Lucas 6
Garth's Hyper-literal Translation (GHT) vs AAI
1 Moreover, it-becomes in to{second-first sabbath} same to-be-being-gone-through through of{the sown} and the disciples of{same} have-been-plucking the heads-of-grain and have-been-eating, crumbling to{the hands}.
1 Baiyarir ana veya ta Jesu sanabey wanawanah remor inan, ana bai’ufununayah sanabey hirut kanabih hikeb ro’oro’oh hibow hi’aa.
2 Moreover, some of{the Pharisees} say to{same}, "What[?] you-are-doing, which is_not_being-permitted to-be-doing in to{the sabbaths}[?],"
2 Ofafar bai’obaiyenayah afa hi’itih basit hibatiyih. Kwa aisim Baiyarir ana veya ata ofafar kwa’astu’ub iti na’atube kwasisinaf?
3 and, respond[ing] toward same, the Jesus says, "Nor you-know-anew the-same, which David does when same hungers, and the alongside of{same},
3 Jesu iyafutih eo, “David ana sabuw bairi bayumih himorob, abisa sisinaf Buk Atamaninamaim hikirum inu’in kwaiyab kwaitin?
4 as he-comes-into into the house of{the God} and takes the breads, of{the place-forth-sis[i.e. state of placing forth]}, and eats, and he-gives also to{the} alongside of{same}, whom it-is_not_being-permitted to-eat, if not only the consecrateds[i.e. priests][?],"
4 David God Ana Bar wanawanan run Regah isan rafiy hisibor inu’in bai eaan, naatu turin ana sabuw itih hi’aa. Nati i ata ofafar eastu’ub. Anayabin firis akisihimo nati rafiy sibor hinab hina’aan men yait ta.
5 and he-has-been-saying to{same} that [the] lord is-being the son of{the man} and of{the sabbath}.
5 Naatu Jesu ana tur yomaninamaim iti na’atube eo, “Orot Natun i Baiyarir ana ukwarin.”
6 Moreover, it-becomes also in to{[a] different-other sabbath} to-come-into same, into the gathering[translit. "synagogue"] also to-be-teaching, and [a] man has-been-being there, and the hand of{same}, the right, has-been-being withered.
6 Baiyarir ana veya ta Jesu na Kou’ay Bar wanawanan run sabuw bai’obaiyih isan. Naatu nati sabuw wanawanahimaim i orot ta uman asukwafune murubin auman na ma’am.
7 Moreover, the scribes and the Pharisees have-been-keeping-beside same, if in to{the sabbath} he-will-heal, in-which-place they-may-discover accusation of{same}.
7 Ofafar bai’obaiyenayah naatu Pharisee Jesu himtitiy Baiyarir ana veya orot ta tabiyawas na’at hita’itin, saise hai fair imaim hitab hitagam hita’umih.
8 Moreover, same had-beheld the dialog-iz-ations of{same} and says to{the man, the having} withered, the hand, "Rouse-self and stand into the midst." Moreover, the, stand[ing]-up/anew, stands.
8 Baise sabuw abisa hinotanot i Jesu so’ob, imih orot isan eo, “Kumisir kutit iti sabuw nahimaim kubat.” Basit orot ma’am misir bat.
9 So, the Jesus says toward same[plural], "I-will-ask-upon you what[?] is-being-permitted to{the sabbaths}, to-do-beneficial or to-do-bad, to-save life or to-destroy-off/away[?],"
9 Imaibo Jesu sabuw isah eo, “Ayu kwa abibatiy, ata ofafaramaim Baiyarir ana veya abistan i ebibasit boro tanasinaf? Orot babin tanibais gewasin tanasinaf o kakafin tanasinaf? Orot babin ana ma gewas isan taniyawas o ana yawas tanagurus?”
10 and, view[ing]-around-such-as-to-be-viewed-around same all, he-says to{the man}, "Stretch-out the hand of{you}." Moreover, the does the-same-ly, and the hand of{same} is-reinstated, healthy as the other.
10 Jesu tatabir sabuw nutitiyih in sawar basit orot isan eo, “Uma kubora’ah.” Naatu orot uman bora’ah, marta’imon orot uman igewasin.
11 Moreover, same are-filled of{without-mind/thinking/thoughtlessness} and have-been-speaking-through toward one-another what supposing they-might-do to{the Jesus}.
