Mateus 12
Garth's Hyper-literal Translation (GHT) vs AAI
1 In to{the season, the-there}, the Jesus is-gone to{the sabbaths} through of{the sown}; moreover, the disciples of{same} hunger, and initiate to-be-plucking heads-of-grain and to-be-eating.
1 Veya bai’ab na’atube sawar ufunamaim, Jesu Baiyarir Ana Veya sanabey wanawanah remor inan ana bai’ufununayah a himorob, basit sanabey afa hirut hikeb ro’oro’oh hibow hi’aa.
2 Moreover, the Pharisees, behold[ing], say to{same}, "Behold, the disciples of{you} are-doing what is_not_being-permitted to-be-doing in to{sabbath}."
2 Naatu ofafar bai’obaibiyenayah hi’itih basit Jesu hi’u, “A bai’ufununayah ku’itih, abis tisisinaf i ata ofafar te’a’a’stu’utu’ub, anayabin boun i Baiyarir ana veya.
3 Moreover, the says to{same}, "You-do_not_know-anew what David does when he-hungers, same and the alongside of{same},
3 — ausente —
4 how he-comes-into into the house of{the God} and eats the breads of{the place-forth-sis[i.e. state of placing forth]}, the has-been-being not being-permitted to{same} to-eat, nor to{the} alongside of{same}, if not to{the consecrateds[i.e. priests] only},
4 — ausente —
5 or you-do_not_know-anew in to{the law} that to{the sabbaths} the consecrateds[i.e. priests] in to{the consecrated[i.e. temple]} are-defiling the sabbath and are-being without-cause.
5 Naatu Moses ana ofafar ta kwaiyab kwa’itin? Baiyarir ana veya firis terun Tafaror Bar teyayabuna men ofafar te’a’astu’ub? En.
6 Moreover, I-am-saying to{you} that of{the consecrated[i.e. temple]} greater is-being here.
6 Baise boun i a tur ao’owen, sawar gagamin anababatun i na tit, men iti Tafaror Bar na’atube’emih.
7 Moreover, if you-had-known what is-being 'Mercy I-am-will-ing and not sacrifice,' supposing you-do_not_justify-down/against, the without-cause,
7 Buk Atamaninamaim i iti na’atube eo, ‘Kabeber i akokok men sibor.’ Kwa iti sawar yabin anababatun kwatasoso’ob na’at sabuw gewasih boro men kwatakusairih.
8 for lord of{the sabbath} is-being the son of{the man},"
8 Anayabin Orot Natun i Baiyarir Tamah anababatun.”
9 and change[ing]-course thence he-comes into the gathering[translit. "synagogue"] of{same},
9 Jesu nati efan itumar na hai Kou’ay Bar ta wananwanan run,
10 and, behold, [a] man has-been-being there having the hand withered; also they-ask-upon same, saying if is-being-permitted to{the sabbaths} to-be-healing, in-which-place they-may-accuse of{same}.
10 orot ta uman murubin ma’ama’amaim, naatu sabuw afa nati’imaim hima’am i ef hinunuwet Jesu gamin uwin isan, imih Jesu hibatiy hio, “It ata ofafaramaim Baiyarir ana veya orot babin boro taniyawas ai en?”
11 Moreover, the says to{same}, "Who will-be out of{you} [a] man who will-have one sheep, and if-supposing the-same may-fall-in, to{the sabbaths}, into [a] pit, emphatically-not will-seize same and will-rouse[?]
11 Baise Jesu iyafutih eo, “Bo o orot ta a sheep Baiyarir ana veya hub tare’er, boro itatain tayen o itihamiy ta’in tamorob?
12 So, to{how-much} [a] man is-carrying-through/surpassing of{sheep} such-as it-is-being-permitted to{the sabbaths} to-be-making well."
12 Orot ana yawas i ra’at kwanekwan men for na’atube’emih. Isan imih Baiyarir ana veya orot babin tanabibais i men tasisinaf kakaf ofafar ta’a’astu’ubimih.”
13 Then he-is-saying to{the man}, "Stretch-out the hand of{you}," and he-stretches-out, and it-is-reinstated healthy as the other.
13 Imaibo orot uman murubin isan eo, “Uma ku’otofair a’itin.” Naatu orot uman otofair naatu uman igewasin uman rounane na’atube matar.
14 Moreover, the Pharisees, come[ing]-out, take intention-together against of{same}, which-how they-may-destroy-off/away same.
