New Testament, English-Polish / Nowy Testament, angielsko-polski - ebook
New Testament, English-Polish / Nowy Testament, angielsko-polski - ebook
Dwujęzyczne wydanie Pisma Świętego Nowego Testamentu, pozwalające na poznawanie Słowa Bożego i jednoczesne uczenie się języka angielskiego. Angielski tekst Nowego Testamentu został zaczerpnięty z World English Bible, polski zaś pochodzi z nowego przekładu Pisma Świętego opracowanego przez Ewangeliczny Instytut Biblijny.
Ebook charakteryzuje się wygodną i intuicyjną nawigacją, umożliwiającą sprawne poruszanie się zarówno w ramach jednej wersji Nowego Testamentu, jak i szybkie przechodzenie do analogicznego fragmentu w innym języku (przejście do drugiej wersji językowej jest możliwe z poziomu każdego wersetu).
|Kategoria:||Wiara i religia|
|Rozmiar pliku:||1,8 MB|
The Book you have in your hands is not just another piece of literature. It describes how Jesus Christ, the Son of God, whose will lets you breathe, prepared the New Covenant and invites people to enter it. On the next pages you will find more about its terms and the privileges.
This Book is a collection of many ancient documents. They were written in Greek of the first decades of our common era. These documents were subsequently arranged to form what is known as the Holy Scriptures of the New Testament. It continues to be the most important message to mankind and the most significant evidence of the vital relationship between God and man.
Those who know Greek may enjoy the riches of the New Testament in the original language. Such people, however, are few and far between. The majority needs to have these writings translated. This is why translations play such a pivotal role. They recount circumstances and facts that are of utmost importance to every living person. Otherwise, these facts would remain unknown. And what a lamentable loss it would be. For the New Covenant is ready! God has already signed it with the blood of His Son.
Over the centuries, millions of people have become party to this New Covenant. What about you? If you still have not, read this – and sign it with your decision to follow in Jesus’ footsteps. The next pages will give you more details.
Table of ContentsSłowo zaproszenia
Trzymasz w ręku szczególną Książkę. Opisuje ona okoliczności, w jakich Jezus Chrystus, Syn Boga, z którego woli żyjesz, przygotował Nowe Przymierze i zaprasza ludzi do jego zawarcia. Na dalszych stronach znajdziesz informacje o tym, na czym polega to Przymierze i jakie wynikają z niego przywileje.
Niniejsza Książka jest zbiorem wielu dokumentów starożytności. Zostały one spisane w języku greckim, jakim posługiwano się w pierwszym wieku naszej ery. Pisma te zebrano następnie w to, co od wieków nazywa się Pismem Świętym Nowego Testamentu. Stanowi ono najważniejsze przesłanie dla ludzkości i najbardziej znaczący dowód żywych relacji między Bogiem a człowiekiem.
Ci, którzy znają język grecki, mogą cieszyć się tekstem oryginalnym. Takie osoby są jednak mniejszością. Większość potrzebuje przekładów. Spełniają one ogromną rolę. Dzięki nim ożywają i przemawiają do nas prawdy, które w przeciwnym razie pozostawałyby całkowicie nieznane. A to byłaby niepowetowana strata. Szczególnie, że Nowe Przymierze jest gotowe! Bóg podpisał je krwią swego Syna.
Miliony ludzi na przestrzeni wieków stały się stroną tego Przymierza. Czy Ty również? Jeśli jeszcze nie, to przeczytaj i podpisz je swoim pójściem w ślady Jezusa Chrystusa. Szczegóły na dalszych stronach.
Spis treściEnglish New Testament: Notes about the translation
The World English Bible is an update of the American Standard Version (ASV), published in 1901. A custom computer program updated the archaic words and word forms to contemporary equivalents, and then a team of volunteers proofread and updated the grammar.
The New Testament was updated to conform to the Majority Text reconstruction of the original Greek manuscripts, thus taking advantage of the superior access to manuscripts that we have now compared to when the original ASV was translated.
The style of the World English Bible, while fairly literally translated, is in informal, spoken English. The WEB is designed to sound good and be accurate when read aloud. It is not formal in its language, just as the original Greek of the New Testament was not formal. The WEB uses contractions rather freely.
The World English Bible doesn’t capitalize pronouns pertaining to God. The original manuscripts made no such distinction. The Greek manuscripts were written in all upper case letters. Attempting to add in such a distinction raises some difficulties in translating dual-meaning Scriptures.
Because World English Bible uses the Majority Text as the basis for the New Testament, you may notice the following differences in comparing the WEB to other translations:
- The order of Matthew 23:13 and 14 is reversed in some translations.
- Luke 17:36 and Acts 15:34, which are not found in the majority of the Greek Manuscripts (and are relegated to footnotes in the WEB) may be included in some other translations.