11 Etei hima’am yah so’ar higagamat taiyuwih hibabatiyih hio, “Iti orot Jesu isan boro mi’itube tanasinaf?”
12 Moreover, it-becomes in to{the days, the-same} he-comes-out into the mountain to-pray and has-been-being through-night-ing in to{the prayer} of{the God},
12 Nati ana veya’amaim Jesu yoyobanamih yen in oyaw wanamaim tit, naatu imaim ma God isan yoyoban in marto. Jesus arar yanamaim eyoyoyoban|alt="Jesus praying in wilderness" src="cn01698B.tif" size="col" loc="Luk 6.12" copy="©1978 David C. Cook Publishing Co." ref="6.12"
13 and when day becomes, he-sounds-toward the disciples of{same}, also choose[ing] from of{same} twelve, whom also he-name-izes sent-off[one]s,
13 Mar auman basit, ana bai’ufununayah etei eaf ayuwih hiru’ay, naatu wanawanahimaim orot etei 12 rubinih, wabih tur abarayan iwaben.
14 Simon, whom also he-name-izes Peter, and Andrew, the brother of{same}, James and John, Philip and Bartholomew,
14 Naatu iti i tur abarayah wabih, Simon (wabin ta Peter, Jesu uf biwab) naatu Peter tain Andrew, James, John, Philip naatu Bartholomew,
15 Matthew and Thomas, James, the of{the Alphaeus}, and Simon, the being-called Zealot,
15 Matthew, Thomas naatu Alpheus natun James naatu Simon (Zerot teo),
16 Judas of{James} and Judas Iscariot, who also becomes betrayer,
16 James natun Judas, naatu Judas Iscariot, (Jesu baban eo momorob).
17 and, descend[ing] alongside of{same} he-stands upon of{[a] flat/level place}, and [a] crowd of{disciples} of{same} and [a] vast multitude of{the people} from of{all the Judea} and Jerusalem and of{the Tyre, beside-salt[sea]} and of{Sidon}, who come to-hear of{same} and to-be-cured from of{the diseases} of{same},
17 Jesu ana tur abarayah bairi oyawane himatabir hire hina hititit ana maramaim, ana bai’ufununayah etei hiru’ay butun ana yabarinamaim bairi hibat, naatu sabuw maumurih na’in Judea wanawanan, Jerusalem wanawanan hiru’ay, naatu torane bar merar rou’ab, Taiya, Sidon auman sabuw etei hiru’ay.
18 and the being-crowded/inundated under of{unclean spirits}, and they-have-been-being-healed,
18 Hiruru’ay anayabin i tur nowar isan naatu hai sawow yumatah ta ta hibow hima’am baiyawasih isan hina. Naatu sabuw afa demon kakafih hibiwawa’anih auman hinan etei iyawasih.
19 and all the crowd has-been-seeking to-be-taking-hold of{same}, that enablement/empowerment beside of{same} has-been-coming-out, and he-has-been-curing all,
19 Sabuw etei i hikokok Jesu hitabutubun, anayabin hibubutubun ana veya, ana fair titit i etei biyawasih.
20 and same, lift[ing]-upon the eyes of{same} into the disciples of{same}, has-been-saying, "Blessed, the destitute, that yours is-being the kingdom of{the God}.
20 Jesu ana bai’ufununayah nutitiyih in sawar basit eo,
21 Blessed, the hungering now, that you-will-be-fed-ized. Blessed, the weeping now, that you-will-laugh.
21 Kwa iyab boun bayumih kwabi’akir
22 Blessed you-are-being when-supposing the men may-hate you, and when-supposing they-may-define-off/away[i.e. separate] you and may-reproach-ize and may-cast-out the name of{you} as evil because of{the son} of{the man}.
22 Sabuw hinifa’ifa’i, hinakwahiri, tur kakafih hina’uwi naatu kakafi hinarouw hinao ana maramaim kwaniyasisir, anayabin Orot Natun kwabi’ufunun!
23 Be-joying in to{the-there, the day}, and jump, for behold, the wage of{you} much in to{the heaven}, for according-to the-same the fathers of{same} have-been-doing to{the prophets}.
23 Imih sawar iti na’atube hinamamatar ana veya kwanakawasa naatu kwaniyasisir kwanaben. Anayabin a baiyan gagamin na’in maramaim inu’in. Abisa tisisinaf anayabin hai a’agir dinab oro’orot isah sawar iti na’atube hisinaf.
24 More-ly, woe to{you, the rich}, that you-are-holding-off the call-aside-sis[i.e. state of calling aside] of{you}.
24 Baise kwa iyab boun sawar wairafi kwama’am
25 Woe to{you}, the having-been-in-filled, that you-will-hunger. Woe to{you}, the laughing now, that you-will-mourn and you-will-weep.
25 Kwa iyab boun bay kwa’aa ya higadid kwama’am
26 Woe when-supposing well all the men may-say you, for according-to the-same the fathers of{same} have-been-doing to{the false-prophets}.