14 Basit Pharisee Jesu hihamiy hitit ufun, rabin morob isan hiyakitifuw.
15 Moreover, the Jesus, know[ing], separates-anew thence, and many crowds accompany to{same}, and he-heals same[plural] all,
15 Jesu rabinamih hiyayanuw tur nowar naatu efan nati ihamiy sa’ab in, sabuw rou’ay gagamin na’in hi’itin hi’ufunun bairi hinan, iyabowat hisawow hinan etei iyawasih.
16 and he-adjudges-valuation-upon to{same[plural]} in-which-place they-would_not_make same[singular] revealed[adjective],
16 Naatu eo fafarih eo, “Sabuw afa hai tur men kwana’owenamih.
17 which-how the said through of{Isaiah the prophet} may-be-fulfilled, of{saying},
17 Iti i abisa dinab orot Isaiah ana bukamaim kikirum na iturobe.
18 "Behold, the child of{me} whom I-lift-ize, the beloved of{me} into whom the life of{me} well-esteems. I-will-place the Spirit of{me} upon same and he-will-message-off judge-sis[i.e. state of judgment] to{the nations}.
18 ‘Iti orot i ayu isau bowamih arubin,
19 He-will_not_quarrel, nor will-cry-out-ize, nor any will-hear in to{the broad[space]s} the sound of{same}.
19 I boro men nagam naatu boro men fanan aumetawat niwow;
20 He-will_not_break-down [a] reed having-been-crushed, and he-will_not_quench smoking flax, until supposing he-may-cast-out into victory the judge-sis[i.e. state of judgment],
20 Sawasaw ririmih hikimow tere’er boro men na’abar faifiyen,
21 and to{the name} of{same} [the] nations will-expect[ize]."
21 Naatu sabuw etei hai not hai baitumatum i biyanamaim hinayai.’”
22 Then is-carried-toward to{same} [a] being-demonized blind and deaf/mute, and he-heals same, such-as the blind and deaf/mute also to-be-speaking and to-be-viewing,
22 Imaibo sabuw afa orot ta matan fim naatu demon awan gugin toun bububur ma’am hibai hina Jesu biyan hitit iyawas naatu misir tur eo naatu matan igewasin nuw.
23 and all the crowds have-been-being-astounded and have-been-saying, "Not-what[?]; the-same is-being the son [of-]David[?]"
23 Sabuw rau’ay gagamin na’in Jesu abisa iwa’an hi’i’itin hai hikasiy ra’at hio, “Iti orotom David uwan ta?”
24 Moreover, the Pharisees, hear[ing], say, "The-same is_not_casting-out the demons if not in to{the Ba'al-Zebub, chief} of{the demons}."
24 Baise Pharisees hinonowar hio, “Iti orot demon enununih, anayabin demon hai ukwarin wabin Beelzebul fair itin, nati esisinaf.”
25 Moreover, the Jesus, having-beheld the ponderings of{same}, says to{same}, "Every kingdom divided down/against of{sameself} is-being-desolated, and every city or home divided down/against of{sameself} will_not_be-stood,
25 Jesu abisa hinotanot so’ob, naatu uwih eo, “Tafaram ta’imon hinakusib rou’ab namatar hinabiyow boro men manin hiniyowamih, naatu bar meraramaim o ain uf rara’amaim hinakusib hinabiyow hai ma boro hini’afiy.
26 and if the Satan/adversary is-casting-out the Satan/adversary, he-is-divided upon sameself. So, how will-be-stood the kingdom of{same}[?],
26 Imih Demon Ana Aiwob wanawananamaim hinakusib taiyuwih hinabiyow, i ana aiwob wanawanan ana fair boro naririm.
27 and 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, same[plural] will-be judges of{you}.
27 Naatu kwa i ayu Beelzebul fair baitu demon nunih kwarouw kwa’o. Bo kwa a bai’ufununayah i yait ana fairamaim demon tenununih? Isan imih kwa taiyuw abai’ufununayah hai sinafumaim ebi’obaiyi God ana baibatiyen i wan kwamara’at.
28 Moreover, if in to{[the] Spirit} of{God} I am-casting-out the demons, of-consequence the kingdom of{the God} precedes/overtakes upon you.
28 Baise ayu i God Anunin Kakafiyin ana fairamaim demon anununih, imih nati ebi’obaiyit mar ana aiwob i na tit kwa wanawananamaim.
