Messenger of Light / ᎠᏂᏙᎯ ᎤᎸᏌᏓ ᎥᎿᎢ

 

Image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

Good Morning! / ᎣᏍᏛ ᏑᎾᎴᎢ!

 

Image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

Matthew Chapter Four in Udugi (complete) / ᎹᏚ ᎠᏯᏙᎸᎢ 4 (ᎧᎵᏬᎯ)

 ayadolvi 4

1  nahiyui adanvdo datinise tsisane inagei didla, gesvi adagoliyita asgina gvdodi.

2  ale' ulosonv atsvyai amatlise nvgisgohi igadi ale' nvgisgohi svnoyidi, atsvyai gesvise uyosi.

3  ale' adagoliyesgi nvlise ale' hinegise atsvyv didla, "iyuno nihi gesvase uwetsi unelanvhi vhnai, adanetsedu hia nvyadi didolagi gadu."

4  aseno atsvyai gawohiliyvdise ale' hinegise, nasgi gesvase gowelodita, yvwi tla ehose uwasa gadu nidvlenvda, aseno nigadv kaneisdi gvdodi na nvlase unelanvhi aholi nidvlenvda.

5  nahiyui asgina datinise atsvyv galvquodiyu gaduhv didla, ale' gadogvgise atsvyv galvladi gosdayi tsunilawiisdi nahna, 

6  ale' hinegise atsvyv didla, "iyuno nihi gesvase unelanvhi uwetsi, dalidu tsvsa eladi; igvnisisgi nasgi gesvase gowelodita, 'atsvyai adanetsedose utseli anidawehidine nihi aniyelvsgv; ale' unatseli uwoyenidi nahna nasgidv awidvdose nihine, hia-iyv nihi ulasidena tla gvnasdose nvya atluda.'"

7  tsisa hinegise atsvyv didla, "soi uwoyeni na hna, nasgigesvase gowelodita, 'nihi tla adagoliyose yihowane nihi unelanvhine.'"

8  asiquo, asgina datinise atsvyv dohiyu galvladi odalv didla, ale' unadvnelvdise atsvyv didla nigadv ayeli-unadotlvsvdine elanigvi vhnai ale' nasgi wagalvladiyv;

9  ale' atsvyai hinegise atsvyv didla, "nigadv hia iyusdidine aya adanedose nihi didla, iyuno nihi ulosvgose eladi ale' adadolisdose ayv."

10  nahiyui tsisa hinegise atsvyv didla, "hena utsatina, sedane! hiayeno nasgi gesvase gowelodita, 'nihi ase adadolisdodi yihowane nihi unelanvhi, ale' uwasa nasgi nihi iyadadvnedose.'" 

11  nahiyui asgina adanvsdise, ale' higowadu, anidawehi nvlise ale' alenvdise alisdelvdi nasgine.

12  tsisano advgise adaniyvdo-aniyelvsgv tsani vhnai, ale' anagisdise gelili nahnai.

13  ale' adanvsdanete naselidi, atsvyai nvlise ale' didadolatsedise gequani hawina, na gesvase amequohi nahna, utanidigadohi hawina tsequalani ale' newatali vhnai.

14  hia gesvise kaligi na gesvise kanegita adelohosgi isaya digvwalosv:

15  "elohi tsequalani ale' elohi newatali vhnai, amequohi didla, tsodani ididitlv, gelili ayeli-udotlvsvdi vhnai--

16  "yvwi na gesvise uwolanete ulasigetso hawina gowatise equa ulvsadane, ale' nasgidv didla na gesvise uwolanete elohi ale' udayvladv ayohuhisdi vhnai, nasgidv nahna ulvsada ugitisgise."

17  na igohida nidvlenvda tsisa alenvdise alitsadodi ale' hinegi, "agatahvsdu, igvnisisgi galvladi ehi ugvwiyuhi gesvase navnige."

18  ale' aisvanete gelili amequohi navi, tsisa gowatise tali dinadanvtlidine, sawani uyanvdita quida ale' utseli nvtli enidi, wadinvdanete gayaludine amequohi na hnai, yeno nasgidv gesvise ani-asuhvsgv.

19  ale' atsvyai hinegise nasgidv didla, "asdawadvsdu ayv, ale' aya gotlvdose itsine asuhvsgvdi yvwi vhnai."

20  gilaquono iyvdv nasgidv adanvsdise gayaludine ale' asdawadvsdise atsvyv.

21  ale' nahna anagisdanete, atsvyai gowatise tali soi nvtlidine, tsimi tsegwidi uwetsi ale' tsani utseli nvtli, tsiyu hawina tsegwidi unatseli edoda gvdodi, osdv-igvnedanete unatseli gayaludidine, ale' atsvyai uyanvdise nasgidvne.

22  gilaquono iyvdv nasgidv adanvsdise tsiyune ale' asdawadvsdise atsvyv.

23  tsisano nigadv gelili hawina gesvise aisvanete ale' dideyodanete unatseli sinagogadi hawina, ale' alitsadodanete osdv kanohedvne unelanvhi ugvwiyuhi, ale' kanvwodanete nigadv usdine vyugi vhnai ale' nigadv usdine utlvgetso vhnai yvwi nunadvnv.

24  ale' diganotsalidi atsvyv aniyelvsgv anagisdise doyegi nigadv siliyi nahnai; ale' nasgidv ayohisdise atsvyv didla nigadvne na gesvise udanila, uhanete tsudalenvda vyugidine ale' ehisdvdine, ale' nasquo asgina-uhanetedine, ale' nasquo lvnotisgidine, ale' nasquo nawisgidine; ale' atsvyai kanvwodise nasgidvne.

25  ale' ugodidi yvwi asdawadvsdise atsvyv gelili nidvlenvda, ale' sgohi-gaduhvdi, ale' tsilusilime, ale' tsudiyi, ale' tsodani udiditlv.

ᎠᏯᏙᎸᎢ 4

1  ᎾᎯᏳᎢ ᎠᏓᏅᏙ ᏓᏘᏂᏎ ᏥᏌᏁ ᎢᎾᎨᎢ ᏗᏜ, ᎨᏒᎢ ᎠᏓᎪᎵᏱᏔ ᎠᏍᎩᎾ ᎬᏙᏗ.

2  ᎠᎴ' ᎤᎶᏐᏅ ᎠᏨᏯᎢ ᎠᎹᏟᏎ ᏅᎩᏍᎪᎯ ᎢᎦᏗ ᎠᎴ' ᏅᎩᏍᎪᎯ ᏒᏃᏱᏗ, ᎠᏨᏯᎢ ᎨᏒᎢᏎ ᎤᏲᏏ.

3  ᎠᎴ' ᎠᏓᎪᎵᏰᏍᎩ ᏅᎵᏎ ᎠᎴ' ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᎢᏳᏃ ᏂᎯ ᎨᏒᎠᏎ ᎤᏪᏥ ᎤᏁᎳᏅᎯ ᎥᎿᎢ, ᎠᏓᏁᏤᏚ ᎯᎠ ᏅᏯᏗ ᏗᏙᎳᎩ ᎦᏚ."

4  ᎠᏎᏃ ᎠᏨᏯᎢ ᎦᏬᎯᎵᏴᏗᏎ ᎠᎴ' ᎯᏁᎩᏎ, ᎾᏍᎩ ᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ, ᏴᏫ Ꮭ ᎡᎰᏎ ᎤᏩᏌ ᎦᏚ ᏂᏛᎴᏅᏓ, ᎠᏎᏃ ᏂᎦᏛ ᎧᏁᎢᏍᏗ ᎬᏙᏗ Ꮎ ᏅᎳᏎ ᎤᏁᎳᏅᎯ ᎠᎰᎵ ᏂᏛᎴᏅᏓ.

