Lucas 11
Garth's Hyper-literal Translation (GHT) vs AAI
1 and it-becomes in to{the} to-be-being same in to{some place} praying, as he-stops/pauses, someone of{the disciples} of{same} says toward same, "Lord, teach us to-be-praying according-as also John teaches the disciples of{same}."
1 Veya ta Jesu efan ta’amaim ma yoyoban inan, ana yoyoban sasawar ufunamaim ana bai’ufununayah orot ta natit eo, “Regah, kwi’obaiyi ana yoyoban, John ana bai’ufununayah bi’obaiyih na’atube.”
2 Moreover, he-says to{same}, "When-supposing you-may-be-praying, be-saying, 'Father of{us}, the in to{the heavens}, the name of{you}: be-holy-ized. The kingdom of{you}: be-come. The will-effect of{you}: be-become, as in to{heaven} and/also upon of{the earth}.
2 Jesu iuwih eo, “Yoyobanamih iti na’atube kwanayoyoban.
3 Be-giving to{us} the bread of{us}, the upon-substance, the according-to[i.e. per] day,
3 Mar etei ana fofonin ai bay initi.
4 and let-off/away to{us} the sins of{us}; for also same[we] are-letting-off/away to{every owing} to{us}, and you-would_not_carry-into us into trial-ization; contrariwise, rescue us from of{the evil},'"
4 Ai bowabow kakafih kunotawiyen,
5 and he-says toward same, "Who[?] out of{you} will-have [a] friend and will-be-gone toward same of{mid-night} and may-say to{same}, 'Friend, lend to{me} three breads,
5 Imaibo Jesu ana bai’ufununayah iuwih eo, “O yait a of auman boro fainaiwan itan itafefeyan itao, “Au of akokok rafiy fafar tounu inibaisu,
6 upon-beheld[conjunction] [a] friend of{me} becomes-aside out of{[the] way} toward me, and I-am_not_having what I-will-set-aside to{same},'
6 anayabin ayu au of ta bai’esegamih inan na au bar tit naatu ayu auru bay en, imih o isa abifefeyan inibaisu.’
7 and-the-there, inside, respond[ing], may-say, 'Be_not_having-aside/presenting toils to{me}. Already the door has-been-closed and the childlings of{me} alongside of{emphatically-me} are-being into the [marriage/family]bed. I-am_not_being-enabled, stand[ing]-up/anew, to-give to{you}.'
7 Naatu a of bar wanawanan boro na’afatit nao, ‘Men akokok au in ini’afiy, etawan i atufatan, naatu ayu natunatu bairi i a’inu’in, imih men karam boro ana misir bay anit.’
8 I-am-saying to{you} if also he-will_not_give to{same} stand[ing]-up/anew through the friend to-be-being of{same}, yet through the shameless-ia/shamelessness of{same}, roused, he-will-give to{same} as-much-as he-is-needing,
8 Naatu kwanotanot nati orot boro namisir ana of bay nitin? Ai, boro namisir ana of bay nitin, baise a tur ao’owen orot namisir ana of bay nabitin i men i ana of imih bay ebitin, baise anayabin, nati orot i ana fefeyanamaim ana of ihahar imih misir bay itin.
9 and-I am-saying to{you}, be-giving-cause/requesting and it-will-be-given to{you}, be-seeking and you-will-discover, be-knocking and it-will-be-opened-anew to{you},
9 Imih a tur ao’owen. Inafefeyan boro inab, inanuwet boro inatitau’ur, inarukikitar etawan boro nabotawiy.
10 for every, the giving-cause/requesting, is-taking, and the seeking, is-discovering, and to{the knocking}, it-will-be-opened-anew.
10 Anayabin Orot yait efefeyan boro nab, orot yait enunuwet boro natita’ur; naatu orot yait erurukikitar etawan boro nabotawiy.
11 Moreover, the some father out of{you}, the son will-give-cause-for/request bread. He-will_not_upon-give [a] stone to{same}; or also fish, not in-place-of of{fish} he-will-upon-give [a] serpent to{same}.
