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
|Judge not, and you shall not be judged; blame not, and you shall not be blamed; forgive, and you shall be forgiven.
|
|-
|38
|Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
|Give, and such shall be given you, in full measure, combined, and shaken together, overflowing, shall pour out for your possession. With the same standard that you use shall it be measured for you.
|tricky, but avoiding archaic language here and seeking modern clarity with the free market connotations in the original
|-
|39
|And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
|He told them a parable: "Can the blind lead the blind? Will not both fall into a pit?
|ἐμπίπτω: "fall into"; βόθυνος: a "pit" or "ditch", but both seem archaic here. Choose "pit" for figurative overtones.
|-
|40
|The disciple is not above his master: but every one that is perfect shall be as his master.
|No student ranks above his teacher, but with training can become like his teacher.
|μαθητής is best translated as "student", not the archaic "disciple" here or "pupil" in NASB; καταρτίζω: "training" is best modern rendition here.
|-
|41
|And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?
|Why do you focus on the triviality about your brother's approach, while overlooking the serious flaw in your own?
|go figurative here with ὀφθαλμός, which can be "mind" or the modern "approach" rather than "eye"; use the modern term "triviality", which first originated in 1598.
|-
|42
|Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.
|How can you tell your friend, 'Sir, let me correct your trivial flaw, when you do not focus on your bigger problem? You deceiver, fix your own problem and then you'll be able to focus better on correcting your friend.
|"hypocrite" is from ὑποκριτής, which really means "actor" or "pretender"; perhaps "deceiver" is best here, as "hypocrite" is often misused politically against Christians.
|-
|43
|For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
|A good tree does not yield bad fruit, nor does a bad tree produce good fruit.
|
|-
|44
|For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
|Every tree is known by its own fruit. Men do not gather figs from thorns, or obtain grapes from a bramble bush.
|
|-
|45
|A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
|A good man brings forth out of the treasure of his heart what is good; an evil man brings forth from his evil treasure what is evil, because his mouth speaks from the overflowing of his heart.
|Use "overflowing" rather than "abundance" here? How about "surplus", a more economic term?
|-
|46
|And why call ye me, Lord, Lord, and do not the things which I say?
|Why do you call me, 'Lord, Lord, yet not do as I say?'
|
|-
|47
|Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
|Whoever comes to me, hears my words, and takes them to heart, I will tell you whom he is like:
|"takes them to heart," or something more "action" based?
|-
|48
|He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
|He is like a man who built a house by digging deep and laying its foundation on a rock. When the floods came, the waters beat violently against that house, but could not shake it, because it was grounded in rock.
|
|-
|49
|But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
|But he who hears, and does not take to hear, is like a man who built a house without in soil without a foundation, against which the flood waters beat violently and knocked it down, to the great ruin of the house."
|
|}

==Chapter 7==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
|After Jesus completed his sermon to the people, He entered Capernaum.
|ῥῆμα can be best translated as "sermon" here.
|-
|2
|And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
|A Roman army captain's beloved aide-de-camp was sick and near death.
|δοῦλος is translated as "slave" by the NASB, but he was not a slave in the modern English sense. Perhaps an "aide-de-camp" - that term originated in 1670, after KJV
|-
|3
|And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
|Upon hearing of Jesus, the soldier sent Jewish leaders to beg Him to come and heal his servant.
|
|-
|4
|And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
|They reached Jesus and pleaded with Him urgently, "This man deserves Your help.
|
|-
|5
|For he loveth our nation, and he hath built us a synagogue.
|For he loves our people, and built a synagogue for us."
|say "our people" rather than Israelites, as there was no formal nation of Israel at this time; Greek is ἔθνος, meaning "nation"
|-
|6
|Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:
|Jesus complied. When He approached the home, the captain sent friends out to Him to say, "Lord, don't bother yourself, for I am not worthy for You to enter my home.
|
|-
|7
|Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
|I am not even worthy to greet You. But issue the command, and my assistant shall be healed.
|
|-
|8
|For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
|I also have power, over my soldiers, and can tell one, 'Go,' and he goes; and tell another, "Come', and he comes; and order my soldier, 'Do this,' and he does it.
|"servant" is translated here as "slave" by the NASB, but that is not a slave in the modern sense.
|-
|9
|When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.
|Upon hearing this, Jesus was amazed, and turned around to tell those following Him, "Let me say this, I have not found such great faith not even in Israel!"
|
|-
|10
|And they that were sent, returning to the house, found the servant whole that had been sick.
|And when the captain's soldiers returned to the home, they found the ill servant cured.
|could say "minions" instead of "soldiers": literally, "those who had been sent".
|-
|11
|And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.
|Before long Jesus reached the town of Nain, with his disciples and others tagging along.
|
|-
|12
|Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.
|But upon reaching the city gate He encountered a funeral procession for the only son of a widow, and many townsmen accompanied her.
|
|-
|13
|And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
|The Lord was stuck with pity upon seeing her, and exclaimed, "Weep no more!"
|
|-
|14
|And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.
|Jesus approached and touched the coffin, and the pall-bearers stopped in their tracks. Jesus said, "Young man, I order you, Get up!"
|ἐγείρω: literally, "to cause to rise from a seat or bed"
|-
|15
|And he that was dead sat up, and began to speak. And he delivered him to his mother.
|With that he sat up, and began speaking. Jesus then turned him over to his mother.
|
|-
|16
|And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.
|The crowd was overwhelmed with reverence, and glorified God by saying, "A great prophet is among us" and "God looks after His people."
|φόβος: meaning of "reverence" here rather than "fear"; ἐπισκέπτομαι: not merely "visited", but "look after"
|-
|17
|And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
|Publicity about Jesus spread throughout Judaea and its surrounding region.
|
|-
|18
|And the disciples of John shewed him of all these things.
|Meanwhile John's disciples reported these wonders to him.
|
|-
|19
|And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?
|John told two of his disciples to find and ask Jesus, "Are You the awaited One? Or should be seek another?
|ἔρχομαι: tricky to translate here, means an awaited or expected person
|-
|20
|When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?
|When they reached Jesus, they said, "John the Baptist sent us to you to ask, 'Are You the Promised One? Or should we keep looking for another?'"
|
|-
|21
|And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.
|At the same time Jesus cured many of handicaps and diseases, and exorcised the devil; He also restored sight to many who were blind.
|use "handicap" here? also, "exorcised the devil"?
|-
|22
|Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.
|Jesus replied to them, "Carry on, and tell John what you have seen and heard: that the blind see, the lepers are cleansed, the deaf hear, and the dead rise to life, and the gospel is taught to the powerless.
|πτωχός: better translation today is "powerless" rather than "poor", because the connotation is not merely financial.
|-
|23
|And blessed is he, whosoever shall not be offended in me.
|Blessed is anyone who does not interfere with my word.
|σκανδαλίζω: "not interfere" rather than "not be offended"; tentatively, "me" is better translated as "word" here consistent with John 1:1.
|-
|24
|And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed broken by the wind?
|When John's messengers left, Jesus taught the people about him, "What did you go into the desert to see? A staff broken by the elements?
|Ἰωάννης, the name for John (both the Baptist and the Apostle), literally means "Jehovah is a gracious giver"; ἔρημος is often translated as "wilderness" but "desert" is the better fit today, both literally and figuratively. "A staff broken in the wind?" needs work, but κάλαμος is better translated as a staff than as a reed; the meaning appears to be rhetorical, asking if they expected to find the broken remains of a man.
|-
|25
|But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.
|But what did you see when you got there? A man with fine clothes? Those who wear fine cloths and live delicately are in the courts of kings.
|
|-
|26
|But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
|So what did you see then? A prophet? Yes, but you saw more than a prophet.
|
|-
|27
|This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
|This is the man about whom it was written, "Behold, I send my messenger before your face, who shall prepare the way before you."
|
|-
|28
|For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.
|I say to you, "No child of a woman is a greater prophet than John the Baptist: but the least man in the kingdom of God is greater than he."
|
|-
|29
|And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
|All the people that heard him, even the tax collectors, realized the justice of God and were baptized by John.
|
|-
|30
|But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
|But the Pharisees and lawyers rejected the purpose God had set for them, and were not baptized.
|
|-
|31
|And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?
|The Lord said, "What shall I compare the men of this generation to, what are they like?
|
|-
|32
|They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.
|They are like children sitting in the marketplace, saying to each other, "I played happy music for you and you didn't dance; we played sad music for you, and you didn't weep.
|
|-
|33
|For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
|For John the Baptist came, neither eating bread or drinking wine, and you said, 'He is possessed.'
|
|-
|34
|The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!
|But now the Son of man has come, eating and drinking, and you say, 'He is a gluttonous man, and a drunkard, a friend of tax collectors and sinners.'
|
|-
|35
|But wisdom is justified of all her children.
|The fruits of wisdom are enough to prove it is right.
|
|-
|36
|And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.
|One of the Pharisees desired that Jesus should eat with him. So he went into the Pharisee's house, and sat down to eat meat.
|
|-
|37
|And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,
|A prostitute from the city heard Jesus was eating at the Pharisee's house, and so brought an alabaster box of ointment,
|
|-
|38
|And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
|and kneeled before him, weeping, and began to wash his feet with her tears, and wiping them with her hair, and kissed his feet, and anointet them with the ointment.
|
|-
|39
|Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
|When the Pharisee saw this, he thought to himself, "If this man were a prophet, surely he would have known what kind of woman this is who is touching him, for she is a sinner."
|
|-
|40
|And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
|Jesus knew what he was thinking, and said to him, "Simon, I have something to say to you." And he said, "Say it, then."
|
|-
|41
|There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
|Jesus said, "There was a creditor who had to debtors: one who owed five hundred dollars, and the other only fifty.
|
|-
|42
|And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
|But neither of them could pay, and so he forgave both their debts. So tell me, who will love the creditor more?"
|
|-
|43
|Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
|Simon answered, "I suppose the man who had the larger debt, which was forgiven, will love him more." And Jesus said to him, "That's right."
|
|-
|44
|And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
|Jesus turned to the woman, and said to Simon, "See this woman? I came to your house, and you didn't give me any water for my feet; but she washed my feet with her tears, and wiped them with her hair.
|
|-
|45
|Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
|You gave me no kiss, but this woman hasn't stopped kissing my feet since I came in.
|
|-
|46
|My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
|You didn't anoint my head with oil, but this woman anointed my feet with ointment.
|
|-
|47
|Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
|Which is why I say now, her many sins are forgiven, for she loves me a great deal; but as you have loved me only a little, you have only been forgiven a little."
|
|-
|48
|And he said unto her, Thy sins are forgiven.
|He then told her, "Your sins are forgiven."
|
|-
|49
|And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
|Those with Him wondered to each other, "Who is this who forgives sins also?"
|
|-
|50
|And he said to the woman, Thy faith hath saved thee; go in peace.
|He told the woman, "Your faith has saved you; go with peace of mind."
|εἰρήνη: often translated as "peace", but its fuller meaning is "tranquility"; use "peace of mind" for now until a better substitute is found.
|}