5  ᎾᎯᏳᎢ ᎠᏍᎩᎾ ᏓᏘᏂᏎ ᎠᏨᏴ ᎦᎸᏉᏗᏳ ᎦᏚᎲ ᏗᏜ, ᎠᎴ' ᎦᏙᎬᎩᏎ ᎠᏨᏴ ᎦᎸᎳᏗ ᎪᏍᏓᏱ ᏧᏂᎳᏫᎢᏍᏗ ᎾᎿ, 

6  ᎠᎴ' ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᎢᏳᏃ ᏂᎯ ᎨᏒᎠᏎ ᎤᏁᎳᏅᎯ ᎤᏪᏥ, ᏓᎵᏚ ᏨᏌ ᎡᎳᏗ; ᎢᎬᏂᏏᏍᎩ ᎾᏍᎩ ᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ, 'ᎠᏨᏯᎢ ᎠᏓᏁᏤᏙᏎ ᎤᏤᎵ ᎠᏂᏓᏪᎯᏗᏁ ᏂᎯ ᎠᏂᏰᎸᏍᎬ; ᎠᎴ' ᎤᎾᏤᎵ ᎤᏬᏰᏂᏗ ᎾᎿ ᎾᏍᎩᏛ ᎠᏫᏛᏙᏎ ᏂᎯᏁ, ᎯᎠ-ᎢᏴ ᏂᎯ ᎤᎳᏏᏕᎾ Ꮭ ᎬᎾᏍᏙᏎ ᏅᏯ ᎠᏡᏓ.'"

7  ᏥᏌ ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᏐᎢ ᎤᏬᏰᏂ Ꮎ Ꮏ, ᎾᏍᎩᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ, 'ᏂᎯ Ꮭ ᎠᏓᎪᎵᏲᏎ ᏱᎰᏩᏁ ᏂᎯ ᎤᏁᎳᏅᎯᏁ.'"

8  ᎠᏏᏉ, ᎠᏍᎩᎾ ᏓᏘᏂᏎ ᎠᏨᏴ ᏙᎯᏳ ᎦᎸᎳᏗ ᎣᏓᎸ ᏗᏜ, ᎠᎴ' ᎤᎾᏛᏁᎸᏗᏎ ᎠᏨᏴ ᏗᏜ ᏂᎦᏛ ᎠᏰᎵ-ᎤᎾᏙᏢᏒᏗᏁ ᎡᎳᏂᎬᎢ ᎥᎿᎢ ᎠᎴ' ᎾᏍᎩ ᏩᎦᎸᎳᏗᏴ;

9  ᎠᎴ' ᎠᏨᏯᎢ ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᏂᎦᏛ ᎯᎠ ᎢᏳᏍᏗᏗᏁ ᎠᏯ ᎠᏓᏁᏙᏎ ᏂᎯ ᏗᏜ, ᎢᏳᏃ ᏂᎯ ᎤᎶᏒᎪᏎ ᎡᎳᏗ ᎠᎴ' ᎠᏓᏙᎵᏍᏙᏎ ᎠᏴ."

10  ᎾᎯᏳᎢ ᏥᏌ ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᎮᎾ ᎤᏣᏘᎾ, ᏎᏓᏁ! ᎯᎠᏰᏃ ᎾᏍᎩ ᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ, 'ᏂᎯ ᎠᏎ ᎠᏓᏙᎵᏍᏙᏗ ᏱᎰᏩᏁ ᏂᎯ ᎤᏁᎳᏅᎯ, ᎠᎴ' ᎤᏩᏌ ᎾᏍᎩ ᏂᎯ ᎢᏯᏓᏛᏁᏙᏎ.'" 

11  ᎾᎯᏳᎢ ᎠᏍᎩᎾ ᎠᏓᏅᏍᏗᏎ, ᎠᎴ' ᎯᎪᏩᏚ, ᎠᏂᏓᏪᎯ ᏅᎵᏎ ᎠᎴ' ᎠᎴᏅᏗᏎ ᎠᎵᏍᏕᎸᏗ ᎾᏍᎩᏁ.

12  ᏥᏌᏃ ᎠᏛᎩᏎ ᎠᏓᏂᏴᏙ-ᎠᏂᏰᎸᏍᎬ ᏣᏂ ᎥᎿᎢ, ᎠᎴ' ᎠᎾᎩᏍᏗᏎ ᎨᎵᎵ ᎾᎿᎢ.

13  ᎠᎴ' ᎠᏓᏅᏍᏓᏁᏖ ᎾᏎᎵᏗ, ᎠᏨᏯᎢ ᏅᎵᏎ ᎠᎴ' ᏗᏓᏙᎳᏤᏗᏎ ᎨᏆᏂ ᎭᏫᎾ, Ꮎ ᎨᏒᎠᏎ ᎠᎺᏉᎯ ᎾᎿ, ᎤᏔᏂᏗᎦᏙᎯ ᎭᏫᎾ ᏤᏆᎳᏂ ᎠᎴ' ᏁᏩᏔᎵ ᎥᎿᎢ.

14  ᎯᎠ ᎨᏒᎢᏎ ᎧᎵᎩ Ꮎ ᎨᏒᎢᏎ ᎧᏁᎩᏔ ᎠᏕᎶᎰᏍᎩ ᎢᏌᏯ ᏗᎬᏩᎶᏒ:

15  "ᎡᎶᎯ ᏤᏆᎳᏂ ᎠᎴ' ᎡᎶᎯ ᏁᏩᏔᎵ ᎥᎿᎢ, ᎠᎺᏉᎯ ᏗᏜ, ᏦᏓᏂ ᎢᏗᏗᏢ, ᎨᎵᎵ ᎠᏰᎵ-ᎤᏙᏢᏒᏗ ᎥᎿᎢ--

16  "ᏴᏫ Ꮎ ᎨᏒᎢᏎ ᎤᏬᎳᏁᏖ ᎤᎳᏏᎨᏦ ᎭᏫᎾ ᎪᏩᏘᏎ ᎡᏆ ᎤᎸᏌᏓᏁ, ᎠᎴ' ᎾᏍᎩᏛ ᏗᏜ Ꮎ ᎨᏒᎢᏎ ᎤᏬᎳᏁᏖ ᎡᎶᎯ ᎠᎴ' ᎤᏓᏴᎳᏛ ᎠᏲᎱᎯᏍᏗ ᎥᎿᎢ, ᎾᏍᎩᏛ ᎾᎿ ᎤᎸᏌᏓ ᎤᎩᏘᏍᎩᏎ."

17  Ꮎ ᎢᎪᎯᏓ ᏂᏛᎴᏅᏓ ᏥᏌ ᎠᎴᏅᏗᏎ ᎠᎵᏣᏙᏗ ᎠᎴ' ᎯᏁᎩ, "ᎠᎦᏔᎲᏍᏚ, ᎢᎬᏂᏏᏍᎩ ᎦᎸᎳᏗ ᎡᎯ ᎤᎬᏫᏳᎯ ᎨᏒᎠᏎ ᎾᎥᏂᎨ."