11 Kwa kek tamahinah natunat siyamih hitarererey na’at boro siy efanin kok kwatitih hita’an?
12 Or also if-supposing he-may-give-cause-for/request [an] egg, he-will_not_upon-give [a] scorpion to{same}.
12 O mamu foufunamih hitarererey na’at boro kafukafus kwatitih hita’an?
13 So, if you, evil originating-under, have-beheld beneficial give-effects to-be-giving to{the offsprings} of{you}, to{how-much} more the Father, the out of{heaven} will-give [the] Holy Spirit to{the giving-cause-to/requesting} same,"
13 Kwa kek tamahinah, kwa i sawar kakafih moumurih maiyow kwasisinaf, baise natunat isah boro men nuhi naburumih, abisa isan hikokok tibiyababan boro kwanab kwanan kwanitih. Imih kwanaso’ob, Tamat maramaim baitinin isan i igewasin kwanekwan, imih sabuw iyab Anun Kakafiyin isan tefefefeyan boro nitih!”
14 and he-has-been-being casting-out [a] demon, and same has-been-being deaf/mute. Moreover, it-becomes of{the demon come[ing]-out} the deaf/mute speaks, and the crowds marvel.
14 Jesu demon awan bey nun tit; naatu demon bihir tit orot bihamiy ana veya’amaim orot busuruf tur eo, sabuw hai tur sawar hifofofor men kafaita.
15 Moreover, some out of{same} say, "In to{Ba'al-Zebub, chief} of{the demons} he-is-casting-out the demons."
15 Baise sabuw afa hio, “Nati i demon hai ukwarin wabin Beelzebul ana fair itin imih enununih.”
16 Moreover, different-others, trial-izing, have-been-seeking [a] sign out of{heaven} beside of{same}.
16 Naatu sabuw afa hikok i marane ina’inan ta tiwa’an hita’itin, imih hikubibiruw.
17 Moreover, same having-beheld the through-mind/thinking-effects[i.e. thoughts] of{same} says to{same}, "Every kingdom be[ing]-divided-through upon sameself is-being-desolated, and house upon house is-falling.
17 Baise abisa hinotanot Jesu so’ob naatu iuwih, “Tafaram ta’imon hinakusib rou’ab namatar hinabiyow, hai fair boro hina gurus, na’atube orot aawan natunatun aawat bairi hinakusib hinabiyow boro hinama kakaf.
18 Moreover, if also the Satan/adversary is-divided-through upon sameself, how[?] will-be-stood, the kingdom of{same}, that you-are-saying me, in to{Ba'al-Zebub} to-be-casting-out the demons[?]
18 Imih Satan an aiwob wanawananamaim hina kusisib hinabiyow, ana aiwob boro mi’itube fair nab nabat? Ayu iti tur ao anayabin i kwa a turamaim, ayu Beelzebul hai ukwarin fair baitu demon nunih kwarouw kwa’o.
19 Moreover, if I am-casting-out the demons in to{Ba'al-Zebub}, in to{whom[?]} the sons of{you} are-casting-out[?] Through the-same, judges of{you} will-be same[plural].
19 Baise ayu Beelzebul ana fairamaim demon ana nununih na’at, bo kwa a bai’ufununayah fair yait itih demon tinununih? Imih kwa taiyuw a bai’ufununayah iti kwa’o isan hinabi’obaiyi kwa a tur i men turobe!
20 Moreover, if I-am-casting-out the demons in to{[the] finger} of{God}, consequently, the kingdom of{the God} precedes/overtakes upon you.
20 Baise ayu God ana fairamaim demon ana nunih hinatitit na’at, nati ebi’obaiyi God ana aiwob i natitaka.
21 When-supposing the strong, having-been-armed-against, may-be-guarding the courtyard of{sameself}, in to{peace} is-being the[plural] originating-under of{same}.
21 Orot fairin aurin ahay waf karam ma ana bar ekakaif, ana sawar etei boro natafafar hina’in.
22 Moreover, upon-supposing the stronger of{same}, come[ing]-upon, may-conquer same, he-is-lifting the all-arms/weapon-ia/panoply of{same} upon to{which} he-had-had-confidence-upon and is-giving-through/distributing the spoils of{same}.
22 Baise orot fairin anababatun nati orot boro nawasfufur narun ana ahay ana waf tafahimaim ema’am boro niteten nan ana ofonah nafaramih bairi hinabow.
23 The not being alongside of{emphatically-me} is-being against of{emphatically-me} and the not gathering alongside of{emphatically-me} is-scattering.