- Romans 14:24-26 in the WEB may appear as Romans 16:25-27 in other translations.
- 1 John 5:7-8 contains an addition in some translations, including the KJV. Erasmus admitted adding this text to his published Greek New Testament, even though he could at first find no Greek manuscript support for it, because he was being pressured by men to do so, and because he didn’t see any doctrinal harm in it. Lots of things not written by John in this letter are true, but we decline to add them to what the Holy Spirit inspired through John.
- With all of the above and some other places where lack of clarity in the original manuscripts has led to multiple possible readings, significant variants are listed in footnotes. The reading that in our prayerful judgment is best is in the main text.
In translation notes, "NU" refers to Nestle/Aland UBS critical New Testament textual variants, and "TR" refers to Textus Receptus textual variants.
For answers to frequently asked questions about the World English Bible, please visit WorldEnglishBible.org.Ważniejsze uwagi o przekładzie
Tekst źródłowy Nowego Przymierza
Podstawą prac przekładowych był tekst i aparat krytyczny zawarty w 27. wydaniu Novum Testamentum Graece Nestlego-Alanda (Deutsche Bibelgesellschaft, Stuttgart 1993). Do tekstu głównego przekładu włączono jednak kilkanaście wariantów występujących w Tekście większościowym. Są to: Mt 6:13b; Mt 17:21; Mt 18:11; Mt 18:15a; Mt 23:14; Mk 7:16; Mk 9:44; Mk 9:46; Mk 11:26; Mk 15:28; Łk 1:28; Łk 9:55-56; Łk 17:36; Łk 23:17; J 5:3b-4; 1 Kor 11:29. Włączono też dwa warianty występujące w Tekście przyjętym: Dz 8:37 i Dz 15:34.
Na przedstawiony wyżej kształt tekstu głównego zdecydowano się dlatego, że przekłady tekstu krytycznego prezentowanego we wspomnianym wyżej 27. wydaniu Novum Testamentum Graece już na rynku istnieją. Poza tym taki tekst główny ma wieloletnią tradycję w ewangelicznej części chrześcijaństwa polskiego. Warianty tekstowe zostały szczegółowo opisane. Sposób opisu jest w większości przypadków taki, jak w aparacie krytycznym Novum Testamentum Graece. Drobiazgowość opisu wariantów wynika z sygnalizowanego tłumaczom zainteresowania Czytelników, ale też wymaga sięgnięcia do literatury specjalistycznej w formie drukowanej lub elektronicznej. Przekłady homogeniczne, tj. jednorodne, tekstów: krytycznego, większościowego i przyjętego ukażą się w niedalekiej przyszłości, najpierw w formie elektronicznej.
Ważniejsze zmiany nowego wydania
Niniejszy przekład Nowego Przymierza ukazuje się w trzecim, poprawionym wydaniu. Wprowadzone zmiany i korekty wynikają z poczytności przekładu, z uwag szerokiego grona Czytelników, ale także z rozszerzenia zakresu przełożonych ksiąg o Księgę Psalmów. Zmiany obejmują: (1) Cytaty Księgi Psalmów w księgach Nowego Testamentu. Zaznaczono przy tym przypadki, w których cytat nie koresponduje z tekstem hebrajskim. (2) Formę literacką. Tekst poprawiano mając na uwadze precyzję wyrazu myśli oraz piękno języka polskiego. (3) Korektę omyłek i niedociągnięć redakcyjnych zauważonych we wcześniejszych wydaniach.
Przekład literacki i jego adresaci
Prezentowany przekład jest przekładem literackim. Znaczy to, że w procesie tłumaczenia starano się język greckiego oryginału podporządkować wymogom języka polskiego.
Przekład adresowany jest do całego społeczeństwa, szczególnie jednak do osób: (1) nieobeznanych, lub słabo obeznanych, z kulturą czasów biblijnych; (2) zajmujących się ewangelizacją, wychowaniem chrześcijańskim, kaznodziejstwem i duszpasterstwem. Jako taki nie powinien on być traktowany jako przekład jedyny. Powinien wręcz zachęcać do korzystania z innych przekładów, a ostatecznie do jak najszerszego odwoływania się do tekstu greckiego.