18  ᎠᎴ' ᎠᎢᏒᎠᏁᏖ ᎨᎵᎵ ᎠᎺᏉᎯ ᎾᎥᎢ, ᏥᏌ ᎪᏩᏘᏎ ᏔᎵ ᏗᎾᏓᏅᏟᏗᏁ, ᏌᏩᏂ ᎤᏯᏅᏗᏔ ᏈᏓ ᎠᎴ' ᎤᏤᎵ ᏅᏟ ᎡᏂᏗ, ᏩᏗᏅᏓᏁᏖ ᎦᏯᎷᏗᏁ ᎠᎺᏉᎯ ᎾᎿᎢ, ᏰᏃ ᎾᏍᎩᏛ ᎨᏒᎢᏎ ᎠᏂ-ᎠᏑᎲᏍᎬ.

19  ᎠᎴ' ᎠᏨᏯᎢ ᎯᏁᎩᏎ ᎾᏍᎩᏛ ᏗᏜ, "ᎠᏍᏓᏩᏛᏍᏚ ᎠᏴ, ᎠᎴ' ᎠᏯ ᎪᏢᏙᏎ ᎢᏥᏁ ᎠᏑᎲᏍᎬᏗ ᏴᏫ ᎥᎿᎢ."

20  ᎩᎳᏉᏃ ᎢᏴᏛ ᎾᏍᎩᏛ ᎠᏓᏅᏍᏗᏎ ᎦᏯᎷᏗᏁ ᎠᎴ' ᎠᏍᏓᏩᏛᏍᏗᏎ ᎠᏨᏴ.

21  ᎠᎴ' ᎾᎿ ᎠᎾᎩᏍᏓᏁᏖ, ᎠᏨᏯᎢ ᎪᏩᏘᏎ ᏔᎵ ᏐᎢ ᏅᏟᏗᏁ, ᏥᎻ ᏤgᏫᏗ ᎤᏪᏥ ᎠᎴ' ᏣᏂ ᎤᏤᎵ ᏅᏟ, ᏥᏳ ᎭᏫᎾ ᏤgᏫᏗ ᎤᎾᏤᎵ ᎡᏙᏓ ᎬᏙᏗ, ᎣᏍᏛ-ᎢᎬᏁᏓᏁᏖ ᎤᎾᏤᎵ ᎦᏯᎷᏗᏗᏁ, ᎠᎴ' ᎠᏨᏯᎢ ᎤᏯᏅᏗᏎ ᎾᏍᎩᏛᏁ.

22  ᎩᎳᏉᏃ ᎢᏴᏛ ᎾᏍᎩᏛ ᎠᏓᏅᏍᏗᏎ ᏥᏳᏁ ᎠᎴ' ᎠᏍᏓᏩᏛᏍᏗᏎ ᎠᏨᏴ.

23  ᏥᏌᏃ ᏂᎦᏛ ᎨᎵᎵ ᎭᏫᎾ ᎨᏒᎢᏎ ᎠᎢᏒᎠᏁᏖ ᎠᎴ' ᏗᏕᏲᏓᏁᏖ ᎤᎾᏤᎵ ᏏᎾᎪᎦᏗ ᎭᏫᎾ, ᎠᎴ' ᎠᎵᏣᏙᏓᏁᏖ ᎣᏍᏛ ᎧᏃᎮᏛᏁ ᎤᏁᎳᏅᎯ ᎤᎬᏫᏳᎯ, ᎠᎴ' ᎧᏅᏬᏓᏁᏖ ᏂᎦᏛ ᎤᏍᏗᏁ ᎥᏳᎩ ᎥᎿᎢ ᎠᎴ' ᏂᎦᏛ ᎤᏍᏗᏁ ᎤᏢᎨᏦ ᎥᎿᎢ ᏴᏫ ᏄᎾᏛᏅ.

24  ᎠᎴ' ᏗᎦᏃᏣᎵᏗ ᎠᏨᏴ ᎠᏂᏰᎸᏍᎬ ᎠᎾᎩᏍᏗᏎ ᏙᏰᎩ ᏂᎦᏛ ᏏᎵᏱ ᎾᎿᎢ; ᎠᎴ' ᎾᏍᎩᏛ ᎠᏲᎯᏍᏗᏎ ᎠᏨᏴ ᏗᏜ ᏂᎦᏛᏁ Ꮎ ᎨᏒᎢᏎ ᎤᏓᏂᎳ, ᎤᎭᏁᏖ ᏧᏓᎴᏅᏓ ᎥᏳᎩᏗᏁ ᎠᎴ' ᎡᎯᏍᏛᏗᏁ, ᎠᎴ' ᎾᏍᏉ ᎠᏍᎩᎾ-ᎤᎭᏁᏖᏗᏁ, ᎠᎴ' ᎾᏍᏉ ᎸᏃᏘᏍᎩᏗᏁ, ᎠᎴ' ᎾᏍᏉ ᎾᏫᏍᎩᏗᏁ; ᎠᎴ' ᎠᏨᏯᎢ ᎧᏅᏬᏗᏎ ᎾᏍᎩᏛᏁ.

25  ᎠᎴ' ᎤᎪᏗᏗ ᏴᏫ ᎠᏍᏓᏩᏛᏍᏗᏎ ᎠᏨᏴ ᎨᎵᎵ ᏂᏛᎴᏅᏓ, ᎠᎴ' ᏍᎪᎯ-ᎦᏚᎲᏗ, ᎠᎴ' ᏥᎷᏏᎵᎺ, ᎠᎴ' ᏧᏗᏱ, ᎠᎴ' ᏦᏓᏂ ᎤᏗᏗᏢ.

This translation and transliteration, by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ, is hereby given into the public domain.

Matthew 4:23-25 in Udugi / ᎹᏚ 4:23-25 ᎤᏚᎩ ᎭᏫᎾ

 

23  tsisano nigadv gelili hawina gesvise aisvanete ale' dideyodanete unatseli sinagogadi hawina, ale' alitsadodanete osdv kanohedvne unelanvhi ugvwiyuhi, ale' kanvwodanete nigadv usdine vyugi vhnai ale' nigadv usdine utlvgetso vhnai yvwi nunadvnv.

24  ale' diganotsalidi atsvyv aniyelvsgv anagisdise doyegi nigadv siliyi nahnai; ale' nasgidv ayohisdise atsvyv didla nigadvne na gesvise udanila, uhanete tsudalenvda vyugidine ale' ehisdvdine, ale' nasquo asgina-uhanetedine, ale' nasquo lvnotisgidine, ale' nasquo nawisgidine; ale' atsvyai kanvwodise nasgidvne.

25  ale' ugodidi yvwi asdawadvsdise atsvyv gelili nidvlenvda, ale' sgohi-gaduhvdi, ale' tsilusilime, ale' tsudiyi, ale' tsodani udiditlv.

23  ᏥᏌᏃ ᏂᎦᏛ ᎨᎵᎵ ᎭᏫᎾ ᎨᏒᎢᏎ ᎠᎢᏒᎠᏁᏖ ᎠᎴ' ᏗᏕᏲᏓᏁᏖ ᎤᎾᏤᎵ ᏏᎾᎪᎦᏗ ᎭᏫᎾ, ᎠᎴ' ᎠᎵᏣᏙᏓᏁᏖ ᎣᏍᏛ ᎧᏃᎮᏛᏁ ᎤᏁᎳᏅᎯ ᎤᎬᏫᏳᎯ, ᎠᎴ' ᎧᏅᏬᏓᏁᏖ ᏂᎦᏛ ᎤᏍᏗᏁ ᎥᏳᎩ ᎥᎿᎢ ᎠᎴ' ᏂᎦᏛ ᎤᏍᏗᏁ ᎤᏢᎨᏦ ᎥᎿᎢ ᏴᏫ ᏄᎾᏛᏅ.