==Chapter 8==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,
|And Jesus then traveled through many cities and villages with His twelve best students, preaching the good news of the Kingdom of God.
|Is ‘disciple’ too archaic? Perhaps; alternatives include "followers", "students", other suggestions?
|-
|2
|And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
|Also with Him were several women He had sent The Devil out of and healed: Mary Magdalene, from whom He had expelled seven devils,
|
|-
|3
|And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.
|And Joanna, who was the wife of Chuza (a man who managed Herod’s affairs), and Susanna, and several others.
|
|-
|4
|And when much people were gathered together, and were come to him out of every city, he spake by a parable:
|And when a crowd of many people from the cities came to hear Him, He told them this parable:
|
|-
|5
|A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
|"A man went out to plant his crops, and he threw the seeds onto the field. Some of the seeds fell on the edge of the field: this was stepped on and eaten by birds."
|
|-
|6
|And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
|"Some seeds landed on rocks, and so the shoots withered from lack of water."
|
|-
|7
|And some fell among thorns; and the thorns sprang up with it, and choked it.
|"Some seeds landed in patches of weeds, which grew with the crops until the weeds choked the plants."
|
|-
|8
|And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.
|"But the rest of the seeds landed on fertile ground, and grew well, providing a harvest of one hundred times more than the farmer had planted. And when Jesus said this, He said: If you have ears, listen!"
|
|-
|9
|And his disciples asked him, saying, What might this parable be?
|The students of Jesus asked Him to explain the parable to them.
|
|-
|10
|And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
|And Jesus answered, "You disciples already know all about the Kingdom of God, but to these other people I tell parables so they might understand better"
|I think I've failed to do justice to this verse.
|-
|11
|Now the parable is this: The seed is the word of God.
|”The parable means this: The seed is the Truth of The Lord.
|
|-
|12
|Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
|The seeds on the edge of the field are the people who hear the Truth, but The Devil comes and stops them believing, to stop them from being saved.
|
|-
|13
|They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
|The seeds on the rock represent those people who, having heard the Truth, are happy, but do not let the faith become established. And so they only believe for a little while, and when they are tested they lose faith.
|
|-
|14
|And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
|The seeds that tried to grow in the weeds are the people who heard the Truth, but were distracted by the everyday trivia of life and self-indulgence.
|
|-
|15
|But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
|But the seeds that fell on the fertile ground are the honest and moral people who hear and constantly remember the Truth, and so these people persevere, and achieve their potential.
|
|-
|16
|No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.
|No man lights a candle and hides the flame by covering it with a pot or putting it under a bed. Instead, he puts it on a candlestick, so that people can see the light.
|Is candlestick appropriate here?
|-
|17
|For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.
|For there is nothing secret that will not be revealed, and nothing hidden that will not be seen.
|
|-
|18
|Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
|Therefore, listen carefully to me: whoever has this will have it given to him, and whoever does not will have whatever he seems to have taken away."
|An attempt at a complex verse
|-
|19
|Then came to him his mother and his brethren, and could not come at him for the press.
|Then the mother of Jesus, and His brothers, came looking for Him, but they could not get through the crowd.
|
|-
|20
|And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.
|And someone told Him, “Your mother and brothers are outside, waiting to see you”
|
|-
|21
|And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
|And He answered, saying, “My mother and my brothers are those who hear the Truth of the Lord, and obey”
|
|-
|22
|Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
|Now one day, Jesus and his best students got into a boat, and He said, “Let us sail to the other side of this lake.” So they launched the boat and set sail.
|
|-
|23
|But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.
|But as they sailed, Jesus fell asleep, and a gale blew up, which filled the boat with water, putting it in danger of sinking.
|
|-
|24
|And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
|And His students awoke Jesus, saying, “Teacher, we will drown”. Then He stood up and rebuked the wind and the waves, so that the wind stopped blowing and the waves calmed.
|ἐπιτιμάω means "to rebuke"; note that this event is also reported in the Gospels of Matthew and Mark. See [[Talk:Essay:Calming the Storm]] for discussion.
|-
|25
|And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.
|And Jesus said to his students, “Where is your faith?” And they were in awe of this, and said to each other, “What kind of man is this? When He commands the winds and the waves, they obey!”
|’Wonder’ now often means ‘speculate’
|-
|26
|And they arrived at the country of the Gadarenes, which is over against Galilee.
|And so they arrived in the country of the Gadarenes, which borders on Galilee.
|
|-
|27
|And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.
|And when Jesus stepped onto the land, He was met by a man from the city, who had been possessed by devils for a long time, and had no clothes, and lived in the graveyard rather than in a house.
|
|-
|28
|When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.
|When he saw Jesus, he fell down in front of him, crying in a loud voice, “What have I go to do with you, Jesus the Son of God? I beg you not to hurt me.”
|
|-
|29
|(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)
|(For Jesus had ordered The Devil to come out of the man, because the man had been possessed so often that he was kept restrained with chains, but when possessed, he would break the chains, and The Devil would drive him out into the wilderness.)
|
|-
|30
|And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
|And Jesus asked him, “What is your name?” And he said, “Legion” because he was possessed by many devils.
|
|-
|31
|And they besought him that he would not command them to go out into the deep.
|And the devils begged Him not to send them to Hell.
|
|-
|32
|And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
|And there was a herd of pigs feeding on the mountain, and the devils begged Jesus to permit them to enter the pigs, and He gave them permission to do so.
|
|-
|33
|Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
|Then all of the devils left the man and possessed the pigs, and the herd of pigs jumped off a cliff, falling into the lake and drowning.
|
|-
|34
|When they that fed them saw what was done, they fled, and went and told it in the city and in the country.
|When the pig farmers saw what Jesus had done, they ran away, and went and told the story in the city, and throughout the country.
|
|-
|35
|Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
|So then the inhabitants of the city went out to see what had happened, and when they found Jesus, the man from whom He had expelled the devils was sitting at His feet, properly dressed and sane, and the people were afraid.
|
|-
|36
|They also which saw it told them by what means he that was possessed of the devils was healed.
|The eyewitnesses told the people how Jesus had healed the possessed man.
|
|-
|37
|Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.
|Then the crowd gathered from the region nearby begged Jesus to leave, because they were afraid of Him, so He got back into the ship and returned across the lake.
|
|-
|38
|Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
|The man from whom Jesus had expelled the devils asked if he could follow Him, but Jesus sent him away, saying,
|
|-
|39
|Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
|”Return to your own house and show the amazing things the Lord has done to you.” And the man went away and reported to the whole city what Jesus had done to him.
|
|-
|40
|And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
|Now when Jesus returned, the people were waiting for him, and welcomed him.
|
|-
|41
|And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:
|Then a man called Jairus, the ruler of the synagogue, came and knelt before Jesus, and asked Him to come to his house
|
|-
|42
|For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
|because his only daughter, about twelve years old, was dying. But as Jesus went with him, the crowds of people impeded his progress.
|
|-
|43
|And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
|And a women in the crowd had been suffering from a blood disorder for twelve years, and had spent all her money on doctors, but they could not heal her,
|Blood disorder seems a little awkward here, maybe 'constant bleeding'?
|-
|44
|Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
|came up behind Him, and touched the hem of His coat, and immediately was healed.
|
|-
|45
|And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
|And Jesus said, “Who touched me?” Everyone denied it, and Peter said “Teacher, the crowd is thick, and presses against you, and you ask, ‘Who touched me?’”
|
|-
|46
|And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
|And Jesus replied, “Someone has touched me, because I have noticed that virtue has gone out of me.
|I cannot think of a substitute for virtue, which no longer holds the meaning here.
|-
|47
|And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him and how she was healed immediately.
|And when the women saw Jesus had noticed, she fell down at His feet, trembling, and said in front of the whole crowd that she had touched Him and had been healed.
|
|-
|48
|And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
|And Jesus said to her, “Daughter, do not be afraid, your faith has healed you, go in peace.”
|
|-
|49
|While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.
|And while he spoke, someone came from the house of Jairus, the ruler of the synagogue, saying, “Your daughter is dead, don’t bother the Teacher.”
|
|-
|50
|But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
|But Jesus heard, and answered, “Do not worry, have faith, and she will be healed”
|
|-
|51
|And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
|And when He arrived at the house, he did not allow anyone to enter, except Peter, James, John and the parents of the girl.
|
|-
|52
|And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
|Outside, the crowd were mourning for the girl, but Jesus said, “She is not dead, but sleeping.”
|
|-
|53
|And they laughed him to scorn, knowing that she was dead.
|And they mocked Him, knowing that the girl had died.
|καταγελάω: "laugh to scorn"; modern equivalent is "mocked"
|-
|54
|And he put them all out, and took her by the hand, and called, saying, Maid, arise.
|But He took the girl by her hand, and said, “Girl, get up.”
|
|-
|55
|And her spirit came again, and she arose straightway: and he commanded to give her meat.
|And her soul re-entered her, and she got up immediately, and Jesus ordered them to give her meat to eat.
|
|-
|56
|And her parents were astonished: but he charged them that they should tell no man what was done.
|And her parents were amazed, but Jesus ordered them not to tell anyone what He had done.
|
|}

== References ==

<references/>

*[[Luke 9-16 (Translated)]]
*[[Luke 17-24 (Translated)]]
*[[Gospel of Luke (Translated)]]

[[Category:Conservative Bible]]
{{DEFAULTSORT:Luke 01-08 (Translated)}}

Luke 1-8 (Translated)

2016-10-25T19:27:02Z

Winterstorm89: Changed "force of God" to "Holy Spirit" so it conforms to traditional, non-heretical Christianity