Literackość a wierność przekładu
Literackość przekładu nie oznacza, że jest on przekładem mniej wiarygodnym niż inne przekłady (na przykład tzw. przekłady dosłowne). Tam, gdzie chodziło o przekazanie myśli teologicznej, niniejszy przekład czyni to w sposób dosłowny, to znaczy podporządkowuje język polski sposobowi wyrażania myśli w języku oryginalnym. Literackość odnosi się głównie: (1) do realiów życia codziennego; (2) do narracji historycznych i geograficznych; (3) do stosowania zaimków zamiast powtarzania tych samych słów lub do wtrącania imion autorów wypowiedzi tam, gdzie brak tego mógłby zamazywać znaczenie tekstu; (4) do przekładu idiomów; (5) do związków frazeologicznych; (6) do miar i wag, jednak tylko tam, gdzie nie mają one znaczenia symbolicznego. Słowa dodane, nie występujące w tekście greckim, ujęto w nawiasy kwadratowe, ale tylko w tych przypadkach, gdzie nie wynikają one z tekstu. Nie zaznaczono słów dodanych ze względu na brak polskich odpowiedników (np. gr. hades przetłumaczono wyrażeniem świat zmarłych) lub ze względu na konieczność podziału bardzo długich zdań na krótsze.
Ze względu na adresatów przekładu zaproponowano nowe określenia dla niektórych terminów, na przykład Opiekun (dla wcześniejszego Pocieszyciel), przełożony lub starszy (dla wcześniejszego biskup), opiekun lub przedstawiciel (dla wcześniejszego diakon), miejsce kary lub gęste mroki miejsca kary (dla poprzedniego piekło).
Oznajmujący, zachęcający i estetyczny wymiar zaleceń etycznych właściwych dla Nowego Przymierza starano się oddać słowami, które na taki wymiar wskazują (np. przymiotnikami: piękny, szlachetny, wspaniały zamiast dobry).
Słownictwo apostoła Pawła wyrażające wymiar rzeczywistości w Chrystusie tłumaczono bez wyjaśniających uproszczeń zakładając, że po przeczytaniu wszystkich pism apostoła jego myśl stanie się dla Czytelnika jasna. Rozróżniono jednak wyrażenie wiara w Chrystusa od wyrażenia wiara Chrystusa. To drugie tłumaczono jako zawierzenie Chrystusowi lub wiara Chrystusowi.
Greckie aion zdecydowano się tłumaczyć konsekwentnie jako wiek, a to ze względu na nowotestamentową perspektywę dziejów.
Nie upraszczano słownictwa brzemiennego w znaczenie teologiczne, np. duch, dusza, grzech, odkupienie, potępienie, przebłaganie, ucisk, zbawienie itp.
Niektóre terminy świadomie tłumaczono niekonsekwentnie, aby Czytelnik mógł sobie poszerzyć ich zakres znaczeniowy. Na przykład gr. sodzo tłumaczono jako zbawić, ocalić lub uzdrowić, a gr. parabole jako podobieństwo, przykład i porównanie.
Przekład dla wszystkich
Niniejszy przekład jest pierwszym powstającym w ramach polskiego chrześcijaństwa ewangelicznego. Nie jest jednak przekładem wyznaniowym. Adresowany jest — jak wspomniano — do całego społeczeństwa.
Przekład przyjazny przemianom
Celem tłumaczy i wydawców nie było dostarczenie Czytelnikowi przekładu na długie wieki. Chodziło raczej o przekład, który odpowiadałby aktualnym potrzebom zmieniającej się rzeczywistości. Wiele elementów niniejszego dzieła ma charakter eksperymentu, na przykład szczegółowość opisów wariantów, wielość odsyłaczy i słownik nazw własnych. Jeśli niniejsze wydanie Nowego Przymierza okaże się wydarzeniem godnym zauważenia, to następne wydania na pewno będą bogatsze o sugestie wyrażone zarówno w aplauzie, jak i w krytyce.
Naturalną rzeczą są wyrazy uznania i wdzięczności, choć jest oczywiste, że te najważniejsze pozostają w sferze rzeczywistości nadchodzącej. Jesteśmy wdzięczni wszystkim — małym i wielkim — za wszelkie fachowe, duchowe i materialne wsparcie — małe i wielkie. Nie sposób wymieniać na tych stronicach setek osób w różnym stopniu zaangażowanych, lecz tak samo ważnych. Ich imiona i nazwiska — za ich zgodą — zamieścimy w innym trybie lub w osobnej publikacji.Wykaz skrótów
Skróty ksiąg biblijnych
Stary Testament: Rdz, Wj, Kpł, Lb, Pwt, Joz, Sdz, Rt, 1-2Sm, 1-2Krl, 1-2Krn, Ezd, Ne, Est, Jb, Ps, Prz, Kzn, Pnp, Iz, Jr, Tr, Ez, Dn, Oz, Jl, Am, Ab, Jo, Mi, Na, Ha, So, Ag, Za, Ml.
Nowy Testament: Mt, Mk, Łk, J, Dz, Rz, 1-2Kor, Ga, Ef, Flp, Kol, 1-2Ts, 1-2Tm, Tt, Flm, Hbr, Jk, 1-2P, 1-3J, Jd, Obj.