24  ᎠᎴ' ᏗᎦᏃᏣᎵᏗ ᎠᏨᏴ ᎠᏂᏰᎸᏍᎬ ᎠᎾᎩᏍᏗᏎ ᏙᏰᎩ ᏂᎦᏛ ᏏᎵᏱ ᎾᎿᎢ; ᎠᎴ' ᎾᏍᎩᏛ ᎠᏲᎯᏍᏗᏎ ᎠᏨᏴ ᏗᏜ ᏂᎦᏛᏁ Ꮎ ᎨᏒᎢᏎ ᎤᏓᏂᎳ, ᎤᎭᏁᏖ ᏧᏓᎴᏅᏓ ᎥᏳᎩᏗᏁ ᎠᎴ' ᎡᎯᏍᏛᏗᏁ, ᎠᎴ' ᎾᏍᏉ ᎠᏍᎩᎾ-ᎤᎭᏁᏖᏗᏁ, ᎠᎴ' ᎾᏍᏉ ᎸᏃᏘᏍᎩᏗᏁ, ᎠᎴ' ᎾᏍᏉ ᎾᏫᏍᎩᏗᏁ; ᎠᎴ' ᎠᏨᏯᎢ ᎧᏅᏬᏗᏎ ᎾᏍᎩᏛᏁ.

25  ᎠᎴ' ᎤᎪᏗᏗ ᏴᏫ ᎠᏍᏓᏩᏛᏍᏗᏎ ᎠᏨᏴ ᎨᎵᎵ ᏂᏛᎴᏅᏓ, ᎠᎴ' ᏍᎪᎯ-ᎦᏚᎲᏗ, ᎠᎴ' ᏥᎷᏏᎵᎺ, ᎠᎴ' ᏧᏗᏱ, ᎠᎴ' ᏦᏓᏂ ᎤᏗᏗᏢ.

Spirit and Body / ᎠᏓᏅᏙ ᎠᎴ' ᎠᏰᎸ

 

Text and image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

Matthew 4:21-22 in Udugi / ᎹᏚ 4:21-22 ᎤᏚᎩ ᎭᏫᎾ

 

21  ale' nahna anagisdanete, atsvyai gowatise tali soi nvtlidine, tsimi tsegwidi uwetsi ale' tsani utseli nvtli, tsiyu hawina tsegwidi unatseli edoda gvdodi, osdv-igvnedanete unatseli gayaludidine, ale' atsvyai uyanvdise nasgidvne.

22  gilaquono iyvdv nasgidv adanvsdise tsiyune ale' asdawadvsdise atsvyv.

21  ᎠᎴ' ᎾᎿ ᎠᎾᎩᏍᏓᏁᏖ, ᎠᏨᏯᎢ ᎪᏩᏘᏎ ᏔᎵ ᏐᎢ ᏅᏟᏗᏁ, ᏥᎻ ᏤgᏫᏗ ᎤᏪᏥ ᎠᎴ' ᏣᏂ ᎤᏤᎵ ᏅᏟ, ᏥᏳ ᎭᏫᎾ ᏤgᏫᏗ ᎤᎾᏤᎵ ᎡᏙᏓ ᎬᏙᏗ, ᎣᏍᏛ-ᎢᎬᏁᏓᏁᏖ ᎤᎾᏤᎵ ᎦᏯᎷᏗᏗᏁ, ᎠᎴ' ᎠᏨᏯᎢ ᎤᏯᏅᏗᏎ ᎾᏍᎩᏛᏁ.

22  ᎩᎳᏉᏃ ᎢᏴᏛ ᎾᏍᎩᏛ ᎠᏓᏅᏍᏗᏎ ᏥᏳᏁ ᎠᎴ' ᎠᏍᏓᏩᏛᏍᏗᏎ ᎠᏨᏴ.

Matthew 4:17-20 in Udugi /ᎹᏚ 4:17-20 ᎤᏚᎩ ᎭᏫᎾ

 

17  na igohida nidvlenvda tsisa alenvdise alitsadodi ale' hinegi, "agatahvsdu, igvnisisgi galvladi ehi ugvwiyuhi gesvase navnige."

18  ale' aisvanete gelili amequohi navi, tsisa gowatise tali dinadanvtlidine, sawani uyanvdita quida ale' utseli nvtli enidi, wadinvdanete gayaludine amequohi na hnai, yeno nasgidv gesvise ani-asuhvsgv.

19  ale' atsvyai hinegise nasgidv didla, "asdawadvsdu ayv, ale' aya gotlvdose itsine asuhvsgvdi yvwi vhnai."

20  gilaquono iyvdv nasgidv adanvsdise gayaludine ale' asdawadvsdise atsvyv.

17  Ꮎ ᎢᎪᎯᏓ ᏂᏛᎴᏅᏓ ᏥᏌ ᎠᎴᏅᏗᏎ ᎠᎵᏣᏙᏗ ᎠᎴ' ᎯᏁᎩ, "ᎠᎦᏔᎲᏍᏚ, ᎢᎬᏂᏏᏍᎩ ᎦᎸᎳᏗ ᎡᎯ ᎤᎬᏫᏳᎯ ᎨᏒᎠᏎ ᎾᎥᏂᎨ."

18  ᎠᎴ' ᎠᎢᏒᎠᏁᏖ ᎨᎵᎵ ᎠᎺᏉᎯ ᎾᎥᎢ, ᏥᏌ ᎪᏩᏘᏎ ᏔᎵ ᏗᎾᏓᏅᏟᏗᏁ, ᏌᏩᏂ ᎤᏯᏅᏗᏔ ᏈᏓ ᎠᎴ' ᎤᏤᎵ ᏅᏟ ᎡᏂᏗ, ᏩᏗᏅᏓᏁᏖ ᎦᏯᎷᏗᏁ ᎠᎺᏉᎯ ᎾᎿᎢ, ᏰᏃ ᎾᏍᎩᏛ ᎨᏒᎢᏎ ᎠᏂ-ᎠᏑᎲᏍᎬ.

19  ᎠᎴ' ᎠᏨᏯᎢ ᎯᏁᎩᏎ ᎾᏍᎩᏛ ᏗᏜ, "ᎠᏍᏓᏩᏛᏍᏚ ᎠᏴ, ᎠᎴ' ᎠᏯ ᎪᏢᏙᏎ ᎢᏥᏁ ᎠᏑᎲᏍᎬᏗ ᏴᏫ ᎥᎿᎢ."

20  ᎩᎳᏉᏃ ᎢᏴᏛ ᎾᏍᎩᏛ ᎠᏓᏅᏍᏗᏎ ᎦᏯᎷᏗᏁ ᎠᎴ' ᎠᏍᏓᏩᏛᏍᏗᏎ ᎠᏨᏴ.

Matthew 4:14-16 in Udugi / ᎹᏚ 4:14-16 ᎤᏚᎩ ᎭᏫᎾ

 

14  hia gesvise kaligi na gesvise kanegita adelohosgi isaya digvwalosv:

15  "elohi tsequalani ale' elohi newatali vhnai, amequohi didla, tsodani ididitlv, gelili ayeli-udotlvsvdi vhnai--

16  "yvwi na gesvise uwolanete ulasigetso hawina gowatise equa ulvsadane, ale' nasgidv didla na gesvise uwolanete elohi ale' udayvladv ayohuhisdi vhnai, nasgidv nahna ulvsada ugitisgise."