==Chapter 1==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
|Though many have endeavored to write accounts of our most cherished beliefs,
|
|-
|2
|Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;
|and have given these accounts to us, of eyewitnesses and chosen ministers of Christ,
|
|-
|3
|It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
|it seems fitting that I should write an account as well, to you, Theophilus, for I have had a perfect understanding of all these things from the beginning
|
|-
|4
|That thou mightest know the certainty of those things, wherein thou hast been instructed.
|so that you will know the certainty of all these things you have been told of.
|
|-
|5
|There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
|During the reign of King Herod of Judea, there was a priest named Zacharias in the tradition of Abia, who was married to Elisabeth, a descendant of Aaron.
|See 1 Chron. 24:10, which refers to the different courses of Jewish priests.
|-
|6
|And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
|These two were both good and just people in the eyes of God, keeping all the commandments and all the laws of the Lord.
|
|-
|7
|And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.
|Elisabeth was infertile, and so they grew old without having a child.
|
|-
|8
|And it came to pass, that while he executed the priest's office before God in the order of his course,
|Zacharias, in his capacity as a priest,
|
|-
|9
|According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.
|was required to burn incense in the temple of the Lord.
|
|-
|10
|And the whole multitude of the people were praying without at the time of incense.
|Crowds of people were praying outside the temple at this time,
|
|-
|11
|And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
|and there appeared to Zacharias an angel of the Lord, on the right side of the altar.
|
|-
|12
|And when Zacharias saw him, he was troubled, and fear fell upon him.
|Upon seeing him, Zacharias was very afraid.
|
|-
|13
|But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
|But the angel said to him, "Do not be afraid, Zacharias. Your prayer has been heard, and your wife Elisabeth shall be pregnant with a son, and you shall name him John.
|
|-
|14
|And thou shalt have joy and gladness; and many shall rejoice at his birth.
|And you will feel great joy, and many shall rejoice at your sons birth.
|
|-
|15
|For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.
|He shall be great in the eyes of the Lord, and shall not drink alcohol of any kind, and he will be filled with the Divine Guide, even in the womb.
|
|-
|16
|And many of the children of Israel shall he turn to the Lord their God.
|And he shall witness to many Jews and convert them.
|
|-
|17
|And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
|And He will go with him in the spirit and power of Elijah, to bring families together and bring the wisdom of justice to the unjust; to prepare the people for the coming of the Lord."
|
|-
|18
|And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
|Zacharias said to the angel, "How shall I know this? I am an old man, and my wife is also old."
|
|-
|19
|And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
|The angel answered him, saying, "I am Gabriel, who has stood before God, and have been sent to speak to you, and give you good news.
|
|-
|20
|And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
|Because you have doubted my words, which shall soon be shown to be true, you shall be unable to speak until all I have said has occurred."
|
|-
|21
|And the people waited for Zacharias, and marvelled that he tarried so long in the temple.
|The crowds outside waited for Zacharias, surprised that he took so long in the temple.
|
|-
|22
|And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
|When he came out, he could not speak, and they could tell that he had seen a vision in the temple, for he gestured to them, but remained speechless.
|
|-
|23
|And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
|As soon as his duties as a priest were completed, he went to his home.
|
|-
|24
|And after those days his wife Elisabeth conceived, and hid herself five months, saying,
|And his wife Elisabeth became pregnant, and hid for five months, saying,
|
|-
|25
|Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.
|"The Lord has cured me of my infertility, and taken away my shame among men."
|
|-
|26
|And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
|In the sixth month, the angel Gabriel was sent from God to Nazareth, a city in Galilee,
|
|-
|27
|To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.
|to a virgin named Mary, who was engaged to a man named Joseph, a descendant of King David.
|
|-
|28
|And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.
|The angel came to her, saying, "Hail, you are favored and the Lord is with you. You are blessed among women."
|This verse is the first part of the [[Hail Mary]].
|-
|29
|And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
|When she saw him, she was troubled, unsure of the manner of this news.
|
|-
|30
|And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
|And the angel said to her, "Do not be afraid, Mary, you have found favor with God.
|
|-
|31
|And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
|And you shall become pregnant, and bear a son, and his name shall be JESUS.
|Most of the New Testament (except possibly the Book of Matthew) was originally written in Greek NOT Hebrew (the earliest discovered manuscripts prove this). Jesus is the English equivalent of Iesous which is the original Greek name used in this verse.
|-
|32
|He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
|He shall be great, and shall be called the Son of the Lord, and the Lord shall give him the throne of his ancestor King David.
|
|-
|33
|And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
|And he shall reign over Israel forever, and his kingdom shall have no end."
|
|-
|34
|Then said Mary unto the angel, How shall this be, seeing I know not a man?
|Mary said to the angel, "How can this be, since I have not been with a man?"
|
|-
|35
|And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
|The angel answered, saying, "The Divine Guide shall be alight on you, and the power of the Lord will overshadow you, so that the holy child you shall bear will be called the Son of God.
|
|-
|36
|And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
|Your cousin Elisabeth, who was called barren, is also pregnant in her old age, and has been for six months.
|
|-
|37
|For with God nothing shall be impossible.
|With God, all things are possible."
|
|-
|38
|And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
|So Mary said, "I shall be the servant of the Lord; let his will be done to me." And the angel departed.
|
|-
|39
|And Mary arose in those days, and went into the hill country with haste, into a city of Juda,
|That day, Mary went into the hills to the city of Juda,
|
|-
|40
|And entered into the house of Zacharias, and saluted Elisabeth.
|and went to the house of Zacharias, and greeted Elisabeth.
|
|-
|41
|And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
|When Elisabeth heard Mary's greeting, the unborn child jumped in her womb, and Elisabeth was filled with the Divine Guide.
|"unborn child" is more precise than "babe" today when describing life in the womb.
|-
|42
|And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
|And she said in a loud voice, "Blessed are you among women, and blessed is your unborn child.
|"unborn child" is the clearest term today. OTOH, this verse is a part of the [[Hail Mary]] and therefore, "fruit of Your womb" is generally well understood.
|-
|43
|And whence is this to me, that the mother of my Lord should come to me?
|Who am I, that the mother of my Lord should visit me?
|
|-
|44
|For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
|For as soon as I heard your greeting, the baby jumped for joy in my womb.
|
|-
|45
|And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
|She was blessed because she believed in the fulfillment of what she had heard from the Lord."
|"which were told her from the Lord" results the circuitous Greek in this verse, which is more directly stated in English as "she had heard from the Lord"; the [[NASB]] changes the meaning here and ignores the clear meaning of the Greek term for "from" (παρά), by translating this as the Lord having spoken directly to Mary.
|-
|46
|And Mary said, My soul doth magnify the Lord,
|And Mary said, "I praise the Lord with all my heart,
|
|-
|47
|And my spirit hath rejoiced in God my Saviour.
|and my spirit rejoices in God my savior.
|
|-
|48
|For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
|For he haw seen the low fortune of his servant, but now all future generations shall call me blessed.
|
|-
|49
|For he that is mighty hath done to me great things; and holy is his name.
|He who is mighty has done a great thing for me, and his name is holy.
|
|-
|50
|And his mercy is on them that fear him from generation to generation.
|He is merciful to those who have feared him for generations.
|
|-
|51
|He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
|He has done mighty deeds with his arm; he has brought down the self-centered.
|perhaps "brought down" could be improved
|-
|52
|He hath put down the mighty from their seats, and exalted them of low degree.
|He has brought down the mighty, and exalted the humble.
|
|-
|53
|He hath filled the hungry with good things; and the rich he hath sent empty away.
|He has fed the hungry with the best foods, and the miserly he sent away empty-handed.
|
|-
|54
|He hath holpen his servant Israel, in remembrance of his mercy;
|He has aided his servant Israel, in remembrance of his mercy,
|
|-
|55
|As he spake to our fathers, to Abraham, and to his seed for ever.
|as he spoke to our ancestors, to Abraham, and to his descendants for all time."
|
|-
|56
|And Mary abode with her about three months, and returned to her own house.
|Mary lived with Elisabeth for three months before returning to her own house.
|
|-
|57
|Now Elisabeth's full time came that she should be delivered; and she brought forth a son.
|It was then that Elisabeth came to term, and delivered a son,
|
|-
|58
|And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
|and her neighbors and her cousins heard how the Lord had shown mercy upon her, and they rejoiced with her.
|
|-
|59
|And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.
|On the eighth day, the time came to circumcise the boy, and they wanted to name him Zacharias, after his father.
|
|-
|60
|And his mother answered and said, Not so; but he shall be called John.
|But Elisabeth answered, "No, he shall be called John."
|
|-
|61
|And they said unto her, There is none of thy kindred that is called by this name.
|Her neighbors said to her, "None of his family is named John.
|
|-
|62
|And they made signs to his father, how he would have him called.
|So they called for Zacharias his father, and asked what he would have the child be named.
|
|-
|63
|And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.
|He called for a tablet, and wrote, "His name shall be John." And they all were amazed that he should choose this.
|
|-
|64
|And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.
|Immediately, his mouth was opened, and he could speak again, and he praised God.
|
|-
|65
|And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
|And all of their neighbors were awed, and they spoke of these things all throughout the hills of Judea.
|
|-
|66
|And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
|And all who heard these things pondered them in their hearts, thinking, "What kind of boy shall this be? For the hand of the Lord is with him."
|
|-
|67
|And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
|His father, Zacharias, was filled with the Divine Guide, and prophesied, saying,
|
|-
|68
|Blessed be the Lord God of Israel; for he hath visited and redeemed his people,
|"Blessed is the Lord God of Israel, for he has come and redeemed his people,
|
|-
|69
|And hath raised up an horn of salvation for us in the house of his servant David;
|and has raised up a trumpet-call of salvation for us descended from his servant, David.
|
|-
|70
|As he spake by the mouth of his holy prophets, which have been since the world began:
|As has been prophesied by his holy prophets, who have come since the world began:
|
|-
|71
|That we should be saved from our enemies, and from the hand of all that hate us;
|that we should be saved from our enemies and from all those who would hate us;
|
|-
|72
|To perform the mercy promised to our fathers, and to remember his holy covenant;
|to perform the mercy promised to our ancestors, and to remember his holy covenant;
|
|-
|73
|The oath which he sware to our father Abraham,
|that oath which he swore to Abraham,
|
|-
|74
|That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,
|that he would grant us deliverance from out enemies, so that we could worship him without fear,
|
|-
|75
|In holiness and righteousness before him, all the days of our life.
|in holiness and righteousness all the days of our life.
|
|-
|76
|And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;
|And you, my boy, shall be the prophet of the Highest, for you shall prepare the way of the Lord,
|
|-
|77
|To give knowledge of salvation unto his people by the remission of their sins,
|giving knowledge of the salvation to come to his people, by the remission of their sins,
|
|-
|78
|Through the tender mercy of our God; whereby the dayspring from on high hath visited us,
|through the tender mercy of our God, from which all blessings flow forth to us from heaven,
|
|-
|79
|To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.
|to give light to those us mortals who are in darkness, to guide our feet along the path of the just."
|
|-
|80
|And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
|The child grew into a man with strong spirit, and went into the desert until he again returned to Israel.
|
|}