A — Kodeks Aleksandryjski
ak. — akkadyjski
arab. — arabski
aram. — aramejski
BHS — Biblia Hebraica Stuttgartensia 1997. K. Elliger, W. Rudolf, ed., wyd. 5. Stuttgart: Deutsche Bibelgesellschaft.
imp. — imperativus
JHWH — Imię własne Boga, Jahwe.
G, G^(mss) — Septuaginta, manuskrypty Septuaginty
gr. — grecki
H — przekład Hieronima
Hex — źródła heksaplaryczne
hbr. — hebrajski
hl — hapax legomenon, słowo użyte tylko raz w tekście Psalmów.
L — recenzja Lucjana
l. — lub
l.p., l.m. — liczba pojedyncza, liczba mnoga.
MT, MT^(mss) — tekst masorecki, manuskrypty tekstu masoreckiego
K — wersja ketiw oznaczająca w MT wyrażenie zaświadczone w tekście głównym, co do którego istnieje sugestia — Q, czyli: qere — że należy odczytywać je inaczej.
ms, mss — manuskrypt, manuskrypty
por. — porównaj
Q — wersja qere odnosząca się w MT do sugestii, jak należy czytać wyrażenie K, czyli: ketiw, zapisane w tekście głównym.
pers. — perski
S — tekst syryjski
Tg — targum
Vg — wulgata
w., ww. — wiersz, wiersze
zob. — zobacz
— nawias kwadratowy zamyka wyrazy lub wyrażenia, których w oryginale wyraźnie brak, a które w odczuciu tłumaczy wyjaśniają lub stanowią opcję wyjaśnienia znaczenia tekstu.
α’— przekład Akwili
ε’ — Quinta, edycja heksaplaryczna
εβρ’ — wydania hebrajskie
θ’ — przekład Teodocjona
σ’ — przekład SymmachaThe Good News According to Matthew
CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
Touch/click any header to go back to the beginning of the book. Touch/click any verse number to go the equivalent part of the Polish text.
^(1.1) The book of the genealogy of Jesus Christ^(), the son of David, the son of Abraham. ^(1.2) Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. ^(1.3) Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. ^(1.4) Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. ^(1.5) Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. ^(1.6) Jesse became the father of King David. David became the father of Solomon by her who had been Uriah’s wife. ^(1.7) Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. ^(1.8) Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. ^(1.9) Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. ^(1.10) Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. ^(1.11) Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. ^(1.12) After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. ^(1.13) Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. ^(1.14) Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud. ^(1.15) Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. ^(1.16) Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus^(), who is called Christ. ^(1.17) So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.
^(1.18) Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregnant by the Holy Spirit. ^(1.19) Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. ^(1.20) But when he thought about these things, behold^(), an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, don’t be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. ^(1.21) She shall give birth to a son. You shall call his name Jesus, for it is he who shall save his people from their sins.”
^(1.22) Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying,
^(1.23) “Behold, the virgin shall be with child,
and shall give birth to a son.
They shall call his name Immanuel”;
which is, being interpreted, “God with us.”
^(1.24) Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; ^(1.25) and didn’t know her sexually until she had given birth to her firstborn son. He named him Jesus.
^(2.1) Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men^() from the east came to Jerusalem, saying, ^(2.2) “Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.” ^(2.3) When King Herod heard it, he was troubled, and all Jerusalem with him. ^(2.4) Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born. ^(2.5) They said to him, “In Bethlehem of Judea, for this is written through the prophet,
^(2.6) ‘You Bethlehem, land of Judah,
are in no way least among the princes of Judah:
for out of you shall come a governor,
who shall shepherd my people, Israel.’”
^(2.7) Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. ^(2.8) He sent them to Bethlehem, and said, “Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him.”
^(2.9) They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was. ^(2.10) When they saw the star, they rejoiced with exceedingly great joy. ^(2.11) They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. ^(2.12) Being warned in a dream that they shouldn’t return to Herod, they went back to their own country another way.
^(2.13) Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him.”
^(2.14) He arose and took the young child and his mother by night, and departed into Egypt, ^(2.15) and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called my son.”
^(2.16) Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. ^(2.17) Then that which was spoken by Jeremiah the prophet was fulfilled, saying,
^(2.18) “A voice was heard in Ramah,
lamentation, weeping and great mourning,
Rachel weeping for her children;
she wouldn’t be comforted,
because they are no more.”
^(2.19) But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, ^(2.20) “Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child’s life are dead.”
^(2.21) He arose and took the young child and his mother, and came into the land of Israel. ^(2.22) But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee, ^(2.23) and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: “He will be called a Nazarene.”
^(3.1) In those days, John the Baptizer came, preaching in the wilderness of Judea, saying, ^(3.2) “Repent, for the Kingdom of Heaven is at hand!” ^(3.3) For this is he who was spoken of by Isaiah the prophet, saying,
“The voice of one crying in the wilderness,
make ready the way of the Lord.