14  ᎯᎠ ᎨᏒᎢᏎ ᎧᎵᎩ Ꮎ ᎨᏒᎢᏎ ᎧᏁᎩᏔ ᎠᏕᎶᎰᏍᎩ ᎢᏌᏯ ᏗᎬᏩᎶᏒ:

15  "ᎡᎶᎯ ᏤᏆᎳᏂ ᎠᎴ' ᎡᎶᎯ ᏁᏩᏔᎵ ᎥᎿᎢ, ᎠᎺᏉᎯ ᏗᏜ, ᏦᏓᏂ ᎢᏗᏗᏢ, ᎨᎵᎵ ᎠᏰᎵ-ᎤᏙᏢᏒᏗ ᎥᎿᎢ--

16  "ᏴᏫ Ꮎ ᎨᏒᎢᏎ ᎤᏬᎳᏁᏖ ᎤᎳᏏᎨᏦ ᎭᏫᎾ ᎪᏩᏘᏎ ᎡᏆ ᎤᎸᏌᏓᏁ, ᎠᎴ' ᎾᏍᎩᏛ ᏗᏜ Ꮎ ᎨᏒᎢᏎ ᎤᏬᎳᏁᏖ ᎡᎶᎯ ᎠᎴ' ᎤᏓᏴᎳᏛ ᎠᏲᎱᎯᏍᏗ ᎥᎿᎢ, ᎾᏍᎩᏛ ᎾᎿ ᎤᎸᏌᏓ ᎤᎩᏘᏍᎩᏎ."

Matthew 4:10-13 in Udugi / ᎹᏚ 4:10-13 ᎤᏚᎩ ᎭᏫᎾ

 

10  nahiyui tsisa hinegise atsvyv didla, "hena utsatina, sedane! hiayeno nasgi gesvase gowelodita, 'nihi ase adadolisdodi yihowane nihi unelanvhi, ale' uwasa nasgi nihi iyadadvnedose.'" 

11  nahiyui asgina adanvsdise, ale' higowadu, anidawehi nvlise ale' alenvdise alisdelvdi nasgine.

12  tsisano advgise adaniyvdo-aniyelvsgv tsani vhnai, ale' anagisdise gelili nahnai.

13  ale' adanvsdanete naselidi, atsvyai nvlise ale' didadolatsedise gequani hawina, na gesvase amequohi nahna, utanidigadohi hawina tsequalani ale' newatali vhnai.

10  ᎾᎯᏳᎢ ᏥᏌ ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᎮᎾ ᎤᏣᏘᎾ, ᏎᏓᏁ! ᎯᎠᏰᏃ ᎾᏍᎩ ᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ, 'ᏂᎯ ᎠᏎ ᎠᏓᏙᎵᏍᏙᏗ ᏱᎰᏩᏁ ᏂᎯ ᎤᏁᎳᏅᎯ, ᎠᎴ' ᎤᏩᏌ ᎾᏍᎩ ᏂᎯ ᎢᏯᏓᏛᏁᏙᏎ.'" 

11  ᎾᎯᏳᎢ ᎠᏍᎩᎾ ᎠᏓᏅᏍᏗᏎ, ᎠᎴ' ᎯᎪᏩᏚ, ᎠᏂᏓᏪᎯ ᏅᎵᏎ ᎠᎴ' ᎠᎴᏅᏗᏎ ᎠᎵᏍᏕᎸᏗ ᎾᏍᎩᏁ.

12  ᏥᏌᏃ ᎠᏛᎩᏎ ᎠᏓᏂᏴᏙ-ᎠᏂᏰᎸᏍᎬ ᏣᏂ ᎥᎿᎢ, ᎠᎴ' ᎠᎾᎩᏍᏗᏎ ᎨᎵᎵ ᎾᎿᎢ.

13  ᎠᎴ' ᎠᏓᏅᏍᏓᏁᏖ ᎾᏎᎵᏗ, ᎠᏨᏯᎢ ᏅᎵᏎ ᎠᎴ' ᏗᏓᏙᎳᏤᏗᏎ ᎨᏆᏂ ᎭᏫᎾ, Ꮎ ᎨᏒᎠᏎ ᎠᎺᏉᎯ ᎾᎿ, ᎤᏔᏂᏗᎦᏙᎯ ᎭᏫᎾ ᏤᏆᎳᏂ ᎠᎴ' ᏁᏩᏔᎵ ᎥᎿᎢ.

In This Life / ᎯᎠ ᎥᎴᏂᏙᎲ ᎭᏫᎾ

 

Text and image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

Matthew 4:7-9 in Udugi / Ꮉ⁠Ꮪ⁠ ⁠4⁠:⁠7-9 ᎤᏚᎩ ᎭᏫᎾ

 

7  tsisa hinegise atsvyv didla, "soi uwoyeni na hna, nasgigesvase gowelodita, 'nihi tla adagoliyose yihowane nihi unelanvhine.'"

8  asiquo, asgina datinise atsvyv dohiyu galvladi odalv didla, ale' unadvnelvdise atsvyv didla nigadv ayeli-unadotlvsvdine elanigvi vhnai ale' nasgi wagalvladiyv;

9  ale' atsvyai hinegise atsvyv didla, "nigadv hia iyusdidine aya adanedose nihi didla, iyuno nihi ulosvgose eladi ale' adadolisdose ayv."

7  ᏥᏌ ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᏐᎢ ᎤᏬᏰᏂ Ꮎ Ꮏ, ᎾᏍᎩᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ, 'ᏂᎯ Ꮭ ᎠᏓᎪᎵᏲᏎ ᏱᎰᏩᏁ ᏂᎯ ᎤᏁᎳᏅᎯᏁ.'"

8  ᎠᏏᏉ, ᎠᏍᎩᎾ ᏓᏘᏂᏎ ᎠᏨᏴ ᏙᎯᏳ ᎦᎸᎳᏗ ᎣᏓᎸ ᏗᏜ, ᎠᎴ' ᎤᎾᏛᏁᎸᏗᏎ ᎠᏨᏴ ᏗᏜ ᏂᎦᏛ ᎠᏰᎵ-ᎤᎾᏙᏢᏒᏗᏁ ᎡᎳᏂᎬᎢ ᎥᎿᎢ ᎠᎴ' ᎾᏍᎩ ᏩᎦᎸᎳᏗᏴ;

9  ᎠᎴ' ᎠᏨᏯᎢ ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᏂᎦᏛ ᎯᎠ ᎢᏳᏍᏗᏗᏁ ᎠᏯ ᎠᏓᏁᏙᏎ ᏂᎯ ᏗᏜ, ᎢᏳᏃ ᏂᎯ ᎤᎶᏒᎪᏎ ᎡᎳᏗ ᎠᎴ' ᎠᏓᏙᎵᏍᏙᏎ ᎠᏴ."

Matthew 4:6 in Udugi / Ꮉ⁠Ꮪ⁠ ⁠4⁠:⁠6 ᎤᏚᎩ ᎭᏫᎾ

 

6  ale' hinegise atsvyv didla, "iyuno nihi gesvase unelanvhi uwetsi, dalidu tsvsa eladi; igvnisisgi nasgi gesvase gowelodita, 'atsvyai adanetsedose utseli anidawehidine nihi aniyelvsgv; ale' unatseli uwoyenidi nahna nasgidv awidvdose nihine, hia-iyv nihi ulasidena tla gvnasdose nvya atluda.'"