==Chapter 2==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.
|And so it fell out in those days, that a decree went out from [[Caesar]] [[Augustus]], requiring that all the inhabited world should register regularly for a census.
|ἀπογράφεσθαι refers to a census. The capitation tax that was part of it was incidental to it. Furthermore, this is a present infinitive, indicating not a one-off event but a regular schedule, equivalent to the provision in the [[United States Constitution]] for a regular census.
|-
|2
|(And this taxing was first made when Cyrenius was governor of Syria.)
|The census [of Judea] was first made while Publius Sulpicius Quirinius was in command in Syria.
|
|-
|3
|And all went to be taxed, every one into his own city.
|And everyone would go to register, each to his own [designated] city.
|The census rules (explained below) explain how the Romans designated the city in which each person was supposed to register.
|-
|4
|And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)
|So Joseph left Nazareth in Galilee and went into Judea, to the city of David, called Bethlehem, (because he belonged to the house and family of David)
|
|-
|5
|To be taxed with Mary his espoused wife, being great with child.
|to register with his fiancée Mary, whose child was nearly ready for birth.
|Here the aorist infinitive ''απογραψασθαι'' clearly marks this as a one-off event, not the regular event that verse 1 describes.
|-
|6
|And so it was, that, while they were there, the days were accomplished that she should be delivered.
|And so it fell out that she came to term while they were there, and entered labor.
|
|-
|7
|And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
|She gave birth to her first child, a son, and wrapped him in soft blankets, and laid him in a feeding trough, because there was no room for them in the inn.
|The feeding trough, or "manger" (from the [[France|French]] ''manger'' to eat), was typically hewn out of stone.
|-
|8
|And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
|In the same region, there were shepherds tending their flocks in the field at night.
|
|-
|9
|And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
|The angel of the Lord appeared to them, and the glory of the Lord shined around them, and they became frightened.
|The Greek word for "lo" and "behold" has a disputed placement here.
|-
|10
|And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
|But the angel said to them, "Do not fear, for I bring good news, which shall bring great joy to all people.
|
|-
|11
|For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
|For this day a child has been born among you, in the city of David, a Savior, Christ the Lord.
|One of the most famous verses of the Bible.
|-
|12
|And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
|And you shall know him by this sign: you will find the infant wrapped in blankets lying in a feeding trough."
|
|-
|13
|And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
|And suddenly, there was with the angel an assembly of troops from heaven, praising God, and saying,
|"troops" is an insightful translation here - something [[liberal]] translations would likely avoid for political reasons
|-
|14
|Glory to God in the highest, and on earth peace, good will toward men.
|"Glory to God, in the highest, and on Earth, peace to men of good will."
|
|-
|15
|And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
|And so it fell out, after the angels had gone away from them into heaven, that the shepherds talked among themselves. "Let us now go to Bethlehem and look at this thing that has happened, that the Lord has just told us about."
|
|-
|16
|And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
|And they hurried, and found Mary, and Joseph, and the infant lying in a feeding trough.
|
|-
|17
|And when they had seen it, they made known abroad the saying which was told them concerning this child.
|And when they saw him, they made it known to all what the angel had told them in regard to the child.
|
|-
|18
|And all they that heard it wondered at those things which were told them by the shepherds.
|All who heard these things the shepherds said wondered at them.
|
|-
|19
|But Mary kept all these things, and pondered them in her heart.
|But Mary pondered these events silently.
|
|-
|20
|And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
|The shepherds returned, glorifying and praising God for everything they had heard and seen.
|"As it was told unto them" is unnecessarily repetitive.
|-
|21
|And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.
|Once eight days had passed and the time had come to circumcise the infant, they named him Jesus, as the angel had foretold before he had even been conceived.
|
|-
|22
|And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;
|And once Mary had been purified according to the laws set forth by Moses, they brought Jesus to Jerusalem, to present him to the Lord.
|
|-
|23
|(As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
|(For the law of the Lord states that every firstborn male shall be holy to the Lord;)
|
|-
|24
|And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
|and to give thanks with a sacrifice as prescribed in the law of the Lord: "A pair of turtledoves, or two young pigeons."
|
|-
|25
|And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
|Fortunately there was a man named Simeon in Jerusalem who was just and devout as he awaited the Messiah for Israel; Simeon had divine guidance.
|Also, is the reference to the Messiah in English supported by the Greek?
|-
|26
|And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.
|And the Holy Ghost had revealed to him that he would not die until he had seen the Messiah sent by the Lord.
|
|-
|27
|And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,
|The Spirit led Simeon into the temple. When Jesus's parents brought him in according to the religious custom,
|use triangulation to fuller convey the meaning: translate "Holy Ghost" for the first reference, "Spirit" for the second
|-
|28
|Then took he him up in his arms, and blessed God, and said,
|Simeon took Jesus in his arms, praised God and exclaimed,
|
|-
|29
|Lord, now lettest thou thy servant depart in peace, according to thy word:
|"Lord, now let your servant leave in peace, as You command.
|most English-speaking people do not think "anti-war" when they hear the word peace. The word peace is well understood with no qualifiers needed to muddy the translation.
|-
|30
|For mine eyes have seen thy salvation,
|for my eyes have seen Your salvation,
|
|-
|31
|Which thou hast prepared before the face of all people;
|which you prepared for everyone to see;
|
|-
|32
|A light to lighten the Gentiles, and the glory of thy people Israel.
|a light of revelation to all non-Jewish people, and the glory of your people Israel.
|"revelation" is a more precise translation from the Greek. Also, the original Greek word in the verse was "nations" not Gentiles or non-believers...which meant any other nation than Israel...i.e. - all non-Jews. The Bible often highlights God's special relationship with the nation of Israel. To stay true in our translation, we must not dilute this distinction.
|-
|33
|And Joseph and his mother marvelled at those things which were spoken of him.
|Joseph and Mary marveled at what was said about Jesus.
|
|-
|34
|And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
|Simeon blessed them, telling Mary, "Listen: this child is destined for the fall and rise of many Israelites, and will become the object of scorn;
|"Behold" is ignored by many modern translations, as is the basic mockery and scorn,
|-
|35
|(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
|causing your heart will ache with pain over it, and the hatred towards Him will expose the hearts of many.
|
|-
|36
|And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;
|And a prophetess, Anna, the daughter of Phanuel of the tribe of Aser, was quite elderly, having been married for seven years after her virginity.
|The original Greek descriptor for Anna is clearly in the feminine, which makes "prophetess" a more accurate and true translation. Avoid the feminist erasure of "virginity".
|-
|37
|And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.
|She was an 84 year old widow, who had not strayed from her faith, and served God with fastings and prayers night and day.
|We should maintain the strength of terms used in the original Greek and not use the word "customs" in place of "fastings and prayers"
|-
|38
|And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
|And she gave thanks to the Lord and spoke of him to everyone who looked for redemption in Jerusalem.
|
|-
|39
|And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.
|When they had done everything according to the Lord's laws, they returned home to Nazareth in Galilee.
|
|-
|40
|And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.
|The child grew and became strong in spirit and filled with wisdom; the grace of God was with him.
|
|-
|41
|Now his parents went to Jerusalem every year at the feast of the passover.
|His parents went to Jerusalem every year for passover.
|
|-
|42
|And when he was twelve years old, they went up to Jerusalem after the custom of the feast.
|When he was twelve years old, they went to Jerusalem as was customary for the holiday.
|
|-
|43
|And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.
|When they returned a few days later, the child Jesus stayed behind in Jerusalem. Mary and Joseph did not know about this.
|
|-
|44
|But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.
|They thought he was traveling with the group, and at the end of the first day's journey, they looked for him.
|
|-
|45
|And when they found him not, they turned back again to Jerusalem, seeking him.
|When they did not find him, they went back to Jerusalem to look for him.
|
|-
|46
|And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.
|After three days they found him in the temple, sitting among the priests, both listening to them and asking questions.
|The KJV term "doctors" is archaic - "priests" is more appropriate to the modern audience.
|-
|47
|And all that heard him were astonished at his understanding and answers.
|Everyone that heard him was astonished at his understanding and answers.
|
|-
|48
|And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.
|When his parents found him they were amazed, his mother asking, "Son, why did you do this to us? Look at how your father and I have been worried sick in looking for you!"
|
|-
|49
|And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?
|Jesus replied, "Why did you panic? Didn't you realize that I must be tending to my Father's work?"
|or "Father's house"? "panic" rather than "search"?
|-
|50
|And they understood not the saying which he spake unto them.
|And they could not understand what He was saying.
|
|-
|51
|And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
|Jesus left with them, and came to Nazareth, where he obeyed them, as His mother stored in her heart all he said.
|
|-
|52
|And Jesus increased in wisdom and stature, and in favour with God and man.
|Meanwhile Jesus grew in wisdom and stature, favored by both God and man.
|"man" ... or "mankind" here? "Mankind" does not usually "favor" something. NRSV: "human favor"; REB: "men"; NJB: "people". "Man" is a general term.
|}

==Chapter 3==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,
|In the fifteenth year of the reign of Emperor Tiberius Caesar, Pontius Pilate was governor of Judea, Herod was the tetrarch of Galilee, and his brother Philip was tetrarch of Ituraea and the region known as Trachonitis. Lysanias was the tetrarch of Abilene.
|"tetrarch" is an obscure term for the modern reader, governor captures the meaning better than king
|-
|2
|Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
|In the time when Annas and Caiaphas were high priests, the Living Word of God inspired John, the son of Zacharias, in the desert.
|Wasn't it a "desert"? Also, use "Living Word" here as in John 1:1
|-
|3
|And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
|All through the Jordan valley he preached the baptism of repentance for the forgiveness of sins;
|
|-
|4
|As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
|As it is written in the Book of Isaiah, a voice cries out in the desert, 'Prepare a route for the Lord and straighten his path.'
|say a "man" rather than he gender-neutral "one"?
|-
|5
|Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;
|Every valley shall be filled, and every mountain and hill shall be leveled; and the crooked shall be made straight, and the rough paths shall be made smooth;
|
|-
|6
|And all flesh shall see the salvation of God.
|And all flesh will see the salvation of God.
|
|-
|7
|Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
|Then he said to the crowd that came to be baptized, 'Oh you wicked people, who warned you to run away from the fury that will come?'
|
|-
|8
|Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.
|Prepare a worthy token of your repentance, and do not make the excuse that we have Abraham as our forebear: for I will say to you, that God could make children from these stones.
|Lithos (λίθος) - stones - may refer to Christ being made by God as a son of Abraham. John is hectoring the crowd here, reminding them that God has given them the ability to seek redemption.
|-
|9
|And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
|And now also the ax is laid into the root of the trees: every tree that does not produce good fruit is chopped down and cast into the fire.
|
|-
|10
|And the people asked him, saying, What shall we do then?
|And the people asked him, 'what should we do then?'
|
|-
|11
|He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
|He answered them: 'he who has two coats, let him donate to he who has none; and he who has food should do the same.'
|
|-
|12
|Then came also publicans to be baptized, and said unto him, Master, what shall we do?
|Tax collectors asked to be baptized, saying, "Sir, what should we do?"
|modern translations use "teacher" instead of "master", but "teacher" today has a liberal connotation. Also, avoid gender-neuterizing. Suggestions welcome.
|-
|13
|And he said unto them, Exact no more than that which is appointed you.
|And he told them, "Demand no more than the law requires."
|
|-
|14
|And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
|Soldiers likewise asked Him, "what should we do?" And he told them, "Do no violence to anyone, nor make false accusations; be satisfied with your wages."
|note: here the older manuscripts seem to capture what the KJV's later manuscripts missed: John was talking about taking ''money'' by undue force
|-
|15
|And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
|As the people were in anticipation, they wondered in their hearts whether or not John might be the Christ.
|
|-
|16
|John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
|John replied to them all, "I do baptize you with water, but a man mightier than I will come; I am unworthy to untie His sandal strap. He shall baptize you with fire and the Holy Spirit."
|note the gender neutralizing by the KJV. Also, break the sentence to emphasize the last point.
|-
|17
|Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.
|Whose winnowing fan is in His hand. He will clean the threshing floor, gathering the wheat into his storehouse, but the chaff will be burnt with unquenchable fire
|Note the interesting KJV spelling: "throughly purge his floor." Some modern translations refer to "threshing floor" but that is imprecise as this verse is not describing the separation of seeds.
|-
|18
|And many other things in his exhortation preached he unto the people.
|He admonished many things in his evangelizing to the people.
|modern translations sugarcoat this and turn it into comfort (e.g., "good news") rather the exhortation it was
|-
|19
|But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,
|Herod the governor, having been reprimanded by John for his immoral marriage to Herodias, his brother Philip's wife and for all the other evils he had done
|immoral better than "unlawful", since Herod set his own laws
|-
|20
|Added yet this above all, that he shut up John in prison.
|Added an even greater sin by shutting John up in prison.
|
|-
|21
|Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
|When all the people were baptized, and Jesus was also being baptized and praying, the heaven was opened,
|
|-
|22
|And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
|And the Holy Ghost descended to him in the shape of a dove, and a voice came from heaven saying, You are my beloved Son and I am pleased with you.
|
|-
|23
|And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli,
|Jesus himself reached the age of about thirty years, being known as the son of Joseph, who was the son of Heli,
|tricky here ... Jesus was the actual son of Joseph legally and in terms of childrearing
|-
|24
|Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,
|Who was the son of Matthat, who was the son of Levi, who was the son of Melchi, who was the son of Janna, who was the son of Joseph,
|
|-
|25
|Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge,
|Who was the son of Mattathias, who was the son of Amos, who was the son of Naum, who was the son of Esli, who was the son of Nagge,
|
|-
|26
|Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,
|Who was the son of Maath, who was the son of Mattathias, who was the son of Semei, who was the son of Joseph, who was the son of Juda,
|
|-
|27
|Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,
|Who was the son of Joanna, who was the son of Rhesa, who was the son of Zorobabel, who was the son of Salathiel, who was the son of Neri,
|
|-
|28
|Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,
|Who was the son of Melchi, who was the son of Addi, who was the son of Cosam, who was the son of Elmodam, who was the son of Er,
|
|-
|29
|Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,
|Who was the son of Jose, who was the son of Eliezer, who was the son of Jorim, who was the son of Matthat, who was the son of Levi,
|
|-
|30
|Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,
|Who was the son of Simeon, who was the son of Juda, who was the son of Joseph, who was the son of Jonan, who was the son of Eliakim,
|
|-
|31
|Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,
|Who was the son of Melea, who was the son of Menan, who was the son of Mattatha, who was the son of Nathan, who was the son of David,
|
|-
|32
|Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,
|Who was the son of Jesse, who was the son of Obed, who was the son of Booz, who was the son of Salmon, who was the son of Naasson,
|
|-
|33
|Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,
|Who was the son of Aminadab, who was the son of Aram, who was the son of Esrom, who was the son of Phares, who was the son of Juda,
|
|-
|34
|Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,
|Who was the son of Jacob, who was the son of Isaac, who was the son of Abraham, who was the son of Thara, who was the son of Nachor,
|
|-
|35
|Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,
|Who was the son of Saruch, who was the son of Ragau, who was the son of Phalec, who was the son of Heber, who was the son of Sala,
|
|-
|36
|Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech,
|Who was the son of Cainan, who was the son of Arphaxad, who was the son of Sem, who was the son of Noe, who was the son of Lamech
|
|-
|37
|Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,
|Who was the son of Mathusala, who was the son of Enoch, who was the son of Jared, who was the son of Maleleel, who was the son of Cainan,
|
|-
|38
|Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
|Who was the son of Enos, who was the son of Seth, who was the son of Adam, who was the son of God.
|
|}

