Marcos 7

Garth's Hyper-literal Translation (GHT) vs MNT

MNT Minaifia NT

¹ and the Pharisees and some of{the scribes} come[ing] from of{Jerusalems} are-being-gathered toward same,

¹ Pharisee naatu Ofafar bai’obaiyenayah afa Jerusalemane hinan hina Jesu hibebera’uh.

² and behold[ing] some of{the disciples} of{same} eating breads to{common[i.e. vulgar/unclean] hands}, the-same is-being to{unwashed}, they-blame,

² Naatu ana bai’ufununayah umah souwena’e eregubagub auman hi’aa hitomatom hi’itih.

³ for the Pharisees and all the Judeans if-supposing not to{from-elbow-to-knuckles} they-should-wash the hands, they-are_not_eating, holding the give-aside/delivery of{the elders},

³ Pharisee naatu Jew sabuw etei’imak i hai binanakwar ti’ufunun hai a’agir hi’o na’atube umah tesouwenabo te’aau.

⁴ and from of{marketplace} if-supposing they-should_not_immerse-selves, they-are_not_eating, and many others is-being, which they-take-aside to-be-holding, immersions of{cups} and of{[measure]pitchers} and of{copper[vessel]s} and of{couches/beds}.

⁴ Ahar efanane tenan boro men abistan hina’aan, baise wantoro’ot i boro hinakif nakusouwih, naatu hai binanakwar afa maumurih maiyow tebi’ufunun, boun kerowas, naukwat, ya’aya baibitab ana noukwat, i na’atube tesasouwen.

⁵ The Pharisees and the scribes thereafter-upon are-asking-upon same, "Through what[?] the disciples of{you} are_not_walking-around according-to the give-aside/delivery of{the elders}; contrariwise, to{unwashed hands} they-are-eating the bread."

⁵ Imih Pharisee naatu Ofafar bai’obaiyenayah Jesu hibatiy, “Aisimamih o abai’ufununayah bai’obaiyen it ata a’agir hibai nan men tibi’ufununimih, naatu baise i umah gubagub auman te’aau?”

⁶ Moreover, the respond[ing] says to{same} that "Isaiah prophesies well about of{you, the pretenders}, as it-has-been-written, 'The-same, the people, to{the lips} is-valuing me; moreover, the heart of{same} is-holding-off from of{emphatically-me} distantly.

⁶ Iyafutih eo, “Isaiah kwa arerekabih isan eo i turobe, Bukamaim eo kikirum na’atube,

⁷ Moreover, vainly they-are-devoting-selves-to me, teaching teaching-ias command-effects of{men},'

⁷ — ausente —

⁸ for let[ing]-off/away the command of{the God} you-are-holding the give-aside/delivery of{the men}, immersions of{[measure]pitchers} and of{cups} and other beside-like to-which-the-same many you-are-doing,"

⁸ Kwa God ana obaiyunen kwabosair sa’ab kwayai naatu orot hai bai’obaiyen kwabai kwabukikin kwanan.”

⁹ and he-has-been-saying to{same}, "You-are-un-placing/nullifying/rejecting well the command of{the God} in-which-place you-may-keep the give-aside/delivery of{you},

⁹ Naatu Jesu iuwih eo, “Kwa God ana obaiyunen bosairen sa’ab ya’in naatu taiyuw abinanakwar bai’ufnunin isan i kwaso’ob kwanekwan!

¹⁰ for Moses says, 'Be-valuing the father of{you} and the mother of{you},' and 'The saying-bad[of/to] father or mother: be-deceasing to{death}.'

¹⁰ Moses na’atube eo, ‘hinat tamat inakakafiyih, yait ta hinah tamah erarafih i boro hina’asabun namorob.’

¹¹ Moreover, you are-saying if-supposing [a] man may-say to{the father} or to{the mother}, 'Corban, which is-being gift which if-supposing out of{emphatically-me} you-would-be-profited,'

¹¹ Baise o ta hinat tamat isah iti na’atube inao, abistan ayu’une kwa abibaisi i God ana sibor yayasairen.

¹² also you-are_not-still_letting-off/away same to-do nothing to{the father} of{same} or to{the mother} of{same},

¹² Tur nati na’atube nao, naatu boro men kafa’imo hinah tamah isah abisa ta nasinafumih.