23 Orot yait ayu ananamaim men enan, i ayu isou ebiwosai, naatu orot yait men ibaisu airi sabuw abita’ay, i was geyayan.
24 When-supposing the unclean spirit may-come-out from of{the man}, it-is-being-come-through through of{waterless places}, seeking rest and, not discovering, it-is-saying, 'I-will-return into the house of{me} whence I-come-out,'
24 Demon kakafin orot biyanamaim titit ana veya i efan gewasin ta imaim ma baiyarir isan nuwet in, baise nuwet inan efan men ta tita’ur, naatu eo, “Ayu i boro ana matabir maiye au bar abihamiy ana’itin.”
25 and, come[ing], it-is-discovering being-vacant, having-been-swept, and having-been-arranged/ordered.
25 Basit matabir maiye na ana bar titit, hirereb hina yabuna inu’in itin.
26 Then it-is-being-gone and is-taking-along seven different-other spirits, more-evil-than of{sameself} and, come[ing]-into, is-housing-down there, and the last of{the man, the-there} is-being-become worse-than of{the first}."
26 Naatu tit in demon kakafih anababatun etei seven nawiyih bairi hina nati’imaim hisusuw hima. Yomaninamaim orot ana itinin botabir kakafin anababatun matar men marasika ma’am na’atube.”
27 Moreover, it-becomes in to{the} to-be-saying same[masculine], the-same[neuter plural], some woman, sound lift[ing]-upon out of{the crowd}, says to{same}, "Blessed, the cavity-ia, the bear[ing] you, and breasts which you-nurse."
27 Jesu iti na’atube bat binan sabuw hai tur eo’owen auman, babin ta sabuw wanawanahimaim ma’am, Jesu isan eo, “Babin yait taub o ya’i bitoman i ebiyasisir.”
28 Moreover, same says, "Yet,-so,-on-the-other-hand, blessed, the hearing the word of{the God} and guarding same."
28 Baise Jesu eo, “Sabuw iyab God ana tur hinowar tibi’ufunun i turobe anababatun tibiyasisir.”
29 Moreover, of{the crowds being-assembled-upon}, he-initiates to-be-saying, "The same generation is-being evil. It-is-seeking-upon [a] sign, and [a] sign will_not_be-given same if not the sign of{Jonah the prophet},
29 Sabuw moumurih maiyow hiru’ay Jesu hi’ar bebera’uh, naatu Jesu iuwih eo, “Boun ana veya’amaim sabuw hai yawas etei i eaf, ina’inan matar itah isan tefefefeyan, baise ina’inan ta boro men anitih, ina’inan ta’imon i Jonah isan mamatar i hiso’obaka.
30 for according-as Jonah becomes [a] sign to{the Ninevites}, the-same-ly the son of{the man} will-be also to{the generation, the-same}.
30 Anayabin Jonah biyanamaim ina’inan mamatar i Nineveh sabuw isah. Imih Orot Natun i sabuw iti boun tema’am hai i’inanen.
31 [The] queen of{[the] south/southwest} will-be-roused in to{the judge-sis[i.e. state of judgment]} alongside of{the men} of{the generation, the-same} and will-judge-against same, that she-comes out of{the limits} of{the earth} to-hear the wisdom of{Solomon} and, behold, more-than of{Solomon} here.
31 Baibatebat ana veya tafaram Sheba hai aiwob babin boro namisir. Sabuw iti boun tema’ama boro tur fokarin maiyow na’uwih, anayabin ef yok na’in tafaram yomaninaka aiwob orot Solomon ana binan gewasin nowaramih natit, baise a tur ao’owen, sawar ta iti boun kwa’i’itin i Solomon natabir.
32 Men, Ninevites, will-stand-up/anew in to{the judge-sis[i.e. state of judgment]} alongside of{the generation, the-same}, and will-judge-against same, that they-change-mind/thinking into the proclaim-effect of{Jonah} and, behold, more-than of{Jonah} here.
32 Naatu a tur ao’owen maiye, Baibatebat ana veya Nineveh sabuw boro hinamisir kwa iti kwama’am boro tur fokarin maiyow hina’uwi, anayabin Jonah binan hinonowar ufunamaim hai bowabow kakafih etei hihamiyen dogor baikitabir hibai, naatu boun i a tur ao’owen, orot ta Jonah tafanamaim i natit iti wanawanamaim ema’am.
