Greek-English Parallel New Testament: NA27–ESV E-Book

Crossway

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 2592

Veröffentlichungsjahr: 2012

Beschreibung

The Greek-English Parallel New Testament features the Nestle-Aland Novum Testamentum Graece text and the English Standard Version New Testament. Each verse in the Greek text appears above the same verse in the ESV translation. A two-level, interactive Table of Contents and improved navigation make it easy to move between passages. The Greek-English Parallel New Testament is the first Greek-English parallel ebook to contain both the Nestle-Aland Greek Text (27th revised edition) as well as a major, copyrighted English translation. It's a quality reference tool for pastors, scholars, and students who regularly work with the Greek New Testament. Available on all major ebook platforms.

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The Greek-English Parallel New Testament: English Standard VersionTable of Contents

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Copyright Information

Preface

Explanation of Features

Tips for Particular E-Readers

Other ESV Titles in ePub Format

The New Testament

ΚΑΤΑ ΜΑΘΘΑΙΟΝ | Matthew

ΚΑΤΑ ΜΑΡΚΟΝ | Mark

ΚΑΤΑ ΛΟΥΚΑΝ | Luke

ΚΑΤΑ ΙΩΑΝΝΗΝ | John

ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ | Acts

ΠΡΟΣ ΡΩΜΑΙΟΥΣ | Romans

ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α´ | 1 Corinthians

ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Β´ | 2 Corinthians

ΠΡΟΣ ΓΑΛΑΤΑΣ | Galatians

ΠΡΟΣ ΕΦΕΣΙΟΥΣ | Ephesians

ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ | Philippians

ΠΡΟΣ ΚΟΛΟΣΣΑΕΙΣ | Colossians

ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Α´ | 1 Thessalonians

ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Β´ | 2 Thessalonians

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α´ | 1 Timothy

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Β´ | 2 Timothy

ΠΡΟΣ ΤΙΤΟΝ | Titus

ΠΡΟΣ ΦΙΛΗΜΟΝΑ | Philemon

ΠΡΟΣ ΕΒΡΑΙΟΥΣ | Hebrews

ΙΑΚΩΒΟΥ ΕΠΙΣΤΟΛΗ | James

ΠΕΤΡΟΥ Α´ | 1 Peter

ΠΕΤΡΟΥ Β´ | 2 Peter

ΙΩΑΝΝΟΥ Α´ | 1 John

ΙΩΑΝΝΟΥ Β´ | 2 John

ΙΩΑΝΝΟΥ Γ´ | 3 John

ΙΟΥΔΑ | Jude

ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ | Revelation

The Greek-English Parallel New Testament: English Standard Version, ePub Edition

CrosswayWheaton, Illinois

Copyright

The Greek-English Parallel New Testament: English Standard Version, ePub Edition

Copyright © 2012 by Crossway,a publishing ministry of Good News Publishers. All rights reserved.

Version: GreekEnglishParallelESV201209.epub

The Holy Bible, English Standard Version® (ESV®)Copyright © 2001 by Crossway,a publishing ministry of Good News Publishers. All rights reserved.

ESV Text Edition: 2011

Nestle-Aland, Novum Testamentum Graece, 27th Revised Edition, edited by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger in cooperation with the Institute for New Testament Textual Research, Münster/Westphalia, © 1993 Deutsche Bibelgesellschaft, Stuttgart. Used by permission.

Permissions notice: The ESV text may be quoted (in written, visual, or electronic form) up to and inclusive of one thousand (1,000) verses without express written permission of the publisher, provided that the verses quoted do not amount to a complete book of the Bible nor do the verses quoted account for 50 percent or more of the total text of the work in which they are quoted.

The ESV text may be quoted for audio use (audio cassettes, CDs, audio television) up to two hundred fifty (250) verses without express written permission of the publisher provided that the verses quoted do not amount to a complete book of the Bible nor do the verses quoted account for 50 percent or more of the total text of the work in which they are quoted.

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When more than one translation is quoted in printed works or other media, the foregoing notice of copyright should begin as follows:

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The Holy Bible, English Standard Version (ESV) is adapted from the Revised Standard Version of the Bible, copyright Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. All rights reserved.

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Preface to the English Standard Version

The Bible

“This Book [is] the most valuable thing that this world affords. Here is Wisdom; this is the royal Law; these are the lively Oracles of God.” With these words the Moderator of the Church of Scotland hands a Bible to the new monarch in Britain’s coronation service. These words echo the King James Bible translators, who wrote in 1611: “God’s sacred Word . . . is that inestimable treasure that excelleth all the riches of the earth.” This assessment of the Bible is the motivating force behind the publication of the English Standard Version.

Translation Legacy

The English Standard Version (ESV) stands in the classic mainstream of English Bible translations over the past half-millennium. The fountainhead of that stream was William Tyndale’s New Testament of 1526; marking its course were the King James Version of 1611 (KJV), the English Revised Version of 1885 (RV), the American Standard Version of 1901 (ASV), and the Revised Standard Version of 1952 and 1971 (RSV). In that stream, faithfulness to the text and vigorous pursuit of accuracy were combined with simplicity, beauty, and dignity of expression. Our goal has been to carry forward this legacy for a new century.