6  ᎠᎴ' ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᎢᏳᏃ ᏂᎯ ᎨᏒᎠᏎ ᎤᏁᎳᏅᎯ ᎤᏪᏥ, ᏓᎵᏚ ᏨᏌ ᎡᎳᏗ; ᎢᎬᏂᏏᏍᎩ ᎾᏍᎩ ᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ, 'ᎠᏨᏯᎢ ᎠᏓᏁᏤᏙᏎ ᎤᏤᎵ ᎠᏂᏓᏪᎯᏗᏁ ᏂᎯ ᎠᏂᏰᎸᏍᎬ; ᎠᎴ' ᎤᎾᏤᎵ ᎤᏬᏰᏂᏗ ᎾᎿ ᎾᏍᎩᏛ ᎠᏫᏛᏙᏎ ᏂᎯᏁ, ᎯᎠ-ᎢᏴ ᏂᎯ ᎤᎳᏏᏕᎾ Ꮭ ᎬᎾᏍᏙᏎ ᏅᏯ ᎠᏡᏓ.'"

Matthew 4:4-5 / ᎹᏚ 4:4-5

 

madu 4:4-5

4  aseno atsvyai gawohiliyvdise ale' hinegise, nasgi gesvase gowelodita, yvwi tla ehose uwasa gadu nidvlenvda, aseno nigadv kaneisdi gvdodi na nvlase unelanvhi aholi nidvlenvda.

5  nahiyui asgina datinise atsvyv galvquodiyu gaduhv didla, ale' gadogvgise atsvyv galvladi gosdayi tsunilawiisdi nahna, 

ᎹᏚ 4:4-5

4  ᎠᏎᏃ ᎠᏨᏯᎢ ᎦᏬᎯᎵᏴᏗᏎ ᎠᎴ' ᎯᏁᎩᏎ, ᎾᏍᎩ ᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ, ᏴᏫ Ꮭ ᎡᎰᏎ ᎤᏩᏌ ᎦᏚ ᏂᏛᎴᏅᏓ, ᎠᏎᏃ ᏂᎦᏛ ᎧᏁᎢᏍᏗ ᎬᏙᏗ Ꮎ ᏅᎳᏎ ᎤᏁᎳᏅᎯ ᎠᎰᎵ ᏂᏛᎴᏅᏓ.

5  ᎾᎯᏳᎢ ᎠᏍᎩᎾ ᏓᏘᏂᏎ ᎠᏨᏴ ᎦᎸᏉᏗᏳ ᎦᏚᎲ ᏗᏜ, ᎠᎴ' ᎦᏙᎬᎩᏎ ᎠᏨᏴ ᎦᎸᎳᏗ ᎪᏍᏓᏱ ᏧᏂᎳᏫᎢᏍᏗ ᎾᎿ, 

Matthew 4:2-3 in Udugi / ᎹᏚ 4:2-3 ᎤᏚᎩ ᎭᏫᎾ

 ayadolvi 4, gvliyilisita

2  ale' ulosonv atsvyai amatlise nvgisgohi igadi ale' nvgisgohi svnoyidi, atsvyai gesvise uyosi.

3  ale' adagoliyesgi nvlise ale' hinegise atsvyv didla, "iyuno nihi gesvase uwetsi unelanvhi vhnai, adanetsedu hia nvyadi didolagi gadu."

ᎠᏯᏙᎸᎢ 4, ᎬᎵᏱᎵᏏᏔ

2  ᎠᎴ' ᎤᎶᏐᏅ ᎠᏨᏯᎢ ᎠᎹᏟᏎ ᏅᎩᏍᎪᎯ ᎢᎦᏗ ᎠᎴ' ᏅᎩᏍᎪᎯ ᏒᏃᏱᏗ, ᎠᏨᏯᎢ ᎨᏒᎢᏎ ᎤᏲᏏ.

3  ᎠᎴ' ᎠᏓᎪᎵᏰᏍᎩ ᏅᎵᏎ ᎠᎴ' ᎯᏁᎩᏎ ᎠᏨᏴ ᏗᏜ, "ᎢᏳᏃ ᏂᎯ ᎨᏒᎠᏎ ᎤᏪᏥ ᎤᏁᎳᏅᎯ ᎥᎿᎢ, ᎠᏓᏁᏤᏚ ᎯᎠ ᏅᏯᏗ ᏗᏙᎳᎩ ᎦᏚ."

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The "Our Father" in Cherokee and in Udugi

 Cherokee:

ogidoda galvladi hehi, galvquodiyu gesesdi detadovi. tsagvwiyuhi gesv wigananugoi. ani elohi winigalisda hadanvtesgvi, nasgiya galvladi tsinigalisdiha. nidadodaquisv yigalisdayedi sgivsi gohi iga. digesgivsiquono desgidugvi, nasgiya tsidigayotsineho tsotsidugi. ale tlesdi udagoliyediyi gesv widisgiyatinvstanvgi, sgiyudalesge sdiquosgini uyo gesvi, tsatseligayeno tsagvwiyuhi gesvi, ale tsalinigidiyi gesvi, ale etsalvquodiyu gesv nigohilvi. emenv.

ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎮᎯ, ᎦᎸᏉᏗᏳ ᎨᏎᏍᏗ ᏕᏔᏙᎥᎢ. ᏣᎬᏫᏳᎯ ᎨᏒ ᏫᎦᎾᏄᎪᎢ. ᎠᏂ ᎡᎶᎯ ᏫᏂᎦᎵᏍᏓ ᎭᏓᏅᏖᏍᎬᎢ, ᎾᏍᎩᏯ ᎦᎸᎳᏗ ᏥᏂᎦᎵᏍᏗᎭ. ᏂᏓᏙᏓᏈᏒ ᏱᎦᎵᏍᏓᏰᏗ ᏍᎩᎥᏏ ᎪᎯ ᎢᎦ. ᏗᎨᏍᎩᎥᏏᏉᏃ ᏕᏍᎩᏚᎬᎢ, ᎾᏍᎩᏯ ᏥᏗᎦᏲᏥᏁᎰ ᏦᏥᏚᎩ. ᎠᎴ ᏞᏍᏗ ᎤᏓᎪᎵᏰᏗᏱ ᎨᏒ ᏫᏗᏍᎩᏯᏘᏅᏍᏔᏅᎩ, ᏍᎩᏳᏓᎴᏍᎨ ᏍᏗᏉᏍᎩᏂ ᎤᏲ ᎨᏒᎢ, ᏣᏤᎵᎦᏰᏃ ᏣᎬᏫᏳᎯ ᎨᏒᎢ, ᎠᎴ ᏣᎵᏂᎩᏗᏱ ᎨᏒᎢ, ᎠᎴ ᎡᏣᎸᏉᏗᏳ ᎨᏒ ᏂᎪᎯᎸᎢ. ᎡᎺᏅ.

Udugi:

aquatseli edoda na gesvase galvladi tsosv hawina, galvquodita gesvu nihi dudov, nvlu nihi ayeli-unadotlvsv, hnadvgita gesvu nihi aduladodi elohi nahna tsilv galvladi hawina. adanedu itsulv gohi-iga aquatseli nidadodaquisv gadune. ale' unelagi-adadelisedu itsulv aquatseli adadugidine tsilv itsula nasquv unelagi-adadelisedise aquatseli atsidugidine. ale' tla datinu itsulv adagoliyo nahnai, aseno wadu itsulv usonvi nidvlenvda. [igvnisisgi nihitsatsali gesvase ayeli-unadotlvsv, ale' ulanigvgv, ale' wagalvladiyv, igohidv.] emenv.