==Chapter 4==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,
|Filled with the Holy Spirit, Jesus returned from the Jordan and was led by God's Spirit into the desert,
|use "force of God" for "Holy Ghost" here? "Desert" rather than "wilderness"? Though using "force of God" first and then "God'S Spirit" as translations for the same word (πνεῦμα) is quite confusing..And flat-out wrong. The Holy Spirit is not a force. Any doctrinally sound branch of Christianity would regard that description as heresy. The Holy Spirit is a divine person, the third person of the Trinity.

Why is "God's Spirit" capitalized, but "force of God" not - it's the same entity. That adds to the confusion.

"The Jordan" is appropriate here, not "Jordan," since Jesus was returning from the Jordan River.
|-
|2
|Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
|for forty days of temptation by the devil. Jesus ate nothing, and was very hungry at the end.
|sorry, the devil should not be honored with capitalization
|-
|3
|And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
|The devil said to Him, "If you are the Son of God, turn this stone into bread."
|"command ... it be made ..." seems like overkill, or does it have additional meaning? - Indeed, it has: it stresses the power of the Lord's word: He doesn't perform only party tricks, he has the ''command'' over the whole world. The Greek original uses the very basic word λέγω (speak) for this, and it reminds us of John 1:1.: Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
|-
|4
|And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
|Jesus replied to him, "It is written that man shall not live by bread alone,but by every word of God."
|The is no reason to omit ἀλλά (but) from the translation (again, Rev 22:19)
|-
|5
|And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
|Next the devil took Him up a high mountain, and showed Him all the civilizations at once.
|"civilizations" is a more familiar term than "kingdoms"
|-
|6
|And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
|The devil said to Him, "I will grant You all this earthly power and glory, for it has been delivered to me and to whomever I may delegate it.
|"delegate" captures the quote by the devil here better than "give"
|-
|7
|If thou therefore wilt worship me, all shall be thine.
|If You shall worship me, then all this shall be Yours."
|use of "shall" best here; or "bow down and worship me"?
|-
|8
|And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
|Jesus replied, "Beat it, Satan, as it is written, one shall worship the Lord, and only Him shall one serve."
|
|-
|9
|And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:
|Next the devil took Jesus to Jerusalem, seating Him on a pinnacle of the Temple, and told Him, "If You are the Son of God, jump off:
|
|-
|10
|For it is written, He shall give his angels charge over thee, to keep thee:
|for scriptures say, 'He shall let His angels protect Him, to save Him.
|
|-
|11
|And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
|And in their hands they shall catch and lift You, to ensure that You do not even touch the ground.'"
|"touch ground" seems to be the intent in the phrase about a foot hitting a stone.
|-
|12
|And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
|Jesus replied, "It is said, 'You shall not tempt the Lord your God.'
|
|-
|13
|And when the devil had ended all the temptation, he departed from him for a season.
|After the devil exhausted his temptation, he left for a while.
|"exhausted" seems apt here
|-
|14
|And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.
|Jesus then returned with the power of God to Galilee, and his reputation spread throughout the region.
|probably a better word than "reputation"
|-
|15
|And he taught in their synagogues, being glorified of all.
|Jesus taught in the synagogues, with the unique glory of God.
|"unique" work here?
|-
|16
|And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
|He returned to his hometown of Nazareth and customarily went to the synagogue on the Sabbath. He rose to recite the reading.
|tightened up the phrasing a bit
|-
|17
|And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
|Jesus was handed the book of the prophet Isaiah. Jesus opened it to the place where it was written:
|
|-
|18
|The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
|The Spirit of the Lord is with me, because he has chosen me to preach the gospel to the poor; he has sent me to heal the sorrowful and to preach freedom for the captives, and restore sight to the blind, to free those who have been subjugated,
|much potential for liberal bias here in avoiding freedom words
|-
|19
|To preach the acceptable year of the Lord.
|to preach in the Lord's favored year.
|short and simple, but tricky; modern versions vary widely with this verse.
|-
|20
|And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
|Jesus closed the book and returned it to the minister, and sat down. But everyone in the synagogue was staring at Him.
|
|-
|21
|And he began to say unto them, This day is this scripture fulfilled in your ears.
|Jesus then declared, "This scripture was fulfilled by my reading it to you."
|fascinating shift to a self-referential system
|-
|22
|And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?
|The congregation marveled at His eloquent words. But then they murmured, "Isn't He merely Joseph's son?"
|
|-
|23
|And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
|Jesus replied, "You will surely surely this proverb, 'Physician, heal yourself, and perform the works here that we heard you did in Capernaum.'"
|don't dumb down "physician" with the term "doctor"
|-
|24
|And he said, Verily I say unto you, No prophet is accepted in his own country.
|Jesus continued, "Truly I tell you, no prophet is believed in his hometown.
|"country" isn't right; use hometown instead; also, "believed" rather than "accepted"?
|-
|25
|But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;
|To tell the truth, there were many widows in Israel during Elijah's era, when there was a drought for three and a half years and a terrible famine swept the land,
|
|-
|26
|But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
|yet God sent Elijah to none of the widows, except a woman in the city of Sarepta in Sidon.
|
|-
|27
|And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
|There were also many lepers in Israel during Elijah's time, yet none of them was cured, except Naaman the Syrian.
|
|-
|28
|And all they in the synagogue, when they heard these things, were filled with wrath,
|But the congregation in the synagogue became furious at hearing this
|
|-
|29
|And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.
|and they rose to expel him from the city, and took him to the edge of the city cliff in order to throw him off face down.
|
|-
|30
|But he passing through the midst of them went his way,
|But Jesus slipped through the crowd to continue his work.
|-
|31
|And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
|He arrived at Capernaum, a town in Galilee, and taught on the Sabbath days.
|
|-
|32
|And they were astonished at his doctrine: for his word was with power.
|People marveled at His preaching, for His logic was compelling.
|use "logic" rather than "word" here, and "compelling" rather than "power"?
|-
|33
|And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,
|In the synagogue a man possessed with the devil shouted out in a loud voice,
|
|-
|34
|Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
|"Leave us alone! What do you want with us, Jesus of Nazareth? Did you come to destroy us? I know who you are: the Holy Son of God.
|use "son" rather than the unisex "one"
|-
|35
|And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.
|But Jesus reprimanded him, "Shut up and leave him." The devil then tossed the possessed man and left him, without hurting him.
|
|-
|36
|And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out.
|The crowd was completely amazed, and clamored, "What a message is this! With power and authority He ordered the spirits of the devil to leave, and they did.
|issue of translating "logos", as in John 1:1: "και εγενετο θαμβος επι παντας και συνελαλουν προς αλληλους λεγοντες τις ο λογος ουτος οτι εν εξουσια και δυναμει επιτασσει τοις ακαθαρτοις πνευμασιν και εξερχονται"<ref>http://greek.scripturetext.com/luke/4-36.htm (Textus Receptus)</ref>
|-
|37
|And the fame of him went out into every place of the country round about.
|Jesus quickly became famous throughout the countryside.
|
|-
|38
|And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her.
|Next Jesus left the synagogue, and entered Simon's house. Simon's mother-in-law had a high fever, and they sought Jesus for her.
|
|-
|39
|And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.
|Jesus stood over her, and ordered the fever to leave, and it did. Immediately she got up and waited on them.
|
|-
|40
|Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.
|By sunset, all the sick with a variety of diseases were brought to Him, and He cured all of them in laying His hands on each one.
|
|-
|41
|And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.
|Meanwhile demons rushed out of many people, screaming, "You are Christ the Son of God!" But Jesus ordered them to shut up, because they knew He was Christ.
|
*Here, πνεῦμα isn't used.
*''But Jesus ordered them to shut up, because the devil knew He was Christ. '' "the devil" is misleading
|-
|42
|And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.
|At the end of the day, Jesus left for a deserted place, but the people came after Him to be with Him, and kept Him from leaving them.
|
|-
|43
|And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
|So Jesus said to them, "I must preach the gospel to other towns too; this is my mission.
|
|-
|44
|And he preached in the synagogues of Galilee.
|He then preached in the Galilean synagogues.
|
|}