To this end each word and phrase in the ESV has been carefully weighed against the original Hebrew, Aramaic, and Greek to ensure the fullest accuracy and clarity and to avoid under-translating or overlooking any nuance of the original text. The words and phrases themselves grow out of the Tyndale–King James legacy, and most recently out of the RSV, with the 1971 RSV text providing the starting point for our work. Archaic language has been brought to current usage and significant corrections have been made in the translation of key texts. But throughout, our goal has been to retain the depth of meaning and enduring language that have made their indelible mark on the English-speaking world and have defined the life and doctrine of the church over the last four centuries.

Translation Philosophy

The ESV is an “essentially literal” translation that seeks as much as possible to capture the ­precise wording of the original text and the personal style of each Bible writer. As such, its emphasis is on “word-for-word” correspondence, at the same time taking into account differences of grammar, syntax, and idiom between current literary English and the original languages. Thus it seeks to be transparent to the original text, letting the reader see as directly as possible the structure and meaning of the original.

In contrast to the ESV, some Bible versions have followed a “thought-for-thought” rather than “word-for-word” translation philosophy, emphasizing “dynamic equivalence” rather than the “essentially literal” meaning of the original. A “thought-for-thought” translation is of necessity more inclined to reflect the interpretative opinions of the translator and the influences of contemporary culture.

Every translation is at many points a trade-off between literal precision and readability, between “formal equivalence” in expression and “functional equivalence” in communication, and the ESV is no exception. Within this framework we have sought to be “as literal as possible” while maintaining clarity of expression and literary excellence. Therefore, to the extent that plain English permits and the meaning in each case allows, we have sought to use the same English word for important recurring words in the original; and, as far as grammar and syntax allow, we have rendered Old Testament passages cited in the New in ways that show their correspondence. Thus in each of these areas, as well as throughout the Bible as a whole, we have sought to capture the echoes and overtones of meaning that are so abundantly present in the original texts.

As an essentially literal translation, then, the ESV seeks to carry over every possible nuance of meaning in the original words of Scripture into our own language. As such, the ESV is ideally suited for in-depth study of the Bible. Indeed, with its emphasis on literary excellence, the ESV is equally suited for public reading and preaching, for private reading and reflection, for both academic and devotional study, and for Scripture memorization.

Translation Principles and Style

The ESV also carries forward classic translation principles in its literary style. Accordingly it retains theological terminology—words such as “grace,” “faith,” “justification,” “sanctification,” “redemption,” “regeneration,” “reconciliation,” “propitiation”—because of their central importance for Christian doctrine and also because the underlying Greek words were already becoming key words and technical terms in New Testament times.

The ESV lets the stylistic variety of the biblical writers fully express itself—from the exalted prose that opens Genesis, to the flowing narratives of the Historical Books, to the rich metaphors and dramatic imagery of the Poetic Books, to the ringing rhetorical indictments in the Prophetic Books, to the smooth elegance of Luke, to the profound simplicities of John and the closely reasoned logic of Paul.

In punctuating, paragraphing, dividing long sentences, and rendering connectives, the ESV follows the path that seems to make the ongoing flow of thought clearest in English. The biblical languages regularly connect sentences by frequent repetition of words such as “and,” “but,” and “for,” in a way that goes beyond the conventions of literary English. Effective translation, however, requires that these links in the original be reproduced so that the flow of the argument will be transparent to the reader. We have therefore normally translated these connectives, though occasionally we have varied the rendering by using alternatives (such as “also,” “however,” “now,” “so,” “then,” or “thus”) when they better capture the sense in specific instances.

In the area of gender language, the goal of the ESV is to render literally what is in the original. For example, “anyone” replaces “any man” where there is no word corresponding to “man” in the original languages, and “people” rather than “men” is regularly used where the original languages refer to both men and women. But the words “man” and “men” are retained where a male-meaning component is part of the original Greek or Hebrew. Likewise, the word “man” has been retained where the original text intends to convey a clear contrast between “God” on the one hand and “man” on the other hand, with “man” being used in the collective sense of the whole human race (see Luke 2:52). Similarly, the English word “brothers” (translating the Greek word adelphoi ) is retained as an important familial form of address between fellow Jews and fellow Christians in the first century. A recurring note is included to indicate that the term “brothers” (adelphoi) was often used in Greek to refer to both men and women, and to indicate the specific instances in the text where this is the case. In addition, the English word “sons” (translating the Greek word huioi) is retained in specific instances because the underlying Greek term usually includes a male-meaning component and it was used as a legal term in the adoption and inheritance laws of first-century Rome. As used by the apostle Paul, this term refers to the status of all Christians, both men and women, who, having been adopted into God’s family, now enjoy all the privileges, obligations, and inheritance rights of God’s children.

The inclusive use of the generic “he” has also regularly been retained, because this is consistent with similar usage in the original languages and because an essentially literal translation would be impossible without it.

In each case the objective has been transparency to the original text, allowing the reader to understand the original on its own terms rather than on the terms of our present-day culture.