Make his paths straight.”
^(3.4) Now John himself wore clothing made of camel’s hair, with a leather belt around his waist. His food was locusts and wild honey. ^(3.5) Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him. ^(3.6) They were baptized^() by him in the Jordan, confessing their sins. ^(3.7) But when he saw many of the Pharisees and Sadducees coming for his baptism^(), he said to them, “You offspring of vipers, who warned you to flee from the wrath to come? ^(3.8) Therefore produce fruit worthy of repentance! ^(3.9) Don’t think to yourselves, ‘We have Abraham for our father,’ for I tell you that God is able to raise up children to Abraham from these stones.
^(3.10) “Even now the ax lies at the root of the trees. Therefore every tree that doesn’t produce good fruit is cut down, and cast into the fire. ^(3.11) I indeed baptize^() you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit^(). ^(3.12) His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire.”
^(3.13) Then Jesus came from Galilee to the Jordan^() to John, to be baptized by him. ^(3.14) But John would have hindered him, saying, “I need to be baptized by you, and you come to me?”
^(3.15) But Jesus, answering, said to him, “Allow it now, for this is the fitting way for us to fulfill all righteousness.” Then he allowed him. ^(3.16) Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. ^(3.17) Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.”
^(4.1) Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. ^(4.2) When he had fasted forty days and forty nights, he was hungry afterward. ^(4.3) The tempter came and said to him, “If you are the Son of God, command that these stones become bread.”
^(4.4) But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.’”
^(4.5) Then the devil took him into the holy city. He set him on the pinnacle of the temple, ^(4.6) and said to him, “If you are the Son of God, throw yourself down, for it is written, ‘He will put his angels in charge of you.’ and,
‘On their hands they will bear you up,
so that you don’t dash your foot against a stone.’”
^(4.7) Jesus said to him, “Again, it is written, ‘You shall not test the Lord, your God.’”
^(4.8) Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. ^(4.9) He said to him, “I will give you all of these things, if you will fall down and worship me.”
^(4.10) Then Jesus said to him, “Get behind me^(), Satan! For it is written, ‘You shall worship the Lord your God, and you shall serve him only.’”
^(4.11) Then the devil left him, and behold, angels came and served him. ^(4.12) Now when Jesus heard that John was delivered up, he withdrew into Galilee. ^(4.13) Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali, ^(4.14) that it might be fulfilled which was spoken through Isaiah the prophet, saying,
^(4.15) “The land of Zebulun and the land of Naphtali,
toward the sea, beyond the Jordan,
Galilee of the Gentiles,
^(4.16) the people who sat in darkness saw a great light,
to those who sat in the region and shadow of death,
to them light has dawned.”
^(4.17) From that time, Jesus began to preach, and to say, “Repent! For the Kingdom of Heaven is at hand.”
^(4.18) Walking by the 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. ^(4.19) He said to them, “Come after me, and I will make you fishers for men.”
^(4.20) They immediately left their nets and followed him. ^(4.21) 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. He called them. ^(4.22) They immediately left the boat and their father, and followed him.
^(4.23) Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people. ^(4.24) The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. ^(4.25) Great multitudes from Galilee, Decapolis, Jerusalem, Judea and from beyond the Jordan followed him.
^(5.1) Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. ^(5.2) He opened his mouth and taught them, saying,
^(5.3) “Blessed are the poor in spirit,
for theirs is the Kingdom of Heaven.
^(5.4) Blessed are those who mourn,
for they shall be comforted.
^(5.5) Blessed are the gentle,
for they shall inherit the earth^().
^(5.6) Blessed are those who hunger and thirst after righteousness,
for they shall be filled.
^(5.7) Blessed are the merciful,
for they shall obtain mercy.
^(5.8) Blessed are the pure in heart,
for they shall see God.
^(5.9) Blessed are the peacemakers,
for they shall be called children of God.
^(5.10) Blessed are those who have been persecuted for righteousness’ sake,
for theirs is the Kingdom of Heaven.
^(5.11) “Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. ^(5.12) Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.
^(5.13) “You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men. ^(5.14) You are the light of the world. A city located on a hill can’t be hidden. ^(5.15) Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house. ^(5.16) Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.
^(5.17) “Don’t think that I came to destroy the law or the prophets. I didn’t come to destroy, but to fulfill. ^(5.18) For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter^() or one tiny pen stroke^() shall in any way pass away from the law, until all things are accomplished. ^(5.19) Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. ^(5.20) For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
^(5.21) “You have heard that it was said to the ancient ones, ‘You shall not murder;’ and ‘Whoever murders will be in danger of the judgment.’ ^(5.22) But I tell you, that everyone who is angry with his brother without a cause^() will be in danger of the judgment; and whoever says to his brother, ‘Raca!’^() will be in danger of the council; and whoever says, ‘You fool!’ will be in danger of the fire of Gehenna^().