==Chapter 5==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,
|Subsequently, as the crowd pressed against Him to hear God's word, Jesus stood on the shore of Gennesaret's lake,
|ὄχλος is better translated as "crowd" than "people"; "subsequently" is better than the cumbersome "it came to pass"
|-
|2
|And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
|Jesus noticed two boats at the seaside, but their fishermen had left them to wash their nets.
|"boats" is more precise than "ships"
|-
|3
|And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.
|Jesus boarded one of the boats, wich was Simon's, and urged him to drift away a bit from the shore. Jesus was then seated, and taught the crowd from the boat.
|
|-
|4
|Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
|Upon finishing preaching, Jesus said to Simon, "Head out where it is deep, and lower your nets for a catch."
|"epanagō" is best translated as "head out" here; "draught" can be better translated as "catch" today for "agra".
|-
|5
|And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
|Simon responded, "Boss, we worked all night, and caught nothing; but your wish is my command."
|kopiaō: "worked" rather than the archaic "toiled"; also, "boss" seems more appropriate here than the archaic "master" for epistatēs; the Greek term here is rhēma rather than logos for "word", which we translate as wish
|-
|6
|And when they had this done, they inclosed a great multitude of fishes: and their net brake.
|Whereupon they caught an enormous surplus of fish, causing their net to break.
|introduce the economic concept of surplus
|-
|7
|And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.
|They wave over their partners, who were in the other boat, for them to join and help. Those came and filled both boats with the fish, so much so they began to sink.
|kataneuō is a signal, not a call
|-
|8
|When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
|When Simon Peter observed this, he knelt before Jesus, saying "Leave me Lord, for I am a sinful man.
|
|-
|9
|For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
|Simon was overcome, as were his colleagues, at their catch of the fish.
|
|-
|10
|And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.
|And so were James and John, the sons of Zebedee, who were Simon's partners. Jesus told Simon, "Be not afraid, from here on you shall catch men."
|"be not afraid" is clearer.
|-
|11
|And when they had brought their ships to land, they forsook all, and followed him.
|They landed their boats, and gave up everything to follow Him.
|
|-
|12
|And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.
|Before long Jesus was in a town and approached by a man covered with leprosy who, upon seeing Jesus, prostrated himself and beseeched Him with "Lord, if you desire, you can cure me."
|
|-
|13
|And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
|Jesus extended His hand and touched the man while saying, "I will it: be cured." Immediately the leprosy vanished.
|
|-
|14
|And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
|Jesus ordered him to tell no man, but to present himself to priest, and give an offering as Moses commanded, as testimony to them.
|μαρτύριον is usually translated as "testimony", but today that means only spoken words; "evidence" is probably a better translation particularly when oral testimony is forbidden by Jesus
|-
|15
|But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
|The more Jesus did, the more famous He became, and huge crowds gathered to learn, and be cured by Him.
|
|-
|16
|And he withdrew himself into the wilderness, and prayed.
|Jesus would also depart alone into the desert, and pray.
|
|-
|17
|And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.
|One day while Jesus was teaching, as Pharisees and legal scholars observed from every Galilean Judaean town and from Jerusalem, the Lord's power of healing was there to see.
|
|-
|18
|And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.
|And suddenly men carried a stretcher with a paralyzed man, and they looked for a way to bring and lay him before Jesus.
|
|-
|19
|And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.
|When they could not access Jesus through the crowd, they climbed up on the roof, and lowered the stretcher to Jesus through an opening.
|κέραμος is often translated as "tiles" to avoid "through the roof," which could mean a doorway; but "tiles" means something modern today, so "through an opening" is better.
|-
|20
|And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
|Upon seeing their faith, Jesus declared, "Sir, your sins are forgiven."
|πίστις: the English translation of "faith" captures its full original intent; modern translations use unisex "friend" for ἄνθρωπος, when "sir" is truer to the original intent.
|-
|21
|And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
|The intellectuals began to murmur, "Who is this who speaks blasphemies? Who can forgive sins other than God alone?
|The general phrase for "γραμματεύς" and "Φαρισαῖος" ("scribes and Pharisees") is most precisely translated as "intellectuals"; the context suggests that "murmur" is a better translation for "διαλογίζομαι" than "reason", which is awkward here.
|-
|22
|But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
|Jesus, perceiving their close-mindedness, answered them, "What doubt is your hearts?
|
|-
|23
|Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
|Which is easier: to say "your sins are forgiven," or to say, "stand up and walk?"
|
|-
|24
|But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.
|So that you may know the Son of man has power on earth to forgive sins, I say to you (the paralyzed man), 'Get up, and take your bed, and go home.'"
|to be unisex, the [[NASB]] avoids using "man" here and instead calls him the awkward "paralytic"
|-
|25
|And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
|Immediately he rose before the crowd, and picked up his bed, and began walking home, to the glory of God.
|
|-
|26
|And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
|Everyone was overcome with rapture, and they gave glory to God yet with fear said, "We have seen it all today!"
|λαμβάνω: literally "taken away" or "seized", but this context "overcome"; ἔκστασις: aggressive translation is "rapture"; παράδοξος: the word from which paradox comes, how to translate it here?
|-
|27
|And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
|Jesus continued onward and saw a tax collector, named Levi, sitting at his collection booth. Jesus said to him, "Follow me."
|
|-
|28
|And he left all, rose up, and followed him.
|Levi dropped everything, got up, and followed Jesus.
|
|-
|29
|And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
|Levi threw a magnificent party in his own home, and the guests included many tax collectors.
|
|-
|30
|But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
|So intellectuals spread gossip against His disciples in saying, "Why do You eat and drink with tax collectors and sinners?"
|
|-
|31
|And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
|Jesus rebutted the criticism, "People who are well do not need a physician; those who are sick do.
|
|-
|32
|I came not to call the righteous, but sinners to repentance.
|I came not for the holy, but to call sinners to repent."
|
|-
|33
|And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?
|They replied, "Why do John's disciples frequently fast and pray, as do the Pharisees' disciples, but yours eat and drink?"
|is the reference here to the Pharisees, or to the Pharisees' disciples?
|-
|34
|And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
|Jesus responded, "Do you force people to fast at wedding, while the groom is still there?
|
|-
|35
|But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
|But the time will come when the groom is taken away, then they shall fast."
|
|-
|36
|And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
|Jesus taught this parable: "No man rips a piece of a new garment to patch an old, because that ruins the new one and the patch does not match the old.
|
|-
|37
|And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
|Likewise, no man puts new grape juice into used containers, or else the new juice splits the containers and spills, and ruins them.
|
|-
|38
|But new wine must be put into new bottles; and both are preserved.
|Rather, new grape juice is poured into new bottles, and both are preserved.
|odd point about preserving bottles: does this yield insight about the grape juice v. wine controversy?
|-
|39
|No man also having drunk old wine straightway desireth new: for he saith, The old is better.
|No man desires new grape juice after drinking old, because he says, "The old is better."
|
|}

==Chapter 6==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.
|On the Sabbath after Passover Jesus walked through a grain field, where His students picked heads of grain for themselves, rubbing off the chaff and eating them.
|
|-
|2
|And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
|Several Pharisees complained, "Why do You violate the Sabbath like that?
|"ἔξεστι" is used for "it is lawful," but the negative is concisely written as "violate"
|-
|3
|And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;
|Jesus replied, "Haven't you read what David did when he was hungry, and what others did with him?
|
|-
|4
|How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
|How he entered the sanctuary, took and ate the bread, and shared it with others, which priests alone were allowed to eat?"
|"οἶκος" means "tabernacle" here, but most modern versions call it the awkward "house of God"
|-
|5
|And he said unto them, That the Son of man is Lord also of the sabbath.
|Jesus told them, "The Son of man is also Lord of the Sabbath!"
|
|-
|6
|And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
|On another Sabbath, He entered the synagogue and taught, when he was approached by a man with a crippled right hand.
|
|-
|7
|And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
|The intellectuals watched Jesus to see if He would heal on the Sabbath, so that they could accuse him of something.
|
|-
|8
|But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
|But Jesus, aware of the trap, said to the man with the crippled hand, "Get up, and present yourself to the people. He stood up and stepped forward.
|"διαλογισμός" means "purpose" or "design" as well as inner thoughts; best to translate it as "trap" here
|-
|9
|Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?
|Jesus then announced, "I ask you this: is it lawful on the Sabbath to do good, or evil? To be pro-life, or pro-death?"
|"psychē" is a broader term than just "life", meaning also "soul"; the verb "σῴζω" is broader than "save" or "protect", and hence use the broader modern term "pro-life"; likewise "ἀπόλλυμι" is stronger than "destroy", and is translated best by "pro-death".
|-
|10
|And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
|After scanning the audience, Jesus told the man, "Hold out your hand!" When he did, his hand worked perfectly.
|
|-
|11
|And they were filled with madness; and communed one with another what they might do to Jesus.
|The intellectuals were furious, and plotted how to harm Jesus.
|"plotted" rather than "commune"
|-
|12
|And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
|As was His habit, Jesus left for the mountain to pray, and continuing praying all night to God.
|
|-
|13
|And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
|The next day, He gather his disciples, and chose twelve of them whom he called apostles.
|
|-
|14
|Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
|Simon (whom Jesus named Peter) and Andrew his brother, James and John, Philip and Bartholomew,
|
|-
|15
|Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
|Matthew, Thomas, James the son of Alphaeus, Simon who was known as the Zealot,
|
|-
|16
|And Judas the brother of James, and Judas Iscariot, which also was the traitor.
|Judas the brother of James, and Judas Iscariot, who later was to betray Jesus.
|
|-
|17
|And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
|He descended the mountain and reached a plateau with them and many others from Judaea and Jerusalem, and Tyre and Sidon along the coast, who came to learn and be cured by Him.
|NASB puts last part of this verse into next verse
|-
|18
|And they that were vexed with unclean spirits: and they were healed.
|Those who were possessed were freed from the Devil.
|issue in how to translate θεραπεύω here; perhaps using "exorcism"?
|-
|19
|And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
|Crowds sought merely to touch Him in order to receive His healing power.
|δύναμις: power?
|-
|20
|And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
|Focusing on his disciples, Jesus said, "Blessed are the powerless, for yours is the paradise of God.
|ὀφθαλμός: literal (eyes) or figurative here (focus of mind)? Figurative seems more appropriate, as Luke would not know or care where Jesus looked. NASB gets this wrong. πτωχός: often mistranslated as poor, but the disciples were powerless rather than poor. βασιλεία: translate as "paradise (of God)" rather than the archaic "kingdom"
|-
|21
|Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
|Blessed are you who earnestly try, for you shall be satisfied. Blessed are you who mourn, for you shall rejoice.
|πεινάω: its figurative meaning is to "to crave ardently," which applies better than simply "hunger"; "mourn" captures the connotation better than "weep", which could even mean selfish tears.
|-
|22
|Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.
|Blessed are you when men hate you, ostracize you, humiliate you, and smear your name, for the Son of man's sake.
|"ostracize" originated in 1649, after the KJV was written; ἐκβάλλω is best translated as "smear" here; translation of ὀνειδίζω as "humiliate" is less clear.
|-
|23
|Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
|Rejoice all day and jump for joy because you will have great reward in heaven; people mistreated the prophets the same way.
|ἡμέρα: daylight when people did not ordinarily party, hence it should be translated as "all day" in this context, not as the awkward "in that day" (NIV, HCSB).
|-
|24
|But woe unto you that are rich! for ye have received your consolation.
|But grief to the idle rich! You've enjoyed all there is for you.
|πλούσιος: better translated as "idle rich," to distinguish from the charitable hard worker; ἀπέχω: received ''in full'', or all there is.
|-
|25
|Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
|Grief to you who are content! You shall be unsatisfied. Grief to you who party now! You shall mourn and weep.
|οὐαί: "grief"; πενθέω is "mourn" and κλαίω is "weep", and both are used. Need improvement on "those who are content," and an issue about translating γελάω as "party" rather than "laugh"
|-
|26
|Woe unto you when all men shall speak well of you! for so did their fathers to the false prophets.
|Grief to you, when all men praise you now! Their fathers did likewise for the false prophets.
|
|-
|27
|But I say unto you which hear, Love your enemies, do good to them which hate you,
|I tell all who hear, Love your enemies, and be kind to those who hate you,
|
|-
|28
|Bless them that curse you, and pray for them which despitefully use you.
|Bless those who call you names, and pray for those who insult you.
|καταράομαι: translated as "curse" by KJV, a modern term is "call you names"; ἐπηρεάζω: "despitefully" in KJV, better translated as "insult" today
|-
|29
|And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.
|He who slaps you on one cheek, offer him also your other; he who takes your coat, do not deny him your shirt too.
|
|-
|30
|Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
|Give to every man who asks of you; and of he who takes your things, do not ask for them back.
|
|-
|31
|And as ye would that men should do to you, do ye also to them likewise.
|As you hope others do to you, do likewise to them.
|Does "others" work as well as "men" here? Jesus is addressing his male disciples here, but this may be a rare instance when generalizing is the intent.
|-
|32
|For if ye love them which love you, what thank have ye? for sinners also love those that love them.
|For if you love those who love you, where is the good? Sinners also love those who love them.
|
|-
|33
|And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
|And if you merely help those who help you, where is the good in that? For sinners do likewise.
|Note that our translation does not require translating the same word or phrase the precise same way in different contexts.
|-
|34
|And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.
|If you share with others merely to obtain something back, where's the charity? Sinners also lend to sinners to obtain profits.
|Is "charity" accurate here?
|-
|35
|But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
|Instead love the outcasts, do God's work, and be charitable, and you shall obtain a great reward, and become sons of God, because He is kind even to the ungrateful and the downtrodden.
|ἐχθρός: the "hated" or "odious"; best translated as "outcasts" rather than as "enemies"; "charitable" includes the concept of "expecting nothing in return"' πονηρός: seems to mean downtrodden here, not "evil ones"; note that the NASB is more masculine than the KJV here (sons rather than children); ἀγαθοποιέω has an archaic translation of "do good," but its real meaning without resorting to [[secularized language]] is "do God's work"
|-
|36
|Be ye therefore merciful, as your Father also is merciful.
|Thus you should be merciful, as your Father is merciful.
|
|-
|37
|Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
|Judge not, and you shall not be judged; blame not, and you shall not be blamed; forgive, and you shall be forgiven.
|
|-
|38
|Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
|Give, and such shall be given you, in full measure, combined, and shaken together, overflowing, shall pour out for your possession. With the same standard that you use shall it be measured for you.
|tricky, but avoiding archaic language here and seeking modern clarity with the free market connotations in the original
|-
|39
|And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
|He told them a parable: "Can the blind lead the blind? Will not both fall into a pit?
|ἐμπίπτω: "fall into"; βόθυνος: a "pit" or "ditch", but both seem archaic here. Choose "pit" for figurative overtones.
|-
|40
|The disciple is not above his master: but every one that is perfect shall be as his master.
|No student ranks above his teacher, but with training can become like his teacher.
|μαθητής is best translated as "student", not the archaic "disciple" here or "pupil" in NASB; καταρτίζω: "training" is best modern rendition here.
|-
|41
|And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?
|Why do you focus on the triviality about your brother's approach, while overlooking the serious flaw in your own?
|go figurative here with ὀφθαλμός, which can be "mind" or the modern "approach" rather than "eye"; use the modern term "triviality", which first originated in 1598.
|-
|42
|Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.
|How can you tell your friend, 'Sir, let me correct your trivial flaw, when you do not focus on your bigger problem? You deceiver, fix your own problem and then you'll be able to focus better on correcting your friend.
|"hypocrite" is from ὑποκριτής, which really means "actor" or "pretender"; perhaps "deceiver" is best here, as "hypocrite" is often misused politically against Christians.
|-
|43
|For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
|A good tree does not yield bad fruit, nor does a bad tree produce good fruit.
|
|-
|44
|For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
|Every tree is known by its own fruit. Men do not gather figs from thorns, or obtain grapes from a bramble bush.
|
|-
|45
|A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.
|A good man brings forth out of the treasure of his heart what is good; an evil man brings forth from his evil treasure what is evil, because his mouth speaks from the overflowing of his heart.
|Use "overflowing" rather than "abundance" here? How about "surplus", a more economic term?
|-
|46
|And why call ye me, Lord, Lord, and do not the things which I say?
|Why do you call me, 'Lord, Lord, yet not do as I say?'
|
|-
|47
|Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
|Whoever comes to me, hears my words, and takes them to heart, I will tell you whom he is like:
|"takes them to heart," or something more "action" based?
|-
|48
|He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
|He is like a man who built a house by digging deep and laying its foundation on a rock. When the floods came, the waters beat violently against that house, but could not shake it, because it was grounded in rock.
|
|-
|49
|But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
|But he who hears, and does not take to hear, is like a man who built a house without in soil without a foundation, against which the flood waters beat violently and knocked it down, to the great ruin of the house."
|
|}