The Translation of Specialized Terms

In the translation of biblical terms referring to God, the ESV takes great care to convey the specific nuances of meaning of the original Hebrew and Greek terms. First, concerning terms that refer to God in the Old Testament: God, the Maker of heaven and earth, introduced himself to the people of Israel with a special personal name, the consonants for which are YHWH (see Exodus 3:14–15). Scholars call this the “Tetragrammaton,” a Greek term referring to the four Hebrew letters YHWH. The exact pronunciation of YHWH is uncertain, because the Jewish people considered the personal name of God to be so holy that it should never be spoken aloud. Instead of reading the word YHWH, they would normally read the Hebrew word ’adonay (“Lord”), and the ancient translations into Greek, Syriac, and Aramaic also followed this practice. When the vowels of the word ’adonay are placed with the consonants of YHWH, this results in the familiar word Jehovah that was used in some earlier English Bible translations. As is common among English translations today, the ESV usually renders the personal name of God (YHWH) with the word Lord (printed in small capitals). An exception to this is when the Hebrew word ’adonay appears together with YHWH, in which case the two words are rendered together as “the Lord [in lower case] God [in small capitals].” In contrast to the personal name for God (YHWH), the more general name for God in Old Testament Hebrew is ’elohim and its related forms of ’el or ’eloah, all of which are normally translated “God” (in lower case letters). The use of these different ways to translate the Hebrew words for God is especially beneficial to the English reader, enabling the reader to see and understand the different ways that the personal name and the general name for God are both used to refer to the One True God of the Old Testament.

Second, in the New Testament, the Greek word Christos has been translated consistently as “Christ.” Although the term originally meant “anointed,” among Jews in New Testament times the term came to designate the Messiah, the great Savior that God had promised to raise up. In other New Testament contexts, however, especially among Gentiles, Christos (“Christ”) was on its way to becoming a proper name. It is important, therefore, to keep the context in mind in understanding the various ways that Christos (“Christ”) is used in the New Testament. At the same time, in accord with its “essentially literal” translation philosophy, the ESV has retained consistency and concordance in the translation of Christos (“Christ”) throughout the New Testament.

Third, a particular difficulty is presented when words in biblical Hebrew and Greek refer to ancient practices and institutions that do not correspond directly to those in the modern world. Such is the case in the translation of ‘ebed (Hebrew) and doulos (Greek), terms which are often rendered “slave.” These terms, however, actually cover a range of relationships that require a range of renderings—either “slave,” “bondservant,” or “servant”—depending on the context. Further, the word “slave” currently carries associations with the often brutal and dehumanizing institution of slavery in nineteenth-century America. For this reason, the ESV translation of the words ‘ebed and doulos has been undertaken with particular attention to their meaning in each specific context. Thus in Old Testament times, one might enter slavery either voluntarily (e.g., to escape poverty or to pay off a debt) or involuntarily (e.g., by birth, by being captured in battle, or by judicial sentence). Protection for all in servitude in ancient Israel was provided by the Mosaic Law. In New Testament times, a doulos is often best described as a “bondservant”—that is, as someone bound to serve his master for a specific (usually lengthy) period of time, but also as someone who might nevertheless own property, achieve social advancement, and even be released or purchase his freedom. The ESV usage thus seeks to express the nuance of meaning in each context. Where absolute ownership by a master is in view (as in Romans 6), “slave” is used; where a more limited form of servitude is in view, “bondservant” is used (as in 1 Corinthians 7:21–24); where the context indicates a wide range of freedom (as in John 4:51), “servant” is preferred. Footnotes are generally provided to identify the Hebrew or Greek and the range of meaning that these terms may carry in each case.

Fourth, it is sometimes suggested that Bible translations should capitalize pronouns referring to deity. It has seemed best not to capitalize deity pronouns in the ESV, however, for the following reasons: first, there is nothing in the original Hebrew and Greek manuscripts that corresponds to such capitalization; second, the practice of capitalizing deity pronouns in English Bible translations is a recent innovation, which began only in the mid-twentieth century; and, third, such capitalization is absent from the KJV Bible and the whole stream of Bible translations that the ESV seeks to carry forward.

A fifth specialized term, the word “behold,” usually has been retained as the most common translation for the Hebrew word hinneh and the Greek word idou. Both of these words mean something like “Pay careful attention to what follows! This is important!” Other than the word “behold,” there is no single word in English that fits well in most contexts. Although “Look!” and “See!” and “Listen!” would be workable in some contexts, in many others these words lack sufficient weight and dignity. Given the principles of “essentially literal” translation, it is important not to leave hinneh and idou completely untranslated, and so to lose the intended emphasis in the original languages. The older and more formal word “behold” has usually been retained, therefore, as the best available option for conveying the original sense of meaning.

Textual Basis and Resources

The ESV is based on the Masoretic text of the Hebrew Bible as found in BibliaHebraicaStuttgartensia (2nd ed., 1983), and on the Greek text in the 1993 editions of the Greek New Testament (4th corrected ed.), published by the United Bible Societies (UBS), and Novum Testamentum Graece (27th ed.), edited by Nestle and Aland. The currently renewed respect among Old Testament scholars for the Masoretic text is reflected in the ESV’s attempt, wherever possible, to translate difficult Hebrew passages as they stand in the Masoretic text rather than resorting to emendations or to finding an alternative reading in the ancient versions. In exceptional, difficult cases, the Dead Sea Scrolls, the Septuagint, the Samaritan Pentateuch, the Syriac Peshitta, the Latin Vulgate, and other sources were consulted to shed possible light on the text, or, if necessary, to support a divergence from the Masoretic text. Similarly, in a few difficult cases in the New Testament, the ESV has followed a Greek text different from the text given preference in the UBS/Nestle-Aland 27th edition. Throughout, the translation team has benefited greatly from the massive textual resources that have become readily available recently, from new insights into biblical laws and culture, and from current advances in Hebrew and Greek lexicography and grammatical understanding.