29 Or how is-being-enabled any to-come-into into the home of{the strong} and to-snatch-through the vessels of{same} if-supposing he-should_not_first_bind the strong, and then he-will-snatch-through the home of{same}.
29 “Orot fairin ana bar boro men asir hinarun ana sawar hinabainomih, baise wantoro’ot orot hinab hinafatum nabat, imaibo ana sawar hinabainuw.
30 The not being alongside of{emphatically-me} is-being against of{emphatically-me} and the not gathering alongside of{emphatically-me} is-scattering.
30 “Orot yait ayu airi men abita’imon i ayu au wosai, naatu orot yait men ayu ibaisu airi bobaituw abigenamih, nati orot i wasgeyayan.
31 Through the-same I-am-saying to{you}, every sin and evil-assertion-ia will-be-let-off/from to{the men}; moreover, the evil-assertion-ia of{the Spirit} will_not_be-let-off/from to{the men},
31 Ana’an nati isan imih a tur ao’owen, bowabow kakafih ta ta naatu bai’ib tur ta ta God boro nanotawiyen, baise orot yait Anun Kakafiyin ni’ib isan tur kakafin na’o, i ana bowabow kakafih boro men nanotawiyimih.
32 and who supposing may-say [a] word against of{the son} of{the man}, it-will-be-let-off/from to{same}; moreover, who supposing may-say against of{the Spirit, the Holy,} will_not_be-let-off/from to{same}, nor in to{the-same, the eon}, nor in to{the about-to-be-being}.
32 Naatu orot yait Orot Natun isan tur kakafin na’o nabigigim boro ana bowabow kakafin nanotawiyen, baise orot yait God Anun Kakafiyin isan na’o nabi’iyab, i boro tafaramamaim men nanotawiy na’atube maramaim.
33 Either make the tree good and the fruit of{same} good, or make the tree worthless and the fruit of{same} worthless, for out of{the fruit} the tree is-being-known.
33 “A ai inakaif gewas boro ro’on gewasin inab, a ai men inakaif gewas ro’on boro kakafin inab, anayabin ai i boro ro’onamaim ina’inan.
34 Beget-effects of{vipers}! How[?] you-are-being-enabled to-be-speaking beneficial, being evil[?], for out of{the excess-effect} of{the heart} the mouth is-speaking.
34 Kwa i tuwamorob foufuh, dogor wanawanan kakafin ema’am boro mi’itube tur gewasih kwana’o. Anayabin abisa dogor wanawanan ema’am i awamaim etitit.
35 The beneficial man is-casting-out the beneficial out of{the beneficial wealth}, and the evil man is-casting-out evil out of{the evil wealth}.
35 Orot gewasin ana bar wanawanan sawar gewasih ya ti’inu’in boro nabow naya taiten, naatu orot kakafin ana bar wanawanan sawar kakafih ya ti’inu’in boro naya taiten.
36 Moreover, I-am-saying to{you} that every idle say-effect/statement, which if-supposing the men may-speak, they-will-give-off account about of{same} in to{[the] day} of{judge-sis[i.e. state of judgment]},
36 Imih a tur ao’owen, baibatebat ana maramaim sabuw etei awahimaim tur abisa hi’o boro God ana tur hina’owen aisim nati tur hi’o.
37 for out of{the words} of{you} you-will-be-justified and out of{the words} of{you} you-will-be-justified-down/against/condemned."
37 Naatu o taiyuw a tur io’omaim God boro nibatiyi, naatu o taiyuw a turamaim boro naorereb o i gewas o kakaf.”
38 Then some of{the scribes and Pharisees} respond, saying, "Teacher, we-are-will-ing to-behold [a] sign from of{you}."
38 Imaibo Pharisee naatu Ofafar bai’obaiyenayah afa himisir hi’o, “Bai’obaiyenayan, aki akokok ina’inan ta iniwa’an ana’itin.”
39 Moreover, the respond[ing] says to{same}, "[An] evil and adulterous generation is-seeking-upon [a] sign and [a] sign will_not_be-given to{same} if not the sign of{Jonah the prophet},
39 Baise Jesu iyafut eo, “Kwa iti mar boun nan ana sabuw a fanasair ra’at, ina’inan itinamih kwa’o. Baise ina’inan boro men ta kwana’itinamih, ina’inan ta’imon nati dinab orot Jonah biyanamaim kwa’itinika.