33 Moreover, no-one kindle[ing] [a] lamp is-placing into hidden[adjective], nor under the basket-measure; contrariwise, upon the lampstand, in-which-place the being-gone-into may-be-viewing the light.
33 Orot men ta ramef ito’ab naatu bai run ibunimih, o noukwat wanawanan tarafutimih. Baise ana sisikofamaim sikof, saise sabuw hinanan ana marakawin hina’itin boro hinarun.
34 The lamp of{the body} is-being the eye. So, when-supposing the eye of{you} may-be-being simple/plain/straightforward, also the whole body of{you} is-being luminous. Moreover, upon-supposing it-may-be-being evil, also the body of{you} dark.
34 Mata i biya ana hinow, mata gewasin biya etei boro marakawin. Baise mata kakafin biya etei boro nagugum.
35 So, be-watching, lest the light, the in to{you}, is-being darkness.
35 Isan imih kwanakaifi gewas a marakaw biyamaim men kwaniwa’an nagugum.
36 So, if the whole body of{you} luminous, not having any part dark, [the] whole will-be luminous, as when-supposing the lamp to{the lightning/flash} may-be-light-izing you."
36 Biya tutufin etei namamarakaw na’at, biya turin boro men nagugum. Baise na biya wanawanan tutufin etei namarakaw, ramef ana marakaw tafamaim in ekukusisiyar na’atube.”
37 Moreover, in to{the} to-speak, some Pharisee has-been-asking same which-how he-may-have-breakfast/lunch beside to{same}. Moreover, come[ing]-into, he-falls-anew[i.e. sits down].
37 Jesu iti tur eo in sasawar ufunamaim, Pharisee orot ta kok i boro Jesu hairi hitan ana baremaim bay hitaa. Imih Jesu ifefeyan hairi hina ana bar hitit naatu bay aa ana efanamaim mare.
38 Moreover, the Pharisee, behold[ing], marvels that not first he-is-immersed before of{the breakfast/lunch}.
38 Baise Pharisee orot Jesu i’itin i men ofafar i’ufunun an souwibo na bay aa ana efanamaim mare, imih Pharisee orot ana kasiy ra’at.
39 Moreover, the Lord says toward same, "Now you, the Pharisees, are-cleansing the outwardly of{the cup} and of{the platter}; moreover, the inwardly of{you} is-brimming of{seizure[i.e. taking from]} and of{evil-ia}.
39 Naatu Jesu iu, “Kwa Pharisee i a kerowas naatu a tew ufuhine kwa sasouwen, baise kwa dogor wanawanan i baribar kakafin naatu rougoy rabirabin.
40 Imprudent[one]s, not the make[ing] the outwardly also makes the inwardly[?]
40 Kwabikoko’aw! God biya ufunane wowowab na’atube biya wanawanan auman wowowab men kwaso’ob?
41 More-ly, give the being-in mercy-ness/charity-ness and, behold, all is-being clean to{you}.
41 Imih a kerowas naatu a tew wanawanah abisa’awat tema’am yababan wairafih kwanitih hinaa, saise kwa a sawar etei boro hinigewasin.
42 Contrariwise, woe to{you, the Pharisees}, that you-are-tenth-ing-off/away-from the sweet-smelling/mint and the rue and every herb, and you-are-being-come-aside the judge-sis[i.e. state of judgment], and the love of{the God}. He/it-has-been-necessitating the-same to-do, and-the-there not to-be-letting-off/away-from.
42 Yababan boro gagamin maiyow kwanab, kwa Pharisee sabuw! Anayabin kwa iti mint, rue, naatu adanafur afa God baitinin isan i men nuhi eburubur, mar etei ana mumusin God kwabitin, baise ma gewas naatu God ana yabow isan i nuhi eburubur, gewasin nati sawar i kwati’a’ait sawar afa auman kwatasinaf.
43 Woe to{you, the Pharisees}, that you-are-loving the first-seat in to{the gatherings[translit. 'synagogues']} and the greetings in to{the marketplaces}.
43 Yababan boro kwanab, kwa Pharisee sabuw! Anayabin kwa a kok gagamin i Kou’ay Bar wanawanah efan gewasih kwanabow kwanamare kwanama, naatu ahar hai efanamaim a kok gagamin i sabuw a merar hinay naatu hinakakaf.
44 Woe to{you}, scribes and Pharisees, pretenders, that you-are-being as the memorials, the un-evident, and the men, walking-around up-upon, have_not_beheld."