26 Kwa iyab sabuw wab tebobora’ara’ah boro yababan gagamin maiyow kwanab! Anayabin hai a’agir dinab baifufuwenayah isah na’atube hisinaf.
27 Contrariwise, to{you} I-am-saying, to{the hearing}, be-loving the hostile of{you}; be-doing well to{the hating} you.
27 Kwa iyab iti tur kwanonowar a tur ao’owen a kamabiy sabuw kwaniyabuwih, sabuw iyab tibifa’ifa’i isah gewasin kwanasinaf.
28 Be-good-word-ing the cursing-down/against you and be-praying over of{the menace/threaten-izing-upon} you.
28 Sabuw iyab hinao’orarafi, God kwanifefeyan baigegewasin nitih, naatu sabuw iyab isa kakafin hinasisinaf isah kwanayoyoban.
29 To{the beating} you upon the cheek, be-holding-aside/presenting also the other, and from of{the lifting} of{you} the outer-garment also you-should_not_hinder the inner-garment.
29 Orot yait rebareb nabifafar na’at, raunane’ebo inabotabir nifafar. Naatu orot ta a biyabaibiyon tafan nikiya’ub nabaib na’at, baban auman inau nikiya’ub nab.
30 Moreover, to{the all giving-cause/requesting} you, be-giving, and from of{the lifting} the yours do_not_be-giving-cause/requesting-off/away-from,
30 Orot babin ta sawar isan nabifefeyani initih, naatu orot babin ta sawar o nowa ebaib, kwihamiy ebai, men bainamih inao maiye.
31 and according-as you-are-will-ing in-which-place the men may-be-doing to{you} also you be-doing similarly to{same},
31 A kok mi’itube sabuw isa tisisinaf na’atube, ibo isah na’atube inasinaf.
32 and if you-are-loving the loving you, about-what-such[?] grace/favor is-being to{you}, for also the sinful are-loving the loving same,
32 Sabuw o tibiyabuw akisih isah inabiyabow na’at, aisim boro baigegewasin inab? Sabuw kakafih turahinah tibiyabuwih akisih boro hiniyabuwih!
33 and if-supposing you-may-be-doing-beneficial the doing-beneficial you, about-what-such[?] grace/favor is-being to{you}, for also the sinful are-doing the same,
33 Naatu sabuw o isa gewasin tesisinafuwat isah gewasin inasisinaf na’at, aisim boro baigegewasin inab? Sabuw bowabow kakafin wairafih na’atube tisisinaf.
34 and if-supposing you-may-loan-ize beside of{whom} you-are-expect[ize]ing to-take-off/away-from, about-what-such[?] grace/favor is-being to{you}, for also sinful are-loan-izing to{sinful}, in-which-place they-may-take-off/away-from the equal.
34 Sabuw iyab kubitih o iso’ob i boro wan hinay maiye hinabit na’at, aisim boro baigewasin inab? Sabuw bowabow kakafin wairafih i hiso’ob turahinah tibitih ana fofonin boro wan hinab maiye!
35 More-ly, be-loving the hostile of{you} and be-doing-beneficial and be-loan-izing, expect[ize]ing-off/away nothing, and the wage of{you} will-be much and you-will-be sons of{[the] highest}, that same is-being benevolent upon the ungracious/unfavorable and evil.
35 En! Baise akamabiy sabuw kwaniyabuwih, a gewasin kwanitih. Kwanitin men wan isan kwananot. Saise a baiyan gagamin na’in boro kwanab, naatu God auyomtoro’ot natunatunamih boro kwanamatar. Anayabin sabuw iyab aurih merarayow en, sabuw kakafih God nati sabuw isah i ebigewasin.
36 So, be-becoming compassionate according-as also the Father of{you} is-being compassionate,
36 Tamat ekakabeber na’atube kwanakabeber.
37 and do_not_be-judging, and no, you-should_not_be-judged. Do_not_be-justifying-down/against/condemn, and no, you-should_not_be-justified-down/against/condemned. Be-loosing-off/away-from, and you-will-be-loosed-off/away-from.
37 Taituwa inibatiyih, God boro obo nibatiyi, naatu taituwa ubar initih God boro obo ubar nit, taituwa hai kakafin inanotawiy, God boro a kakafin nanotawiy.
38 Be-giving, and it-will-be-given to{you}, [a] good measure having-been-pressed and having-been-shaken and being-poured-out-over they-will-give into the bosom/lap of{you}, for to{the same measure which} you-are-measuring it-will-be-measured-in-place-of to{you}."
38 Uma natasasar taituw isah, God boro uman natasasar o isa. Tur anababatun o boro inab uma awan nakasuwai. Turobe baibais boro uma yan nasuwa nare inab nayen uma awan nakaratan. Sabuw inabitih ana fofonin God boro na’atube fofon ta’imon nit.”