Textual Footnotes

The footnotes that accompany the ESV text are an integral part of the ESV translation, informing the reader of textual variations and difficulties and showing how these have been resolved by the ESV translation team. In addition to this, the footnotes indicate significant alternative readings and occasionally provide an explanation for technical terms or for a difficult reading in the text.

Publishing Team

The ESV publishing team includes more than a hundred people. The fourteen-member Translation Oversight Committee has benefited from the work of more than fifty biblical experts serving as Translation Review Scholars and from the comments of the more than fifty members of the Advisory Council, all of which has been carried out under the auspices of the Crossway Board of Directors. This hundred-plus-member team shares a common commitment to the truth of God’s Word and to historic Christian orthodoxy and is international in scope, including leaders in many denominations.

To God’s Honor and Praise

We know that no Bible translation is perfect or final; but we also know that God uses imperfect and inadequate things to his honor and praise. So to our triune God and to his people we offer what we have done, with our prayers that it may prove useful, with gratitude for much help given, and with ongoing wonder that our God should ever have entrusted to us so momentous a task.

Soli Deo Gloria!—To God alone be the glory!

The Translation Oversight Committee*

* A complete list of the Translation Oversight Committee, the Translation Review Scholars, and the Advisory Council, is available upon request from Crossway.

Explanation of Features Included in This Edition

In addition to presenting the Greek and English text, this edition of The Greek-English Parallel New Testament: English Standard Version includes a number of valuable features to encourage the reading and study of the Bible. A brief description is provided below explaining the purpose and use of this edition's features.

Section Headings

Section headings have been included throughout the text of this edition. While the headings are not part of the Bible text itself, they have been provided to help identify and locate important themes and topics throughout the Bible.

Cross-Reference System

This edition of the ESV Bible includes one of the most extensive and useful cross-reference systems available. The ESV cross-reference system is based on a comprehensive system developed more than a hundred years ago by a team of Bible scholars from Oxford and Cambridge Universities. As far as possible this system also included the cross-references used in the original King James Version of 1611. The resulting cross-reference system was first used in the English Revised Version (RV) and has been highly regarded around the world for its effectiveness in showing the internal interrelationship of the text throughout the Bible.

The cross-reference system as it appears in this edition of the ESV Bible has been adapted as needed from the RV system for use with the ESV text. In some cases, therefore, the specific wording of the reference passage may differ, although the underlying meaning and relationship to the referenced text is normally the same.

Because the ESV is an essentially literal, word-for-word translation, the ESV is especially suited for cross-reference study of key words and concepts throughout the Bible.

Using the ESV Cross-Reference System

In this edition, the cross-references for each Bible book are placed at the end of that book, following any footnotes. Within the text, an alphabetical superscript, preceding a word or phrase, is used to indicate each word or phrase that is cross-referenced. Numerical superscripts, however, which follow words or phrases, link to footnotes. See, for example, the word “psound[1]” in Titus 2:1, where the letter superscript “p” preceding the word is a link to the cross-reference, while the number superscript “[1]” is a link to the footnote. Each cross-reference and footnote also includes a clearly marked link back to the verse to which it refers.

Types of Cross-References

The ESV cross-reference system includes several types of cross-references which are described below. All examples have been drawn from the cross-references for Romans 3:3–4.

(1) References to Specific Words or Phrases. References to words and phrases within the same chapter appear as, e.g., “ver. 7”; within the same book, as, e.g., “ch. 9:6”; in other books of the Bible, as, e.g., “Heb. 4:2.”

(2) Comparative References. These references direct the reader to passages with the same theme and are indicated by square brackets, e.g., “[ch. 9:6; 2 Tim. 2:13].” In this example the theme of God’s faithfulness as found in Rom. 3:3 is cross-referenced with the same theme found later in Rom. 9:6 and in 2 Tim. 2:13.

(3) Less Direct References. These references generally provide additional information or insight about a specific theme and are introduced with the word “See,” e.g., “See John 8:26.” In this example the reader is directed to John 8:26, where God is presented as a trustworthy judge, thereby illustrating the theme of God’s faithfulness as taught in Rom. 3:4.

(4) Quoted References. These references indicate the source for verses or phrases quoted from other places in the Bible, e.g., “Cited from Ps. 51:4.”

The notations “(Heb.)” and “(Gk.)” indicate that the reference is clearer in Hebrew or Greek than in English. “(Gk.)” in New Testament citations of the Old Testament indicates that the reference is most clear in the Septuagint, a Greek translation of the Old Testament.