44 Yababan boro kwanab! Anayabin kwa i rah atamanih hai i’inanen en sabuw so’oba’e tafah hibat tereremor na’atube.”
45 Moreover, respond[ing], someone of{the lawyers} is-saying to{same}, "Teacher, saying the-same, you-are-rampaging us also."
45 Ofafar so’obayan orot ta Jesu ibatiy, “Bai’obaiyenayan iti tur i’o i aki auman irabi.”
46 Moreover, the says, "Also to{you, the lawyers}, woe, that you-are-load-izing the men hard-to-bear loads, and same are_not_toward-touching to{one} of{the fingers} of{you} to{the loads}.
46 Jesu iya’afut eo, “Kwa Ofafar Bai’obaiyenayah so’ob wairafi auman boro yababan kwanab. Anayabin bit gagamin na’in sabuw tuwabuh kwayara’ah hi’abar tun erarabih, naatu kwa i men kafa’imo uma ta baibais isan kwabitihimih.
47 Woe to{you}, that you-are-house-building the memorials of{the prophets}; moreover, the fathers of{you} kill-off/away same.
47 Yababan boro kwanab! Anayabin dinab oro’orot kwa a’agir hirouw himomorob i hai rah kwama kwawowowab gaigiwas.
48 Consequently, you-are-witnessing and you-are-being-well-esteemed-together to{the works} of{the fathers} of{you}, that same on-one-hand kill-off/away same; on-the-other-hand, you are-house-building the memorials of{same}.
48 Imih kwa i taiyuw kwakukubuna, abisa a’agir hisisinaf a baibasit kwabitin, dinab oro’orot a’agir hirouw himorob naatu kwa i hai rah kwawowowab.
49 Through the-same also the wisdom of{the God} says, 'I-will-send-off/away into same prophets and sent-off/away[one]s, and out of{same} they-will-kill-off/away and they-will-chase-out,'
49 Anayabin iti isan, God ana so’obamaim eo ‘Ayu boro dinab oro’orot naatu kob abarayah aniyafarih, afa boro hina rouw hina morob, afa boro bai’akir kakafin hinab.’
50 in-which-place the blood of{all the prophets}, the being-poured-out from of{[the] cast-down} of{[the] world}, may-be-sought-out from of{the generation, the-same},
50 Isan imih kwa sabuw iti boun kwama’am, God ana dinab oro’orot tafaram aneika hirouw himomorob ana baimakiy i boro kwa kwanab.
51 from of{the blood} [of-]Abel until of{the blood} of{Zechariah, the perished-off/away} between of{the sacrifice-place[i.e. altar]} and of{the house}. Yes, I-am-saying to{you}, it-will-be-sought-out from of{the generation, the-same}.
51 Abel ana rara’ika busuruf na Zechariah ana rara’amaim tit. Zechariah i Tafaror Baremaim iti sibor ana gem naatu Regah ana Bar Kakafiyin hairi hai founamaim hi’asabun morob. Imih anababatun a tur ao’owen kwa iti boun kwama’am iti sabuw hai baimakiy boro kwa kwanab.
52 Woe to{you, the lawyers}, that you-lift the key of{the knowledge}. Same[you plural] do_not_come-into, and you-hinder the being-come-into."
52 Kwa Ofafar Bai’obaiyenayah so’ob wairafi. Yababan boro kwanab. Anayabin etawan botawiyin run so’ob bain ana tufatan i kwa kwabobotan, naatu kwa iti bar i men kwakokok boro kwarun so’ob kwanab, baise sabuw afa run so’ob bainamih tisisinaftobon kwa i hai ef kwahirihir.”
53 Moreover, of{same saying} the-same[neuter plural] toward same[masculine plural], the scribes and the Pharisees initiate to-be-holding-in terribly and to-be-mouth-off-izing same about of{much-more},
53 Jesu efan nati bihamiy ana veya’amaim Ofafar Bai’obaiyenayah naatu Pharisee yah so’ar hiu kwanikwaniy naatu baibatebat moumurih na’in hibow hitit hibabatiy,
54 ambush-planning same and seeking to-hunt something out of{the mouth} of{same} in-which-place they-may-accuse of{same},
54 naatu hikubibiruw na’atube abisa tao kakaf na’at saise ubar hititin hitafatum isan.
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