¹³ invalidating/un-sanctioning/un-ratifying/un-decreeing the word of{the God} to{the give-aside/delivery} of{you} to{which} you-give-aside/deliver, and beside-like to-which-the-same you-are-doing many,"

¹³ Kwa a’a’agir hai binanakawar kwabukikin naatu God ana tur i kamomow ebi’en naatu sawar afa moumurih maiyow auman nati na’atube kwasisinaf.”

¹⁴ and, call[ing]-toward-self all the crowd, he-has-been-saying to{same}, "Be-hearing of{me}, all, and be-putting-together.

¹⁴ Iban maiye Jesu sabuw rou’ay gagamin eafih hina iuwih eo, “Kwa etei iti tur anao i kwananowar naniyan kwanab.

¹⁵ Nothing outwardly of{the man} is-being being-gone-into into same which is-being-enabled to-common[i.e. make vulgar/unclean] same; contrariwise, the being-gone-out from of{same}, the-there-s is-being the common-ing[i.e. making vulgar/unclean] the man.

¹⁵ Men sawar iti ufunane en orot wanawanan irun iwa’an gub kakafin etatounimih, baise abisa orot wanawananane etitit imaim iwa’an orot gub kakafih etatoun.

¹⁶ If any is-having ears to-be-hearing, [he:] be-hearing,"

¹⁶ Tain hinama’am na’at tur kwanonowar kwananot.”

¹⁷ and when he-comes-into into [the] house from of{the crowd}, the disciples of{same} have-been-asking-upon same about of{the parable},

¹⁷ Sabuw rou’ay gagamin ihamiyih in bar rur ufunamaim ana bai’ufununayah iti oroubon isan hibatiy.

¹⁸ and he-is-saying to{same}, "The-same-ly also you are-being un-put-together. You-are_not_thinking that every, the outwardly, being-gone-into into the man is_not_being-enabled to-common[i.e. make vulgar/unclean] same,

¹⁸ Iuwih eo, “Kwa auman boro’ika kwakakasiy? men abistan ta ufunane en erun iwa’an gub kakafin orot etatounimih.

¹⁹ that is_not_being-gone-into of{same} into the heart; contrariwise, into the cavity-ia, and it-is-being-gone-out into the sit-off/away-from[i.e. defecation], purging/cleansing all the consume-effects."

¹⁹ Anayabin men orot dogoronamaim erurumih, baise en yan kabutin wanawanan erur naatu eafuwatait ere’er.” Iti na’atube eo ana maramaim Jesu kurerereb eo, “Bay etei’imak i gewasih kwanaa.”

²⁰ Moreover, he-has-been-saying that "the out of{the man} being-gone-out the-there is-common-ing[i.e. making vulgar/unclean] the man,

²⁰ Naatu ibanak eo maiye, “Abistan orot wanawananane etitit imaim iwa’an i’isan gub kakafin etatoun.

²¹ for inwardly out of{the heart} of{the men}, the dialog-iz-ations, the bad, are-being-gone-out, adulteries, sexual-immoralities, murders,

²¹ Anayabin orot dogoron wanawanantoro’ot etitit, i not kakafin, sesebar, bar kweb, asabunubunuw, turahinah a’aawah ufuh na,

²² thefts, greater-having-ias, evil-ias, bait, licentious-ia/wanton-ia, evil eye, evil-assertion-ia, over-show-ia/pride/arrogance, imprudent-ness.

²² kabat, tur karur, tenagogor, baiwa’an ana yeyewra’aten, bahiy, koutabitabir, bai’o’orot, naatu baifufuwen.

²³ All, the-same, the evil inwardly is-being-gone-out and is-common-ing[i.e. making vulgar/unclean] the man,"

²³ Iti not kakafih etei’imak i orot wanawanane enan imaim iwa’an i’isan gub kakafin etatoun.”

²⁴ and thence, stand[ing]-up/anew, he-comes-off/away into the boundaries of{Tyre} and of{Sidon} and, come[ing]-into into [a] home, he-has-been-will-ing not-one to-know, and he-is_not_enabled to-escape-notice,

²⁴ Jesu efan nati ihamiy in tafaram Taiya wanawananamaim tit, naatu bar wanawanan run, men kok sabuw hitaso’ob i nati’imaim ma’am, baise men karam boro yumatan tibun.

²⁵ for [a] woman, hear[ing] about of{same}, of{whom} the daughterling of{same} has-been-having [an] unclean spirit, come[ing], falls-toward toward the feet of{same}.

²⁵ Nati’imaim babin natun babitai kikimin afiy kakafin tarasum ma bi’a’afiy Jesu ana tur nowar na biyan tit anamaim ra’iy.