==Chapter 7==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
|After Jesus completed his sermon to the people, He entered Capernaum.
|ῥῆμα can be best translated as "sermon" here.
|-
|2
|And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
|A Roman army captain's beloved aide-de-camp was sick and near death.
|δοῦλος is translated as "slave" by the NASB, but he was not a slave in the modern English sense. Perhaps an "aide-de-camp" - that term originated in 1670, after KJV
|-
|3
|And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
|Upon hearing of Jesus, the soldier sent Jewish leaders to beg Him to come and heal his servant.
|
|-
|4
|And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
|They reached Jesus and pleaded with Him urgently, "This man deserves Your help.
|
|-
|5
|For he loveth our nation, and he hath built us a synagogue.
|For he loves our people, and built a synagogue for us."
|say "our people" rather than Israelites, as there was no formal nation of Israel at this time; Greek is ἔθνος, meaning "nation"
|-
|6
|Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:
|Jesus complied. When He approached the home, the captain sent friends out to Him to say, "Lord, don't bother yourself, for I am not worthy for You to enter my home.
|
|-
|7
|Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
|I am not even worthy to greet You. But issue the command, and my assistant shall be healed.
|
|-
|8
|For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
|I also have power, over my soldiers, and can tell one, 'Go,' and he goes; and tell another, "Come', and he comes; and order my soldier, 'Do this,' and he does it.
|"servant" is translated here as "slave" by the NASB, but that is not a slave in the modern sense.
|-
|9
|When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.
|Upon hearing this, Jesus was amazed, and turned around to tell those following Him, "Let me say this, I have not found such great faith not even in Israel!"
|
|-
|10
|And they that were sent, returning to the house, found the servant whole that had been sick.
|And when the captain's soldiers returned to the home, they found the ill servant cured.
|could say "minions" instead of "soldiers": literally, "those who had been sent".
|-
|11
|And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.
|Before long Jesus reached the town of Nain, with his disciples and others tagging along.
|
|-
|12
|Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.
|But upon reaching the city gate He encountered a funeral procession for the only son of a widow, and many townsmen accompanied her.
|
|-
|13
|And when the Lord saw her, he had compassion on her, and said unto her, Weep not.
|The Lord was stuck with pity upon seeing her, and exclaimed, "Weep no more!"
|
|-
|14
|And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.
|Jesus approached and touched the coffin, and the pall-bearers stopped in their tracks. Jesus said, "Young man, I order you, Get up!"
|ἐγείρω: literally, "to cause to rise from a seat or bed"
|-
|15
|And he that was dead sat up, and began to speak. And he delivered him to his mother.
|With that he sat up, and began speaking. Jesus then turned him over to his mother.
|
|-
|16
|And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.
|The crowd was overwhelmed with reverence, and glorified God by saying, "A great prophet is among us" and "God looks after His people."
|φόβος: meaning of "reverence" here rather than "fear"; ἐπισκέπτομαι: not merely "visited", but "look after"
|-
|17
|And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
|Publicity about Jesus spread throughout Judaea and its surrounding region.
|
|-
|18
|And the disciples of John shewed him of all these things.
|Meanwhile John's disciples reported these wonders to him.
|
|-
|19
|And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?
|John told two of his disciples to find and ask Jesus, "Are You the awaited One? Or should be seek another?
|ἔρχομαι: tricky to translate here, means an awaited or expected person
|-
|20
|When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?
|When they reached Jesus, they said, "John the Baptist sent us to you to ask, 'Are You the Promised One? Or should we keep looking for another?'"
|
|-
|21
|And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.
|At the same time Jesus cured many of handicaps and diseases, and exorcised the devil; He also restored sight to many who were blind.
|use "handicap" here? also, "exorcised the devil"?
|-
|22
|Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.
|Jesus replied to them, "Carry on, and tell John what you have seen and heard: that the blind see, the lepers are cleansed, the deaf hear, and the dead rise to life, and the gospel is taught to the powerless.
|πτωχός: better translation today is "powerless" rather than "poor", because the connotation is not merely financial.
|-
|23
|And blessed is he, whosoever shall not be offended in me.
|Blessed is anyone who does not interfere with my word.
|σκανδαλίζω: "not interfere" rather than "not be offended"; tentatively, "me" is better translated as "word" here consistent with John 1:1.
|-
|24
|And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed broken by the wind?
|When John's messengers left, Jesus taught the people about him, "What did you go into the desert to see? A staff broken by the elements?
|Ἰωάννης, the name for John (both the Baptist and the Apostle), literally means "Jehovah is a gracious giver"; ἔρημος is often translated as "wilderness" but "desert" is the better fit today, both literally and figuratively. "A staff broken in the wind?" needs work, but κάλαμος is better translated as a staff than as a reed; the meaning appears to be rhetorical, asking if they expected to find the broken remains of a man.
|-
|25
|But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.
|But what did you see when you got there? A man with fine clothes? Those who wear fine cloths and live delicately are in the courts of kings.
|
|-
|26
|But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.
|So what did you see then? A prophet? Yes, but you saw more than a prophet.
|
|-
|27
|This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
|This is the man about whom it was written, "Behold, I send my messenger before your face, who shall prepare the way before you."
|
|-
|28
|For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.
|I say to you, "No child of a woman is a greater prophet than John the Baptist: but the least man in the kingdom of God is greater than he."
|
|-
|29
|And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
|All the people that heard him, even the tax collectors, realized the justice of God and were baptized by John.
|
|-
|30
|But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
|But the Pharisees and lawyers rejected the purpose God had set for them, and were not baptized.
|
|-
|31
|And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?
|The Lord said, "What shall I compare the men of this generation to, what are they like?
|
|-
|32
|They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.
|They are like children sitting in the marketplace, saying to each other, "I played happy music for you and you didn't dance; we played sad music for you, and you didn't weep.
|
|-
|33
|For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.
|For John the Baptist came, neither eating bread or drinking wine, and you said, 'He is possessed.'
|
|-
|34
|The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!
|But now the Son of man has come, eating and drinking, and you say, 'He is a gluttonous man, and a drunkard, a friend of tax collectors and sinners.'
|
|-
|35
|But wisdom is justified of all her children.
|The fruits of wisdom are enough to prove it is right.
|
|-
|36
|And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.
|One of the Pharisees desired that Jesus should eat with him. So he went into the Pharisee's house, and sat down to eat meat.
|
|-
|37
|And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,
|A prostitute from the city heard Jesus was eating at the Pharisee's house, and so brought an alabaster box of ointment,
|
|-
|38
|And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
|and kneeled before him, weeping, and began to wash his feet with her tears, and wiping them with her hair, and kissed his feet, and anointet them with the ointment.
|
|-
|39
|Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
|When the Pharisee saw this, he thought to himself, "If this man were a prophet, surely he would have known what kind of woman this is who is touching him, for she is a sinner."
|
|-
|40
|And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
|Jesus knew what he was thinking, and said to him, "Simon, I have something to say to you." And he said, "Say it, then."
|
|-
|41
|There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
|Jesus said, "There was a creditor who had to debtors: one who owed five hundred dollars, and the other only fifty.
|
|-
|42
|And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
|But neither of them could pay, and so he forgave both their debts. So tell me, who will love the creditor more?"
|
|-
|43
|Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
|Simon answered, "I suppose the man who had the larger debt, which was forgiven, will love him more." And Jesus said to him, "That's right."
|
|-
|44
|And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
|Jesus turned to the woman, and said to Simon, "See this woman? I came to your house, and you didn't give me any water for my feet; but she washed my feet with her tears, and wiped them with her hair.
|
|-
|45
|Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
|You gave me no kiss, but this woman hasn't stopped kissing my feet since I came in.
|
|-
|46
|My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
|You didn't anoint my head with oil, but this woman anointed my feet with ointment.
|
|-
|47
|Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
|Which is why I say now, her many sins are forgiven, for she loves me a great deal; but as you have loved me only a little, you have only been forgiven a little."
|
|-
|48
|And he said unto her, Thy sins are forgiven.
|He then told her, "Your sins are forgiven."
|
|-
|49
|And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
|Those with Him wondered to each other, "Who is this who forgives sins also?"
|
|-
|50
|And he said to the woman, Thy faith hath saved thee; go in peace.
|He told the woman, "Your faith has saved you; go with peace of mind."
|εἰρήνη: often translated as "peace", but its fuller meaning is "tranquility"; use "peace of mind" for now until a better substitute is found.
|}