^(5.23) “If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, ^(5.24) leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. ^(5.25) Agree with your adversary quickly, while you are with him on the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. ^(5.26) Most certainly I tell you, you shall by no means get out of there, until you have paid the last penny^().
^(5.27) “You have heard that it was said^(), ‘You shall not commit adultery;’ ^(5.28) but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. ^(5.29) If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna^(). ^(5.30) If your right hand causes you to stumble, cut it off, and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna^().
^(5.31) “It was also said, ‘Whoever shall put away his wife, let him give her a writing of divorce,’ ^(5.32) but I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.
^(5.33) “Again you have heard that it was said to them of old time, ‘You shall not make false vows, but shall perform to the Lord your vows,’ ^(5.34) but I tell you, don’t swear at all: neither by heaven, for it is the throne of God; ^(5.35) nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. ^(5.36) Neither shall you swear by your head, for you can’t make one hair white or black. ^(5.37) But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’ Whatever is more than these is of the evil one.
^(5.38) “You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ ^(5.39) But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. ^(5.40) If anyone sues you to take away your coat, let him have your cloak also. ^(5.41) Whoever compels you to go one mile, go with him two. ^(5.42) Give to him who asks you, and don’t turn away him who desires to borrow from you.
^(5.43) “You have heard that it was said, ‘You shall love your neighbor^() and hate your enemy.’^() ^(5.44) But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, ^(5.45) that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ^(5.46) For if you love those who love you, what reward do you have? Don’t even the tax collectors do the same? ^(5.47) If you only greet your friends, what more do you do than others? Don’t even the tax collectors^() do the same? ^(5.48) Therefore you shall be perfect, just as your Father in heaven is perfect.
^(6.1) “Be careful that you don’t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. ^(6.2) Therefore when you do merciful deeds, don’t sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most certainly I tell you, they have received their reward. ^(6.3) But when you do merciful deeds, don’t let your left hand know what your right hand does, ^(6.4) so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly.
^(6.5) “When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most certainly, I tell you, they have received their reward. ^(6.6) But you, when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. ^(6.7) In praying, don’t use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. ^(6.8) Therefore don’t be like them, for your Father knows what things you need, before you ask him. ^(6.9) Pray like this: ‘Our Father in heaven, may your name be kept holy. ^(6.10) Let your Kingdom come. Let your will be done, as in heaven, so on earth. ^(6.11) Give us today our daily bread. ^(6.12) Forgive us our debts, as we also forgive our debtors. ^(6.13) Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’^()
^(6.14) “For if you forgive men their trespasses, your heavenly Father will also forgive you. ^(6.15) But if you don’t forgive men their trespasses, neither will your Father forgive your trespasses.
^(6.16) “Moreover when you fast, don’t be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward. ^(6.17) But you, when you fast, anoint your head, and wash your face; ^(6.18) so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you.
^(6.19) “Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; ^(6.20) but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don’t break through and steal; ^(6.21) for where your treasure is, there your heart will be also.
^(6.22) “The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. ^(6.23) But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!
^(6.24) “No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can’t serve both God and Mammon. ^(6.25) Therefore I tell you, don’t be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn’t life more than food, and the body more than clothing? ^(6.26) See the birds of the sky, that they don’t sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren’t you of much more value than they?
^(6.27) “Which of you, by being anxious, can add one moment^() to his lifespan? ^(6.28) Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin, ^(6.29) yet I tell you that even Solomon in all his glory was not dressed like one of these. ^(6.30) But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won’t he much more clothe you, you of little faith?
^(6.31) “Therefore don’t be anxious, saying, ‘What will we eat?’, ‘What will we drink?’ or, ‘With what will we be clothed?’ ^(6.32) For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things. ^(6.33) But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well. ^(6.34) Therefore don’t be anxious for tomorrow, for tomorrow will be anxious for itself. Each day’s own evil is sufficient.
^(7.1) “Don’t judge, so that you won’t be judged. ^(7.2) For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. ^(7.3) Why do you see the speck that is in your brother’s eye, but don’t consider the beam that is in your own eye? ^(7.4) Or how will you tell your brother, ‘Let me remove the speck from your eye;’ and behold, the beam is in your own eye? ^(7.5) You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother’s eye.
^(7.6) “Don’t give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces.
^(7.7) “Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. ^(7.8) For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. ^(7.9) Or who is there among you, who, if his son asks him for bread, will give him a stone? ^(7.10) Or if he asks for a fish, who will give him a serpent? ^(7.11) If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! ^(7.12) Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
^(7.13) “Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. ^(7.14) How^() narrow is the gate, and restricted is the way that leads to life! Few are those who find it.