40 for even-as Jonah has-been-being in to{the cavity-ia} of{the whale} three days and three nights, the-same-ly the son of{the man} will-be in to{the heart} of{the earth} three days and three nights.
40 Jonah siy gagamin tonan yan wanawanan in fai tounu auyit tounu na’atube, Orot Natun boro fai tounu auyit tounu me wanawanan na’in.
41 Men, Ninevites, will-stand-up in to{the judge-sis[i.e. state of judgment]} alongside of{the generation}, of{the-same} and will-judge-against same, that they-change-minds/thinking into the proclaim-effect of{Jonah} and, behold, greater-than of{Jonah} here.
41 Jonah binan Nineveh sabuw hinonowar ufunamaim hai bowabow kakafih hisisinaf etei hihamiyen, imih baibatebat ana veya boro hinamisir kwa kwabiwa’an kakaf isan boro hina’uwi, anayabin binan iti boun abit i men marasika Jonah bibinan na’atube’emih!
42 [The] queen of{[the] south/southwest} will-be-roused in to{the judge-sis[i.e. state of judgment]} alongside of{the generation}, of{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, greater-than of{Solomon} here.
42 Na’atube tafaram Sheba hai aiwob babin Solomon ana binan gewasin nowaramih ana tafaram ef yok na’in ihamiy na tur nowar, imih baibatebat ana veya boro namisir, kwabiwa’an kakaf isan na’uwi, anayabin Solomon bibinan i men boun ayu abibinan na’atube’emih!
43 Moreover, when-supposing the unclean spirit may-come-out from of{the man} it-is-being-come-through through of{waterless places} seeking rest and is_not_discovering.
43 “Demon kakafin orot biyanamaim ema’am tenun etit i boro watu owararinamaim ma baiyarir isan ana efan nanuwet, naatu efan men natitita’ur na’at,
44 Then it-is-saying, "Into the house of{me} I-will-upon-turn whence I-come-out" and, come[ing], is-discovering being-vacant, having-been-swept, and having-been-arranged/ordered.
44 i boro na’o, ‘Ayu boro anamatabir maiye au ubar anan.’ Naatu namatabir nan ana bar natitit, ana bar wanawanan i owararin naatu hirereb hiyabuna inu’in boro na’itin.
45 Then it-is-being-gone and is-taking-along alongside of{sameself} seven different-other spirits more-evil-than of{sameself}, and, come[ing]-into, is-housing-down there, and is-being-become the last of{the man, the-there,} worse-than of{the first}. The-same-ly it-will-be also to{the generation, the-same, the evil}."
45 Imaibo boro namatabir maiye demon kakafih anababatun etei seven nanawiyih bairi hinan nati bar hinasusuw hinama. Naatu nati orot i boro na’af narauwabon men marasika ma’am na’atube’emih. Imih iti sabuw boun hima kakafih tesisinaf boro isah na’atube namatar.”
46 Moreover, still of{same speaking} to{the crowds}, behold, the mother and the brothers of{same} had-stood outside, seeking to-speak to{same}.
46 Jesu eo, sabuw hima hinonowar ana tur baisawarina’e, hinah taitin hina hitit ufun hibat hi’o, “Aki akokok Jesu bairi ana’o.”
47 Moreover, someone says to{same}, "Behold, the mother of{you} and the brothers of{you} have-stood outside seeking to-speak to{you}."
47 Basit orot ta run Jesu iu, “Hinat taiti hina ufun tebatabat, tekokok bairi kwana’o.”
48 Moreover, the respond[ing] says to{the say[ing]} to{same}, "Who[?] is-being the mother of{me} and who are-being the brothers of{me}[?],"
48 Jesu orot iya’afut eo, “Ayu hinai naatu taitu anababatun ana’o inanowar.”
49 and, stretch[ing]-out the hand of{same} upon the disciples of{same}, he-says, "Behold the mother of{me} and the brothers of{me},
49 Imaibo ana bai’ufununayah isah uman fufunih eo, “Ayu hinai naatu taitu i iti tema’am ku’itih.
50 for the-who supposing would-do the will-effect of{the Father} of{me, the} in to{heavens}, same is-being of{me} brother and sister and mother."
50 Orot yait ayu Tamai maramaim eo na’atube fanan bai esisinaf i ayu taiu, ayu rubu naatu ayu hinai.”
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