Footnotes

Several kinds of footnotes related to the ESV text are provided throughout the ESV Bible to assist the reader. These footnotes are located at the end of each Bible book and can be reached from the ESV text by a hyperlinked superscript number that follows the word or phrase to which the footnote applies (e.g., “Isaac[2]”). Superscript letters that precede a word (e.g., “cIsaac”) are used to link to cross-references (see cross-reference explanation above).

The footnotes included in the ESV Bible are an integral part of the text and provide important information concerning the understanding and translation of the text. The footnotes fall mainly into four categories, as illustrated in the examples below.

Types of Footnotes

(1) Alternative Translations. Footnotes of this kind provide alternative translations for specific words or phrases when there is a strong possibility that such words or phrases could be translated in another way, such as: “Or keep awake” (see Matt. 26:38); and “Or down payment” (see Eph. 1:14). In such cases, the translation deemed to have the stronger support is in the text while other possible renderings are given in the note.

(2) Explanation of Greek Terms. Notes of this kind relate primarily to the meaning of specific Greek terms, as illustrated by the following examples:

(a) Notes about the meaning of names in the original languages, such as: “The Aramaic name Tabitha and the Greek name Dorcas both mean gazelle” (see Acts 9:36).

(b) Notes that give the literal translation of a Greek word or phrase deemed too awkward to be used in the English text, such as: “Greek girding up the loins of your mind” (see 1 Pet. 1:13).

(c) Notes that indicate the specialized use of a Greek word, such as: “brothers,” translating the Greek word adelphoi (see, e.g., the extended note on Rom. 1:13, corresponding to the first occurrence of adelphoi in any New Testament book, and the abbreviated note, e.g., on Rom. 7:1, corresponding to subsequent occurrences of adelphoi in any New Testament book); and “sons,” translating the Greek word huioi (see, e.g., Rom. 8:14). See also the discussion of adelphoi and huioi in the preface.

(3) Other Explanatory Notes. Footnotes of this kind provide clarifying information as illustrated by the following examples:

(a) Notes clarifying additional meanings that may not otherwise be apparent in the text, such as: “Leprosy was a term for several skin diseases; see Lev. 13” (see Matt. 8:2).

(b) Notes clarifying important grammatical points that would not otherwise be apparent in English, such as: “The Greek for you is plural” (see John 1:51).

(c) Notes clarifying when the referent for a pronoun has been supplied in the English text, such as: “Greek he” (see, e.g., Mark 1:43).

(d) Notes giving English equivalents for weights, measures, and monetary values.

(4) Technical Translation Notes. Footnotes of this kind indicate how decisions have been made in the translation of difficult Greek passages. Such notes occasionally include technical terms. For an explanation of these terms the reader is referred to standard Bible study reference works. See further the section in the preface on “Textual Basis” for an explanation of the original-language texts used in the translation of the ESV Bible and how the translation of difficult passages has been resolved.

Tips for Particular E-Readers

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ΚΑΤΑ ΜΑΘΘΑΙΟΝ | Matthew

Matthew 1  • Matthew 2  • Matthew 3  • Matthew 4  • Matthew 5  • Matthew 6  • Matthew 7  • Matthew 8  • Matthew 9  • Matthew 10  • Matthew 11  • Matthew 12  • Matthew 13  • Matthew 14  • Matthew 15  • Matthew 16  • Matthew 17  • Matthew 18  • Matthew 19  • Matthew 20  • Matthew 21  • Matthew 22  • Matthew 23  • Matthew 24  • Matthew 25  • Matthew 26  • Matthew 27  • Matthew 28

Matthew

The Genealogy of Jesus Christ

ΚΑΤΑ ΜΑΘΘΑΙΟΝ 1 Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυὶδ υἱοῦ Ἀβραάμ.

MATTHEW 1 aThe book of the genealogy of Jesus Christ, bthe son of David, cthe son of Abraham.

2Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ,

2dAbraham was the father of Isaac, and eIsaac the father of Jacob, and fJacob the father of Judah and his brothers,

3Ἰούδας δὲ ἐγέννησεν τὸν Φάρες καὶ τὸν Ζάρα ἐκ τῆς Θαμάρ, Φάρες δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ,

3and gJudah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram,[1]

4Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών,

4and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon,

5Σαλμὼν δὲ ἐγέννησεν τὸν Βόες ἐκ τῆς Ῥαχάβ, Βόες δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί,

5and Salmon the father of Boaz by hRahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse,

6Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυὶδ τὸν βασιλέα.

Δαυὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου,

6and iJesse the father of David the king.

And jDavid was the father of Solomon by kthe wife of Uriah,

7Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσάφ,

7and lSolomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph,[2]

8Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζίαν,

8and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, mand Joram the father of Uzziah,

9Ὀζίας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἀχάζ, Ἀχὰζ δὲ ἐγέννησεν τὸν Ἑζεκίαν,

9and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah,

10Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσίαν,

10and Hezekiah the father of Manasseh, and Manasseh the father of Amos,[3] and Amos the father of Josiah,

11Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος.

11and nJosiah the father of oJechoniah and his brothers, at the time of the deportation to Babylon.

12Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβαβέλ,

12And after the deportation to Babylon: pJechoniah was the father of qShealtiel,[4] and rShealtiel the father of Zerubbabel,

13Ζοροβαβὲλ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακίμ, Ἐλιακὶμ δὲ ἐγέννησεν τὸν Ἀζώρ,

13and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor,

14Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχίμ, Ἀχὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ,

14and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud,

15Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Ματθάν, Ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ,

15and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob,

16Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος χριστός.

16and Jacob the father of sJoseph the husband of Mary, of whom Jesus was born, who is called Christ.

17Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες.

17So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to tthe Christ fourteen generations.

The Birth of Jesus Christ

18Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.

18Now the birth of uJesus Christ[5] took place in this way. vWhen his mother Mary had been betrothed[6] to Joseph, before they came together she was found to be with child wfrom the Holy Spirit.

19Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.

19And her husband Joseph, being a just man and unwilling xto put her to shame, resolved to divorce her quietly.

20ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατʼ ὄναρ ἐφάνη αὐτῷ λέγων· Ἰωσὴφ υἱὸς Δαυίδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου.

20But as he considered these things, behold, yan angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.

21τέξεται δὲ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.

21She will bear a son, and zyou shall call his name Jesus, afor he will save his people from their sins.”

22τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος·

22bAll this took place cto fulfill what the Lord had spoken by the prophet:

23ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ,

ὅ ἐστιν μεθερμηνευόμενον μεθʼ ἡμῶν ὁ θεός.

23d“Behold, the virgin shall conceive and bear a son,

and they shall call his name eImmanuel”

(which means, God fwith us).

24ἐγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ,

24When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife,

25καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.

25but knew her not until she had given birth to a son. And ghe called his name Jesus.

The Visit of the Wise Men

ΚΑΤΑ ΜΑΘΘΑΙΟΝ 2 Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα

MATTHEW 2 Now hafter Jesus was born in iBethlehem of Judea jin the days of Herod the king, behold, wise men[1] from kthe east came to Jerusalem,

2λέγοντες· ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ.

2saying, “Where is he who has been born lking of the Jews? For we saw mhis star when it rose[2] and have come to nworship him.”

3ἀκούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη καὶ πᾶσα Ἱεροσόλυμα μετʼ αὐτοῦ,

3When Herod the king heard this, he was troubled, and all Jerusalem with him;

4καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρʼ αὐτῶν ποῦ ὁ χριστὸς γεννᾶται.

4and assembling all the chief priests and scribes of the people, he inquired of them where othe Christ was to be born.

5οἱ δὲ εἶπαν αὐτῷ· ἐν Βηθλέεμ τῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου·

5They told him, “In Bethlehem of Judea, for so it is written by the prophet:

6καὶ σὺ Βηθλέεμ, γῆ Ἰούδα,

οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα·

ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος,

ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.

6p“‘And you, O Bethlehem, in the land of Judah,

are by no means least among the rulers of Judah;

for from you shall come a ruler

who will qshepherd my people Israel.’”

7Τότε Ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρʼ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος,

7Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared.

8καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν· πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ.

8And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.”

9οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν καὶ ἰδοὺ ὁ ἀστήρ, ὃν εἶδον ἐν τῇ ἀνατολῇ, προῆγεν αὐτούς, ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον.

9After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was.

10ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα.

10When they saw the star, they rejoiced exceedingly with great joy.

11καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.

11And going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, rthey offered him gifts, sgold and tfrankincense and umyrrh.

12καὶ χρηματισθέντες κατʼ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην, διʼ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.

12And vbeing warned win a dream not to return to Herod, they departed to their own country by another way.

The Flight to Egypt

13Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ λέγων· ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό.

13Now when they had departed, behold, xan angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.”

14ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον,

14And he rose and took the child and his mother by night and departed to Egypt

15καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος·

ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου.

15and remained there until the death of Herod. yThis was to fulfill what the Lord had spoken by the prophet, z“Out of Egypt I called my son.”

Herod Kills the Children

16Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων.

16Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time that he had ascertained from the wise men.

17τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος·

17aThen was fulfilled what was spoken by the prophet Jeremiah:

18φωνὴ ἐν Ῥαμὰ ἠκούσθη,

κλαυθμὸς καὶ ὀδυρμὸς πολύς·

Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς,

καὶ οὐκ ἤθελεν παρακληθῆναι,

ὅτι οὐκ εἰσίν.

18b“A voice was heard in Ramah,

weeping and loud lamentation,

Rachel weeping for her children;

she refused to be comforted, because they care no more.”

The Return to Nazareth

19Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ

19But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt,

20λέγων· ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ· τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.

20saying, “Rise, take the child and his mother and go to the land of Israel, for dthose who sought the child’s life are dead.”

21ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ.

21And he rose and took the child and his mother and went to the land of Israel.

22Ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατʼ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας,

22But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there, and ebeing warned in a dream he withdrew to the district of Galilee.

23καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ· ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται.

23And he went and lived in a city called fNazareth, gso that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene.

John the Baptist Prepares the Way

ΚΑΤΑ ΜΑΘΘΑΙΟΝ 3 Ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας

MATTHEW 3 hIn those days iJohn the Baptist came preaching in jthe wilderness of Judea,

2[καὶ] λέγων· μετανοεῖτε· ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.

2k“Repent, for lthe kingdom of heaven is at hand.”

3οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαΐου τοῦ προφήτου λέγοντος·

φωνὴ βοῶντος ἐν τῇ ἐρήμῳ·

ἑτοιμάσατε τὴν ὁδὸν κυρίου,

εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.

3For this is he who was spoken of by the prophet Isaiah when he said,

m“The voice of one crying in the wilderness:

n‘Prepare[1] the way of the Lord;

make his paths straight.’”

4αὐτὸς δὲ ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον.

4Now John wore oa garment of camel’s hair and a leather belt around his waist, and his food was plocusts and qwild honey.

5Τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυμα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου,

5Then Jerusalem and all Judea and all the region about the Jordan were going out to him,

6καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπʼ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.

6and they were baptized by him in the river Jordan, rconfessing their sins.

7Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ εἶπεν αὐτοῖς· γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;

7But when he saw many of sthe Pharisees and tSadducees coming to his baptism, he said to them, u“You brood of vvipers! Who warned you to flee from wthe wrath to come?

8ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας

8Bear fruit xin keeping with repentance.

9καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς· πατέρα ἔχομεν τὸν Ἀβραάμ. λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ.

9And do not presume to say to yourselves, y‘We have Abraham as our father,’ for I tell you, God is able from zthese stones to raise up children for Abraham.

10ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.

10Even now the axe is laid to the root of the trees. aEvery tree therefore that does not bear good fruit is cut down and thrown into the fire.

11Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν, ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·

11b“I baptize you with water cfor repentance, but dhe who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you ewith the Holy Spirit and ffire.

12οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.

12His gwinnowing fork is in his hand, and he will clear his threshing floor and hgather his wheat into the barn, ibut the chaff he will burn with junquenchable fire.”

The Baptism of Jesus

13Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ.

13kThen Jesus came lfrom Galilee to the Jordan to John, to be baptized by him.

14ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων· ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με;

14mJohn would have prevented him, saying, “I need to be baptized by you, and do you come to me?”

15ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν· ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν.

15But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented.

16βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῷ] οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπʼ αὐτόν·

16And when Jesus was baptized, immediately he went up from the water, and behold, othe heavens were opened to him,[2] and he psaw the Spirit of God descending like a dove and coming to rest on him;

17καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.

17and behold, qa voice from heaven said, r“This is my beloved Son,[3] with whom I am well pleased.”

The Temptation of Jesus

ΚΑΤΑ ΜΑΘΘΑΙΟΝ 4 Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος πειρασθῆναι ὑπὸ τοῦ διαβόλου.

MATTHEW 4 sThen Jesus was led up by the Spirit into the wilderness tto be tempted by the devil.

2καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα, ὕστερον ἐπείνασεν.

2And after fasting uforty days and forty nights, he vwas hungry.

3καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ· εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται.

3And wthe tempter came and said to him, “If you are xthe Son of God, command ythese stones to become loaves of bread.”

4ὁ δὲ ἀποκριθεὶς εἶπεν· γέγραπται· οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.

4But he answered, z“It is written,

a“‘Man shall not live by bread alone,

but by every word that comes from the mouth of God.’”

5Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ

5bThen the devil took him to cthe holy city and set him on the pinnacle of the temple

6καὶ λέγει αὐτῷ· εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι

τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ

καὶ ἐπὶ χειρῶν ἀροῦσίν σε,

μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.

6and said to him, “If you are the Son of God, throw yourself down, for it is written,

d“‘He will command his angels concerning you,’

and

“‘On their hands they will bear you up,

lest you strike your foot against a stone.’”

7ἔφη αὐτῷ ὁ Ἰησοῦς· πάλιν γέγραπται· οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.

7Jesus said to him, “Again eit is written, f‘You shall not gput the Lord your God to the test.’”

8Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν

8hAgain, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory.

9καὶ εἶπεν αὐτῷ· ταῦτά σοι πάντα δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι.

9And he said to him, “All these I will give you, if you will fall down and worship me.”

10τότε λέγει αὐτῷ ὁ Ἰησοῦς· ὕπαγε, σατανᾶ· γέγραπται γάρ· κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.

10Then Jesus said to him, “Be gone, iSatan! For jit is written,

k“‘You shall worship the Lord your God

and lhim only shall you serve.’”

11Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.

11Then the devil left him, and behold, mangels came and were ministering to him.

Jesus Begins His Ministry

12Ἀκούσας δὲ ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλιλαίαν.

12Now when he heard that nJohn had been arrested, ohe withdrew into Galilee.

13καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ·

13And leaving pNazareth he went and lived in qCapernaum by rthe sea, in the territory of sZebulun and Naphtali,

14ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος·

14tso that what was spoken by the prophet Isaiah might be fulfilled:

15γῆ Ζαβουλὼν καὶ γῆ Νεφθαλίμ,

ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου,

Γαλιλαία τῶν ἐθνῶν,

15u“The land of Zebulun and the land of Naphtali,

the way of the sea, beyond the Jordan, Galilee of the Gentiles—

16ὁ λαὸς ὁ καθήμενος ἐν σκότει

φῶς εἶδεν μέγα,

καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου

φῶς ἀνέτειλεν αὐτοῖς.