==Chapter 8==

{| class="wikitable"
|-
!Verse
!King James Version
!Proposed Conservative Translation
!Analysis
|-
|1
|And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,
|And Jesus then traveled through many cities and villages with His twelve best students, preaching the good news of the Kingdom of God.
|Is ‘disciple’ too archaic? Perhaps; alternatives include "followers", "students", other suggestions?
|-
|2
|And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
|Also with Him were several women He had sent The Devil out of and healed: Mary Magdalene, from whom He had expelled seven devils,
|
|-
|3
|And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.
|And Joanna, who was the wife of Chuza (a man who managed Herod’s affairs), and Susanna, and several others.
|
|-
|4
|And when much people were gathered together, and were come to him out of every city, he spake by a parable:
|And when a crowd of many people from the cities came to hear Him, He told them this parable:
|
|-
|5
|A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
|"A man went out to plant his crops, and he threw the seeds onto the field. Some of the seeds fell on the edge of the field: this was stepped on and eaten by birds."
|
|-
|6
|And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
|"Some seeds landed on rocks, and so the shoots withered from lack of water."
|
|-
|7
|And some fell among thorns; and the thorns sprang up with it, and choked it.
|"Some seeds landed in patches of weeds, which grew with the crops until the weeds choked the plants."
|
|-
|8
|And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.
|"But the rest of the seeds landed on fertile ground, and grew well, providing a harvest of one hundred times more than the farmer had planted. And when Jesus said this, He said: If you have ears, listen!"
|
|-
|9
|And his disciples asked him, saying, What might this parable be?
|The students of Jesus asked Him to explain the parable to them.
|
|-
|10
|And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
|And Jesus answered, "You disciples already know all about the Kingdom of God, but to these other people I tell parables so they might understand better"
|I think I've failed to do justice to this verse.
|-
|11
|Now the parable is this: The seed is the word of God.
|”The parable means this: The seed is the Truth of The Lord.
|
|-
|12
|Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
|The seeds on the edge of the field are the people who hear the Truth, but The Devil comes and stops them believing, to stop them from being saved.
|
|-
|13
|They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
|The seeds on the rock represent those people who, having heard the Truth, are happy, but do not let the faith become established. And so they only believe for a little while, and when they are tested they lose faith.
|
|-
|14
|And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
|The seeds that tried to grow in the weeds are the people who heard the Truth, but were distracted by the everyday trivia of life and self-indulgence.
|
|-
|15
|But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
|But the seeds that fell on the fertile ground are the honest and moral people who hear and constantly remember the Truth, and so these people persevere, and achieve their potential.
|
|-
|16
|No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.
|No man lights a candle and hides the flame by covering it with a pot or putting it under a bed. Instead, he puts it on a candlestick, so that people can see the light.
|Is candlestick appropriate here?
|-
|17
|For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.
|For there is nothing secret that will not be revealed, and nothing hidden that will not be seen.
|
|-
|18
|Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.
|Therefore, listen carefully to me: whoever has this will have it given to him, and whoever does not will have whatever he seems to have taken away."
|An attempt at a complex verse
|-
|19
|Then came to him his mother and his brethren, and could not come at him for the press.
|Then the mother of Jesus, and His brothers, came looking for Him, but they could not get through the crowd.
|
|-
|20
|And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.
|And someone told Him, “Your mother and brothers are outside, waiting to see you”
|
|-
|21
|And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
|And He answered, saying, “My mother and my brothers are those who hear the Truth of the Lord, and obey”
|
|-
|22
|Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
|Now one day, Jesus and his best students got into a boat, and He said, “Let us sail to the other side of this lake.” So they launched the boat and set sail.
|
|-
|23
|But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.
|But as they sailed, Jesus fell asleep, and a gale blew up, which filled the boat with water, putting it in danger of sinking.
|
|-
|24
|And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
|And His students awoke Jesus, saying, “Teacher, we will drown”. Then He stood up and rebuked the wind and the waves, so that the wind stopped blowing and the waves calmed.
|ἐπιτιμάω means "to rebuke"; note that this event is also reported in the Gospels of Matthew and Mark. See [[Talk:Essay:Calming the Storm]] for discussion.
|-
|25
|And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.
|And Jesus said to his students, “Where is your faith?” And they were in awe of this, and said to each other, “What kind of man is this? When He commands the winds and the waves, they obey!”
|’Wonder’ now often means ‘speculate’
|-
|26
|And they arrived at the country of the Gadarenes, which is over against Galilee.
|And so they arrived in the country of the Gadarenes, which borders on Galilee.
|
|-
|27
|And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.
|And when Jesus stepped onto the land, He was met by a man from the city, who had been possessed by devils for a long time, and had no clothes, and lived in the graveyard rather than in a house.
|
|-
|28
|When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.
|When he saw Jesus, he fell down in front of him, crying in a loud voice, “What have I go to do with you, Jesus the Son of God? I beg you not to hurt me.”
|
|-
|29
|(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)
|(For Jesus had ordered The Devil to come out of the man, because the man had been possessed so often that he was kept restrained with chains, but when possessed, he would break the chains, and The Devil would drive him out into the wilderness.)
|
|-
|30
|And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
|And Jesus asked him, “What is your name?” And he said, “Legion” because he was possessed by many devils.
|
|-
|31
|And they besought him that he would not command them to go out into the deep.
|And the devils begged Him not to send them to Hell.
|
|-
|32
|And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
|And there was a herd of pigs feeding on the mountain, and the devils begged Jesus to permit them to enter the pigs, and He gave them permission to do so.
|
|-
|33
|Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
|Then all of the devils left the man and possessed the pigs, and the herd of pigs jumped off a cliff, falling into the lake and drowning.
|
|-
|34
|When they that fed them saw what was done, they fled, and went and told it in the city and in the country.
|When the pig farmers saw what Jesus had done, they ran away, and went and told the story in the city, and throughout the country.
|
|-
|35
|Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.
|So then the inhabitants of the city went out to see what had happened, and when they found Jesus, the man from whom He had expelled the devils was sitting at His feet, properly dressed and sane, and the people were afraid.
|
|-
|36
|They also which saw it told them by what means he that was possessed of the devils was healed.
|The eyewitnesses told the people how Jesus had healed the possessed man.
|
|-
|37
|Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.
|Then the crowd gathered from the region nearby begged Jesus to leave, because they were afraid of Him, so He got back into the ship and returned across the lake.
|
|-
|38
|Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
|The man from whom Jesus had expelled the devils asked if he could follow Him, but Jesus sent him away, saying,
|
|-
|39
|Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
|”Return to your own house and show the amazing things the Lord has done to you.” And the man went away and reported to the whole city what Jesus had done to him.
|
|-
|40
|And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
|Now when Jesus returned, the people were waiting for him, and welcomed him.
|
|-
|41
|And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:
|Then a man called Jairus, the ruler of the synagogue, came and knelt before Jesus, and asked Him to come to his house
|
|-
|42
|For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
|because his only daughter, about twelve years old, was dying. But as Jesus went with him, the crowds of people impeded his progress.
|
|-
|43
|And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,
|And a women in the crowd had been suffering from a blood disorder for twelve years, and had spent all her money on doctors, but they could not heal her,
|Blood disorder seems a little awkward here, maybe 'constant bleeding'?
|-
|44
|Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
|came up behind Him, and touched the hem of His coat, and immediately was healed.
|
|-
|45
|And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
|And Jesus said, “Who touched me?” Everyone denied it, and Peter said “Teacher, the crowd is thick, and presses against you, and you ask, ‘Who touched me?’”
|
|-
|46
|And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
|And Jesus replied, “Someone has touched me, because I have noticed that virtue has gone out of me.
|I cannot think of a substitute for virtue, which no longer holds the meaning here.
|-
|47
|And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him and how she was healed immediately.
|And when the women saw Jesus had noticed, she fell down at His feet, trembling, and said in front of the whole crowd that she had touched Him and had been healed.
|
|-
|48
|And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
|And Jesus said to her, “Daughter, do not be afraid, your faith has healed you, go in peace.”
|
|-
|49
|While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.
|And while he spoke, someone came from the house of Jairus, the ruler of the synagogue, saying, “Your daughter is dead, don’t bother the Teacher.”
|
|-
|50
|But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
|But Jesus heard, and answered, “Do not worry, have faith, and she will be healed”
|
|-
|51
|And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.
|And when He arrived at the house, he did not allow anyone to enter, except Peter, James, John and the parents of the girl.
|
|-
|52
|And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
|Outside, the crowd were mourning for the girl, but Jesus said, “She is not dead, but sleeping.”
|
|-
|53
|And they laughed him to scorn, knowing that she was dead.
|And they mocked Him, knowing that the girl had died.
|καταγελάω: "laugh to scorn"; modern equivalent is "mocked"
|-
|54
|And he put them all out, and took her by the hand, and called, saying, Maid, arise.
|But He took the girl by her hand, and said, “Girl, get up.”
|
|-
|55
|And her spirit came again, and she arose straightway: and he commanded to give her meat.
|And her soul re-entered her, and she got up immediately, and Jesus ordered them to give her meat to eat.
|
|-
|56
|And her parents were astonished: but he charged them that they should tell no man what was done.
|And her parents were amazed, but Jesus ordered them not to tell anyone what He had done.
|
|}

== References ==

<references/>

*[[Luke 9-16 (Translated)]]
*[[Luke 17-24 (Translated)]]
*[[Gospel of Luke (Translated)]]

[[Category:Conservative Bible]]
{{DEFAULTSORT:Luke 01-08 (Translated)}}