^(7.15) “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves. ^(7.16) By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? ^(7.17) Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. ^(7.18) A good tree can’t produce evil fruit, neither can a corrupt tree produce good fruit. ^(7.19) Every tree that doesn’t grow good fruit is cut down, and thrown into the fire. ^(7.20) Therefore by their fruits you will know them. ^(7.21) Not everyone who says to me, ‘Lord, Lord,’ will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. ^(7.22) Many will tell me in that day, ‘Lord, Lord, didn’t we prophesy in your name, in your name cast out demons, and in your name do many mighty works?’ ^(7.23) Then I will tell them, ‘I never knew you. Depart from me, you who work iniquity.’
^(7.24) “Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. ^(7.25) The rain came down, the floods came, and the winds blew, and beat on that house; and it didn’t fall, for it was founded on the rock. ^(7.26) Everyone who hears these words of mine, and doesn’t do them will be like a foolish man, who built his house on the sand. ^(7.27) The rain came down, the floods came, and the winds blew, and beat on that house; and it fell—and great was its fall.”
^(7.28) When Jesus had finished saying these things, the multitudes were astonished at his teaching, ^(7.29) for he taught them with authority, and not like the scribes.
^(8.1) When he came down from the mountain, great multitudes followed him. ^(8.2) Behold, a leper came to him and worshiped him, saying, “Lord, if you want to, you can make me clean.”
^(8.3) Jesus stretched out his hand, and touched him, saying, “I want to. Be made clean.” Immediately his leprosy was cleansed. ^(8.4) Jesus said to him, “See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.”
^(8.5) When he came into Capernaum, a centurion came to him, asking him, ^(8.6) and saying, “Lord, my servant lies in the house paralyzed, grievously tormented.”
^(8.7) Jesus said to him, “I will come and heal him.”
^(8.8) The centurion answered, “Lord, I’m not worthy for you to come under my roof. Just say the word, and my servant will be healed. ^(8.9) For I am also a man under authority, having under myself soldiers. I tell this one, ‘Go,’ and he goes; and tell another, ‘Come,’ and he comes; and tell my servant, ‘Do this,’ and he does it.”
^(8.10) When Jesus heard it, he marveled, and said to those who followed, “Most certainly I tell you, I haven’t found so great a faith, not even in Israel. ^(8.11) I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, ^(8.12) but the children of the Kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth.” ^(8.13) Jesus said to the centurion, “Go your way. Let it be done for you as you have believed.” His servant was healed in that hour.
^(8.14) When Jesus came into Peter’s house, he saw his wife’s mother lying sick with a fever. ^(8.15) He touched her hand, and the fever left her. She got up and served him^(). ^(8.16) When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; ^(8.17) that it might be fulfilled which was spoken through Isaiah the prophet, saying, “He took our infirmities, and bore our diseases.” ^(8.18) Now when Jesus saw great multitudes around him, he gave the order to depart to the other side.
^(8.19) A scribe came, and said to him, “Teacher, I will follow you wherever you go.”
^(8.20) Jesus said to him, “The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.”
^(8.21) Another of his disciples said to him, “Lord, allow me first to go and bury my father.”
^(8.22) But Jesus said to him, “Follow me, and leave the dead to bury their own dead.”
^(8.23) When he got into a boat, his disciples followed him. ^(8.24) Behold, a violent storm came up on the sea, so much that the boat was covered with the waves, but he was asleep. ^(8.25) They came to him, and woke him up, saying, “Save us, Lord! We are dying!”
^(8.26) He said to them, “Why are you fearful, O you of little faith?” Then he got up, rebuked the wind and the sea, and there was a great calm.
^(8.27) The men marveled, saying, “What kind of man is this, that even the wind and the sea obey him?”
^(8.28) When he came to the other side, into the country of the Gergesenes^(), two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way. ^(8.29) Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?” ^(8.30) Now there was a herd of many pigs feeding far away from them. ^(8.31) The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.”
^(8.32) He said to them, “Go!”
They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. ^(8.33) Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. ^(8.34) Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.
This is a free sample. To read further, please order the full version.Nowe Przymierze: Pismo Święte Nowego Testamentu, Wydanie trzecie
© 2012 Ewangeliczny Instytut Biblijny, www.feib.pl
Tłumaczenie: Anna Haning, Piotr Zaremba (Mt, Mk, Łk, J, Rz, Hbr); Piotr Zaremba (pozostałe księgi)
Nazwy własne: Krzysztof Sielicki
Redakcja naukowa: Dariusz Banicki, Adam Ciorga, Anna Haning, Agnieszka Piątek, Andrzej Zaborski
Konsultacja polonistyczna: Ewa Sawicka (†), Marta Tylenda-Wodniczak, Karolina J. Zaremba
Sponsor przekładu: In Touch Mission International
All Rights Reserved. Wszelkie prawa zastrzeżone. Przedruk, odtwarzanie lub przetwarzanie całości lub fragmentów książki w mediach każdego rodzaju wymaga pisemnego zezwolenia Ewangelicznego Instytutu Biblijnego.Recommended / Polecamy
THE HOLY BIBLE
World English Bible
The World English Bible is an update of the American Standard Version (ASV) of the Holy Bible. Its style, while fairly literally translated, is in informal, spoken English. The WEB is designed to sound good and be accurate when read aloud.