²⁶ Moreover, the woman has-been-being to{the become[noun]} [a] Greek Syrophoenician, and she-has-been-asking same in-which-place he-may-be-casting-out the demon out of{the daughter} of{same}.

²⁶ Babin i Greek matuwan, baise ana tufuw an i Fonisia imaim tufuw tafaram Syria wanawanan, i Jesu ifefeyan natun biyanamaim afiy kakafin tanun tatit isan.

²⁷ Moreover, the Jesus says to{same}, "Let-off/away-from first the offsprings to-be-fed-ized, for it-is_not_being good to-take the bread of{the offsprings} and to-cast to{the doggies}."

²⁷ Baise Jesu babin isan eo, “Wantoro’ot i boro kek abisa tekokok tanituwih, men ef ema’am boro kek hai bay tanab tanarub haru nahimaim nare hinab hina’aan.”

²⁸ Moreover, the responds and is-saying to{same}, "Yes, Lord, for also the doggies down-under of{the table} are-eating from of{the crumblets} of{the childlings},"

²⁸ Baise babin eo, “Turobe Regah baise kek hai bay te’aa momosarih gem baban tere’er haru te’aau.”

²⁹ and he-says to{same}, "Through the-same, the word, be-withdrawing. The demon has-come-out out of{the daughter} of{you},"

²⁹ Imaibo Jesu babin iu, “O abaiya’afotenamaim imih kwen, afiy o natu ihamiyika.”

³⁰ and, come[ing]-off/away into the house of{same}, she-discovers the demon having-come-out, and the daughter having-been-cast upon of{the couch/bed},

³⁰ Babin matabir in ana bar tit ana kek gem yan inu’in itin afiy ihamiy titaka.

³¹ and again come[ing]-out out of{the boundaries} of{Tyre} and of{Sidon} he-comes toward the seawater of{the Galilee} up/anew midst of{the boundaries} of{ten-city/Decapolis},

³¹ Imaibo Jesu tafaram Taiya ihamiy Sidon wanawananamaim remor in Galilee harew kukuf yan re, naatu rabon Bar Merar Etei Umat Ronron hai me yan tit.

³² and they-are-carrying to{same} [a] deaf/mute excruciatingly-speaking[adjective] and they-are-calling-aside same in-which-place he-may-place-upon to{same} the hand,

³² Nati’imaim sabuw afa orot tainin gugurin, naatu menan sarusarubet i hibai hina Jesu biyan hitit naatu uman biyan tabutubun isan hifefeyan.

³³ and, take[ing]/get[ing]_same_off/away-from from of{the crowd} with self [i.e. in private] he-casts the fingers of{same} into the ears of{same} and, spit[ing], takes-hold of{the tongue} of{same},

³³ Imih Jesu orot bai tit sabuw rou’ay gagamin ihamiyih akisinamo nabinamaim, naatu uman orot tainin wanawanan iuturiy, imaibo kwaitutur naatu orot menan butubun.

³⁴ and, view[ing]-up into the heaven, he-sigh/groan-izes, and is-saying to{same}, "Ephphatha," which is-being "Be-opened-up-through,"

³⁴ Matan au mar nuw ra’at dogoron tutufin erawous naatu orot isan eo, “Efata,” anayabin “Kubotawiy!”

³⁵ and straightaway the hearings of{same} are-opened-up-through and the bond of{the tongue} of{same} is-loosed, and he-has-been-speaking straight-up-ly,

³⁵ Mar ta’imonamo orot tainin botawiy tur nowar naatu menan yamutufur tur eo gaigiwas.

³⁶ and he-sends-through-such-as-to-be-sent-through to{same[plural]} in-which-place to{no-one} may-say; moreover, as-much-as same has-been-sending-through-such-as-to-be-being-sent-through to{same[plural]}, they-have-been-proclaiming more-excessive more,

³⁶ Naatu Jesu sabuw eotanih eo, “Men yait ta ana tur kwana’owen.” Baise i mar etei sisinaf imih mar etei isan hio.

³⁷ and they-have-been-being-impacted over-exceedingly, saying, "He-has-done all well, and is-making the deaf/mute to-be-hearing and the speechless to-be-speaking."

³⁷ Sabuw anababatun hai kasiy ra’at hifofofor men kafaita, naatu hio “Sawar etei’imak sinafen gewas! Naatu i karam boro niwa’an tainih gugurih tur hinanowar naatu awah gugih tur hinao!”

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