ᎠᏆᏤᎵ ᎡᏙᏓ Ꮎ ᎨᏒᎠᏎ ᎦᎸᎳᏗ ᏦᏒ ᎭᏫᎾ, ᎦᎸᏉᏗᏔ ᎨᏒᎤ ᏂᎯ ᏚᏙᎥ, ᏅᎷ ᏂᎯ ᎠᏰᎵ-ᎤᎾᏙᏢᏒ, ᎿᏛᎩᏔ ᎨᏒᎤ ᏂᎯ ᎠᏚᎳᏙᏗ ᎡᎶᎯ ᎾᎿ ᏥᎸ ᎦᎸᎳᏗ ᎭᏫᎾ. ᎠᏓᏁᏚ ᎢᏧᎸ ᎪᎯ-ᎢᎦ ᎠᏆᏤᎵ ᏂᏓᏙᏓᏈᏒ ᎦᏚᏁ. ᎠᎴ' ᎤᏁᎳᎩ-ᎠᏓᏕᎵᏎᏚ ᎢᏧᎸ ᎠᏆᏤᎵ ᎠᏓᏚᎩᏗᏁ ᏥᎸ ᎢᏧᎳ ᎾᏍᏋ ᎤᏁᎳᎩ-ᎠᏓᏕᎵᏎᏗᏎ ᎠᏆᏤᎵ ᎠᏥᏚᎩᏗᏁ. ᎠᎴ' Ꮭ ᏓᏘᏄ ᎢᏧᎸ ᎠᏓᎪᎵᏲ ᎾᎿᎢ, ᎠᏎᏃ ᏩᏚ ᎢᏧᎸ ᎤᏐᏅᎢ ᏂᏛᎴᏅᏓ. [ᎢᎬᏂᏏᏍᎩ ᏂᎯᏣᏣᎵ ᎨᏒᎠᏎ ᎠᏰᎵ-ᎤᎾᏙᏢᏒ, ᎠᎴ' ᎤᎳᏂᎬᎬ, ᎠᎴ' ᏩᎦᎸᎳᏗᏴ, ᎢᎪᎯᏛ.] ᎡᎺᏅ.

A Comparison: Matthew 4:1 in Cherokee and in Udugi

 Matthew 4:1

Cherokee:

hnaquono adanvdo inage wutinvstane tsisa, asgina ugoliyediyi ayelvsei.

ᎿᏉᏃ ᎠᏓᏅᏙ ᎢᎾᎨ ᏭᏘᏅᏍᏔᏁ ᏥᏌ, ᎠᏍᎩᎾ ᎤᎪᎵᏰᏗᏱ ᎠᏰᎸᏎᎢ.

Udugi:

nahiyui adanvdo datinise tsisane inagei didla, gesvi adagoliyita asgina gvdodi.

ᎾᎯᏳᎢ ᎠᏓᏅᏙ ᏓᏘᏂᏎ ᏥᏌᏁ ᎢᎾᎨᎢ ᏗᏜ, ᎨᏒᎢ ᎠᏓᎪᎵᏱᏔ ᎠᏍᎩᎾ ᎬᏙᏗ.

Clearly, they are different languages, but many words are readily recognizable. I don't think many people these days are able to read the New Testament in Cherokee. Udugi has a far simpler grammar, and is therefore much easier and faster to learn. As to the accuracy of the two translations, I would have to say that the Udugi is more precise.

My next blog entry will give the "Our Father" in both Cherokee and Udugi, allowing a further comparison.

Matthew Chapters 1-3 in Udugi

 ᎣᏍᏛ ᎧᏃᎮᏓ     osdv kanoheda

ᎹᏚ ᎥᎿᎢ     madu vhnai

ᎠᏯᏙᎸᎢ 1     ayadolvi 1

1  hia goweli unanelotanv kanohesgi tsisa galonedv, dewi uwetsi, equahami uwetsi.

2  equahami deneleise esigine; ale esigi deneleise tsegaquine; ale tsegaqui deneleise tsudane ale utseli dinadanvtledine.

3  Ale Tsuda deneleise Quelisine ale Selane, Tema vhnai; ale Quelisi deneleise Isilami; ale Isilami deneleise Elimine;

4  elimino deneleise eminidaqui; ale eminidaqui deneleise nasonine; ale nasoni deneleise salimane;

5  ale salima deneleise quosine lehawi vhnai; ale quosi deneleise oquedine lusi vhnai; ale oquedi deneleise tsesine;

6  tsesino deneleise dewine ugvwiyuhi; ale dewi ugvwiyuhi deneleise solimanvne, ale atsiyehi yulaya vhnai gesyise etsi;

7  solimanvno deneleise loquomane; ale loquoma deneleise equaya;

8  equayano deneleise tsosiquane; ale tsosiqua deneleise tsolamine; tsolamino deneleise osayane;

9  osayano deneleise tsodamine; ale tsodami deneleise ehasine; ehasino deneleise hesigayane.

10  hesigayano deneleise manasine; ale manasi deneleise amonine; amonino deneleise tsosayane;

11 tsosayano deneleise tsegonayane ale utseli dinadanvtledine, igohida na hnai na nasgidv gesvise awidvdita utsatina dadiloni didla.

12  ale ulosonv na nasgidv gesvise ayohisdita dadiloni didla, tsegonaya deneleise saladayiline; saladayilino deneleise tsilaqueline;

13  tsilaquelino deneleise ilayagimine; ale ilayagimi deneleise esone;

14  esono deneleise sedogine; ale sedogi deneleise egimine; egimino deneleise ilayadine;

15  ilayadino deneleise iliesane; ale iliesa deneleise madanine; madanino deneleise tsegaquine;

16  tsegaquino deneleise tsowa, nasgi oyehi meli vhnai gesvise, nasgi gesvise etsi tsisa, nasgi gesvase uyanvdita galonedv.

17  hia-iyv nigadv unanelotanvdi equahami nidvlenvda dewi didla gesvase nigadu unanelotanvdi; ale dewi nidvlenvda awidvdo utsatina dadiloni hawina didla gesvase nigadu unanelotanvdi; ale awidvdo utsatina dadiloni hawina nidvlenvda galonedv didla gesvase nigadu unanelotanvdi.

18  noquu udenv tsisa galonedv gesvise hia galohisdi hawina: hilayvi utseli etsi meli gesvise aduyasdodita tsowa didla, unatseli nvlo-itsule udalulv, nasgi-ageyv gesvise awadvdita ayotli gvdodi galvquodiyu adanvdo vhnai.

19  nahiyui tsowa utseli uyehi, gesvanete osdv, ale tla udvnvisdi gotlvdi yvwiunedasdi yidatlilostanvne nasgi-ageya vhnai, adanvtesgise atsvyai wadiyuse nasgi-ageya utsatina utselide.

20  aseno nahiyui atsvyai adanvtesgise aniyelvsgv nasgi-hia iyusdidi, gowadu, anidawehi unelanvhi vhnai gananugoisdise atsvyai didla asgitisga hawina, hineginete, tsowa, nihi dewi uwetsi, tla unayehisdu agisdi nihi-didla meli nihi usdavhvsgi; igvnisisgi nasgi na gesvase ulunvdita nasgi-ageyv hawina gesvase galvquodiyu adanvdo vhnai.