39 Moreover, he-says [a] parable to{same}. "No-what[?] blind is-being-enabled to-be-leading-way blind[?] Emphatically-not; both will-fall-selves into [a] pit.
39 Naatu Jesu oroubon ta iti na’atube eo, “Orot matan fim men karam boro fim turan nanawiy hairi hinan, anayabin nanawiy hairi hinanan na’at boro hairi’ika hinan hub hinare.
40 [A] disciple is_not_being over the teacher of{same}; moreover, having-been-fit-ized-down/adjusted/equipped, every will-be as the teacher of{same}.
40 Kirum kek men yait ta boro ana bai’obaiyenayan nanatabirimih, baise na kirum nan yomanin na’a’asa’ub ana veya, i boro ana bai’obaiyenayan na’atube namatar.
41 Moreover, what[?] you-are-viewing the twig, the in to{the eye} of{the brother} of{you}; moreover, you-are_not_thinking-according-to/considering the log, the in to{the own eye}[?]
41 Aisim tai matan momor i’itin ku’u? Baise o mata ai bahun yi ebatabat men kutatatam.
42 Or, how[?] you-are-being-enabled to-be-saying to{the brother} of{you}, 'Brother, let-off/away, I-may-cast-out the twig, the in to{the eye} of{you},' same not viewing the log in to{the eye} of{you}[?] Pretender, first cast-out the log out of{the eye} of{you} and then you-will-view-through to-cast-out the twig, the in to{the eye} of{the brother} of{you},
42 O mata ai bahun yi batabat men itatam, naatu tai isan i’o Aro, nekuna mata momor abosair, a naniyan mi’itube ibai kuo? Wanawanan rerekabih! Matoro’ot o mata ai bahun ina’uy, imaibo boro inanuw gewas tai matan momor ina’itin inabosair.
43 for [a] good tree is_not_being making worthless fruit, nor [a] worthless tree making good fruit,
43 Ai gewasin nabiw ro’on boro men kakafin nayai, na’atube ai wanawanan kour nabiw ro’on boro men gewasin nayai.
44 for each tree is-being-known out of{the own fruit}, for they-are-collecting figs not out of{thorn-bushes}, nor are-picking/gathering [a] [ripe]bunch-of-grapes out of{[a] bramble/briar-bush}.
44 Ai etei’imak boro ro’ohimaim ina’itah, fafou ro’on boro men agor afe’en inima’ub, na’atube waris boro men digumar afe’en inawasarir hinare.
45 The beneficial man is-carrying-forth the beneficial out of{the beneficial wealth} of{the heart} of{same} and the evil man is-carrying-forth the evil out of{the evil wealth} of{the heart} of{same}, for out of{the excess-effect} of{the heart} the mouth of{same} is-speaking.
45 Orot gewasin totobuyoy gewasin dogoronamaim tema’am boro nitaman nit. Orot kakafin totobuyoy kakafih dogoronamaim tema’am boro nitaman nit. Anayabin orot awanamaim abisa kakafin ititit, dogoron wanawanan i kakafin awan karatan inu’in.
46 Moreover, what[?] you-are-calling me 'Lord, Lord," and are_not_doing what I-am-saying[?]
46 Aisim ayu isau kwa’o, ‘Regah, Regah,’ baise abisa au’uwi i men na’atube kwasisinaf?
47 The every being-come toward me and hearing of{the words} of{me} and doing same, I-will-show-under to{you} to{whom} it-is-being analogous.
47 Orot yait na ayu au tur nowar ebobosiyasiyar, ana itinin i iti ani’obaiyi kwana’itin.
48 It-is-being analogous to{[a] man house-building} [a] home who excavates and deepens and places [a] foundation upon the rock-mass. Moreover, of{flood become}, the river tears-toward to{the home, the-there} and it-does_not_have-strength to-shake same, for it-had-been-foundation-ed upon the rock-mass.
48 Orot ana bar wowabinamih hub kair re kabay afe’en tutut rouw, bar wowab. Harew tit yen bar bufut rab, baise bar men iyuwiyuw, anayabin bar wowab gewas.
49 Moreover, the hear[ing] and no do[ing] is-being analogous to{[a] man house-build[ing]} [a] home upon the land separate of{foundation}, to{which} the river tears-toward, and straightaway together-falls, and great becomes the tear-effect of{the home, the-there}."
49 Baise o yait ayu au tur inowar men kubobosiyasiyar, i orot ana bar wabat en wowowab na’atube, bar tutut en wowab batabat, harew tit yen bar rabirab ana veya mar ta’imonamo ufar re, naatu nati bar re’er i mutufor tarogowan.”
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