16vthe people dwelling in darkness

have seen a great light,

and for those dwelling in the region and wshadow of death,

on them a light has dawned.”

17Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν· μετανοεῖτε· ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.

17xFrom that time Jesus began to preach, saying, z“Repent, for the kingdom of heaven is at hand.”

Jesus Calls the First Disciples

18Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἦσαν γὰρ ἁλιεῖς.

18aWhile walking by bthe Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen.

19καὶ λέγει αὐτοῖς· δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων.

19And he said to them, “Follow me, and I will make you cfishers of men.”[1]

20οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ.

20Immediately they left their nets and followed him.

21καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν, καὶ ἐκάλεσεν αὐτούς.

21And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them.

22οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ.

22Immediately they left the boat and their father and followed him.

Jesus Ministers to Great Crowds

23Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.

23dAnd he went throughout all Galilee, eteaching in their synagogues and fproclaiming the gospel of the kingdom and ghealing every disease and every affliction among the people.

24Καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς.

24So his fame spread throughout all hSyria, and gthey brought him all the sick, those afflicted with various diseases and ipains, jthose oppressed by demons, kepileptics, and lparalytics, and he healed them.

25καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως καὶ Ἱεροσολύμων καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου.

25mAnd great crowds followed him from Galilee and the nDecapolis, and from Jerusalem and Judea, and from beyond the Jordan.

The Sermon on the Mount

ΚΑΤΑ ΜΑΘΘΑΙΟΝ 5 Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος, καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ·

MATTHEW 5 Seeing the crowds, ohe went up on the mountain, and when he psat down, his disciples came to him.

The Beatitudes

2καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων·

2And qhe opened his mouth and taught them, saying:

3Μακάριοι οἱ πτωχοὶ τῷ πνεύματι,

ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

3r“Blessed are sthe poor in spirit, for utheirs is the kingdom of heaven.

4μακάριοι οἱ πενθοῦντες,

ὅτι αὐτοὶ παρακληθήσονται.

4“Blessed are vthose who mourn, for they shall be comforted.

5μακάριοι οἱ πραεῖς,

ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.

5“Blessed are the wmeek, for they wshall inherit the earth.

6μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην,

ὅτι αὐτοὶ χορτασθήσονται.

6“Blessed are those who hunger and xthirst yfor righteousness, for they shall be satisfied.

7μακάριοι οἱ ἐλεήμονες,

ὅτι αὐτοὶ ἐλεηθήσονται.

7“Blessed are zthe merciful, for they shall receive mercy.

8μακάριοι οἱ καθαροὶ τῇ καρδίᾳ,

ὅτι αὐτοὶ τὸν θεὸν ὄψονται.

8“Blessed are athe pure in heart, for bthey shall see God.

9μακάριοι οἱ εἰρηνοποιοί,

ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.

9“Blessed are cthe peacemakers, for dthey shall be called esons[1] of God.

10μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης,

ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

10f“Blessed are those who are persecuted for righteousness’ sake, for utheirs is the kingdom of heaven.

11μακάριοί ἐστε

ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ.

11g“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely hon my account.

12χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.

12iRejoice and be glad, for your reward is great in heaven, for jso they persecuted the prophets who were before you.

Salt and Light

13Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων.

13“You are the salt of the earth, kbut if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.

14Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη·

14l“You are the light of the world. A city set on a hill cannot be hidden.

15οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλʼ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ.

15mNor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.

16οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.

16In the same way, let your light shine before others, so nthat[2] they may see your good works and ogive glory to your Father who is in heaven.

Christ Came to Fulfill the Law

17Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι.

17p“Do not think that I have come to abolish qthe Law or the Prophets; I have not come to abolish them but rto fulfill them.

18ἀμὴν γὰρ λέγω ὑμῖν· ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται.

18For truly, I say to you, suntil heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.

19ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.

19tTherefore whoever relaxes uone of the least of these commandments and teaches others to do the same will be called least vin the kingdom of heaven, but whoever does them and teaches them will be called great vin the kingdom of heaven.

20Λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.

20For I tell you, unless your righteousness exceeds wthat of the scribes and Pharisees, you xwill never enter the kingdom of heaven.

Anger

21Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις· οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει.

21y“You have heard that it was said to those of old, z‘You shall not murder; and whoever murders will be liable ato judgment.’

22ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ· ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ· μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.

22But I say to you that beveryone who is angry with his brother[3] will be liable ato judgment; whoever insults[4] his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to cthe hell[5] of fire.

23ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ,

23dSo if eyou are offering your gift at the altar and there remember that your brother has something against you,

24ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.

24leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.

25ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχύ, ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ καὶ ὁ κριτὴς τῷ ὑπηρέτῃ καὶ εἰς φυλακὴν βληθήσῃ·

25fCome to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison.

26ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν, ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.

26Truly, I say to you, gyou will never get out until you have paid the last penny.[6]

Lust

27Ἠκούσατε ὅτι ἐρρέθη· οὐ μοιχεύσεις.

27h“You have heard that it was said, i‘You shall not commit adultery.’

28ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.

28But I say to you that jeveryone who looks at a woman with lustful intent has already committed adultery with her in his heart.

29