Key features of the World English Bible:
- The Majority Text used as the basis for the New Testament,
- God’s Proper Name in the Old Testament translated as “Yahweh”,
- Over 1,000 Translation Notes provided throughout the volume, offering important information concerning the translation of the Bible text (original wording, multiple possible readings, significant variants),
- A helpful Glossary of Biblical Words.
The ebook edition offers a very intuitive and user-friendly navigation.Endnotes / Przypisy
- The Good News According to Matthew / Ewangelia według św. Mateusza
- The Good News According to Mark / Ewangelia według św. Marka
- The Good News According to Luke / Ewangelia według św. Łukasza
- The Good News According to John / Ewangelia według św. Jana
- The Acts of the Apostles / Dzieje Apostolskie
- Paul’s Letter to the Romans / List św. Pawła do Rzymian
- Paul’s First Letter to the Corinthians / Pierwszy List św. Pawła do Koryntian
- Paul’s Second Letter to the Corinthians / Drugi List św. Pawła do Koryntian
- Paul’s Letter to the Galatians / List św. Pawła do Galacjan
- Paul’s Letter to the Ephesians / List św. Pawła do Efezjan
- Paul’s Letter to the Philippians / List św. Pawła do Filipian
- Paul’s Letter to the Colossians / List św. Pawła do Kolosan
- Paul’s First Letter to the Thessalonians / Pierwszy List św. Pawła do Tesaloniczan
- Paul’s Second Letter to the Thessalonians / Drugi List św. Pawła do Tesaloniczan
- Paul’s First Letter to Timothy / Pierwszy List św. Pawła do Tymoteusza
- Paul’s Second Letter to Timothy / Drugi List św. Pawła do Tymoteusza
- List św. Pawła do Tytusa
- Paul’s Letter to Philemon / List św. Pawła do Filemona
- The Letter to the Hebrews / List do Hebrajczyków
- The Letter from James / List św. Jakuba
- Peter’s First Letter / Pierwszy List św. Piotra
- Peter’s Second Letter / Drugi List św. Piotra
- John’s First Letter / Pierwszy List św. Jana
- Drugi List św. Jana
- Trzeci List św. Jana
- The Letter from Jude / List św. Judy
- The Revelation to John / Objawienie św. JanaThe Good News According to Matthew — Endnotes
^(1.1) Messiah (Hebrew) and Christ (Greek) both mean “Anointed One”
^(1.16) “Jesus” means “Salvation”.
^(1.20) “Behold”, from “ἰδοὺ”, means look at, take notice, observe, see, or gaze at. It is often used as an interjection.
^(2.1) The word for “wise men” (magoi) can also mean teachers, scientists, physicians, astrologers, seers, interpreters of dreams, or sorcerers.
^(3.6) or, immersed
^(3.7) or, immersion
^(3.11) or, immerse
^(3.11b) TR and NU add “and with fire”
^(3.13) i.e., the Jordan River
^(4.10) TR and NU read “Go away” instead of “Get behind me”
^(4.18) TR reads “Jesus” instead of “he”
^(5.5) or, land.
^(5.18) literally, iota
^(5.18b) or, serif
^(5.22) NU omits “without a cause”.
^(5.22b) “Raca” is an Aramaic insult, related to the word for “empty” and conveying the idea of empty-headedness.
^(5.22c) or, Hell
^(5.26) literally, kodrantes. A kodrantes was a small copper coin worth about 2 lepta (widow’s mites)—not enough to buy very much of anything.
^(5.27) TR adds “to the ancients”.
^(5.29) or, Hell
^(5.30) or, Hell
^(5.43) not in the Bible, but see Qumran Manual of Discipline Ix, 21-26
^(5.43b) Leviticus 19:18
^(5.47) NU reads “Gentiles” instead of “tax collectors”.
^(6.13) NU omits “For yours is the Kingdom, the power, and the glory forever. Amen.”
^(6.27) literally, cubit
^(7.14) TR reads “Because” instead of “How”
^(8.15) TR reads “them” instead of “him”
^(8.28) NU reads “Gadarenes”
This is a free sample. To read further, please order the full version.