21  ale nasgi-ageyv wadiose atsutsane, ale nihi uyanvdose utseli dudovne tsisa: igvnisisgi atsvyai ahiyasdose utseli yvwine unatseli asganidi nidvlenvda.

22  Noquu nigadv hia gesvise gotlvdita akalisodi na hinegise unelanvhi aniyelvsgv adelohosgi digvwalosv, hineganete,

23  gowadu, adv gesvose ayotli gvdodi, ale wadiose atsutsane, ale nasgidv uyanvdose utseli dudovne imanueli, nasgi aneladodita gesvase, unelanvhi itsulv gvdodi.

24  nahiyui tsowa gesvanete advhisdodita galvdo nidvlenvda gotlvdise tsilv anidawehi unelanvhi vhnai adanetsedise atsvyv, ale asgisdise atsvyv didla utseli atsiyehi:

25  ale tla unvtise nasgine igohida wadiise utseli igvyi atsutsane: ale atsvyai uyanvdise utseli dudovne tsisa.

1  ᎯᎠ ᎪᏪᎵ ᎤᎾᏁᎶᏔᏅ ᎧᏃᎮᏍᎩ ᏥᏌ ᎦᎶᏁᏛ, ᏕᏫ ᎤᏪᏥ, ᎡᏆᎭᎻ ᎤᏪᏥ.

2  ᎡᏆᎭᎻ ᏕᏁᎴᎢᏎ ᎡᏏᎩᏁ; ᎠᎴ ᎡᏏᎩ ᏕᏁᎴᎢᏎ ᏤᎦᏈᏁ; ᎠᎴ ᏤᎦᏈ ᏕᏁᎴᎢᏎ ᏧᏓᏁ ᎠᎴ ᎤᏤᎵ ᏗᎾᏓᏅᏞᏗᏁ.

3  ᎠᎴ ᏧᏓ ᏕᏁᎴᎢᏎ ᏇᎵᏏᏁ ᎠᎴ ᏎᎳᏁ, ᏖᎹ ᎥᎿᎢ; ᎠᎴ ᏇᎵᏏ ᏕᏁᎴᎢᏎ ᎢᏏᎳᎻ; ᎠᎴ ᎢᏏᎳᎻ ᏕᏁᎴᎢᏎ ᎡᎵᎻᏁ;

4  ᎡᎵᎻᏃ ᏕᏁᎴᎢᏎ ᎡᎻᏂᏓᏈ; ᎠᎴ ᎡᎻᏂᏓᏈ ᏕᏁᎴᎢᏎ ᎾᏐᏂᏁ; ᎠᎴ ᎾᏐᏂ ᏕᏁᎴᎢᏎ ᏌᎵᎹᏁ;

5  ᎠᎴ ᏌᎵᎹ ᏕᏁᎴᎢᏎ ᏉᏏᏁ ᎴᎭᏫ ᎥᎿᎢ; ᎠᎴ ᏉᏏ ᏕᏁᎴᎢᏎ ᎣᏇᏗᏁ ᎷᏏ ᎥᎿᎢ; ᎠᎴ ᎣᏇᏗ ᏕᏁᎴᎢᏎ ᏤᏏᏁ;

6  ᏤᏏᏃ ᏕᏁᎴᎢᏎ ᏕᏫᏁ ᎤᎬᏫᏳᎯ; ᎠᎴ ᏕᏫ ᎤᎬᏫᏳᎯ ᏕᏁᎴᎢᏎ ᏐᎵᎹᏅᏁ, ᎠᎴ ᎠᏥᏰᎯ ᏳᎳᏯ ᎥᎿᎢ ᎨᏍᏱᏎ ᎡᏥ;

7  ᏐᎵᎹᏅᏃ ᏕᏁᎴᎢᏎ ᎶᏉᎹᏁ; ᎠᎴ ᎶᏉᎹ ᏕᏁᎴᎢᏎ ᎡᏆᏯ;

8  ᎡᏆᏯᏃ ᏕᏁᎴᎢᏎ ᏦᏏᏆᏁ; ᎠᎴ ᏦᏏᏆ ᏕᏁᎴᎢᏎ ᏦᎳᎻᏁ; ᏦᎳᎻᏃ ᏕᏁᎴᎢᏎ ᎣᏌᏯᏁ;

9  ᎣᏌᏯᏃ ᏕᏁᎴᎢᏎ ᏦᏓᎻᏁ; ᎠᎴ ᏦᏓᎻ ᏕᏁᎴᎢᏎ ᎡᎭᏏᏁ; ᎡᎭᏏᏃ ᏕᏁᎴᎢᏎ ᎮᏏᎦᏯᏁ.

10  ᎮᏏᎦᏯᏃ ᏕᏁᎴᎢᏎ ᎹᎾᏏᏁ; ᎠᎴ ᎹᎾᏏ ᏕᏁᎴᎢᏎ ᎠᎼᏂᏁ; ᎠᎼᏂᏃ ᏕᏁᎴᎢᏎ ᏦᏌᏯᏁ;

11 ᏦᏌᏯᏃ ᏕᏁᎴᎢᏎ ᏤᎪᎾᏯᏁ ᎠᎴ ᎤᏤᎵ ᏗᎾᏓᏅᏞᏗᏁ, ᎢᎪᎯᏓ Ꮎ ᎿᎢ Ꮎ ᎾᏍᎩᏛ ᎨᏒᎢᏎ ᎠᏫᏛᏗᏔ ᎤᏣᏘᎾ ᏓᏗᎶᏂ ᏗᏜ.

12  ᎠᎴ ᎤᎶᏐᏅ Ꮎ ᎾᏍᎩᏛ ᎨᏒᎢᏎ ᎠᏲᎯᏍᏗᏔ ᏓᏗᎶᏂ ᏗᏜ, ᏤᎪᎾᏯ ᏕᏁᎴᎢᏎ ᏌᎳᏓᏱᎵᏁ; ᏌᎳᏓᏱᎵᏃ ᏕᏁᎴᎢᏎ ᏥᎳᏇᎵᏁ;

13  ᏥᎳᏇᎵᏃ ᏕᏁᎴᎢᏎ ᎢᎳᏯᎩᎻᏁ; ᎠᎴ ᎢᎳᏯᎩᎻ ᏕᏁᎴᎢᏎ ᎡᏐᏁ;

14  ᎡᏐᏃ ᏕᏁᎴᎢᏎ ᏎᏙᎩᏁ; ᎠᎴ ᏎᏙᎩ ᏕᏁᎴᎢᏎ ᎡᎩᎻᏁ; ᎡᎩᎻᏃ ᏕᏁᎴᎢᏎ ᎢᎳᏯᏗᏁ;

15  ᎢᎳᏯᏗᏃ ᏕᏁᎴᎢᏎ ᎢᎵᎡᏌᏁ; ᎠᎴ ᎢᎵᎡᏌ ᏕᏁᎴᎢᏎ ᎹᏓᏂᏁ; ᎹᏓᏂᏃ ᏕᏁᎴᎢᏎ ᏤᎦᏈᏁ;

16  ᏤᎦᏈᏃ ᏕᏁᎴᎢᏎ ᏦᏩ, ᎾᏍᎩ ᎣᏰᎯ ᎺᎵ ᎥᎿᎢ ᎨᏒᎢᏎ, ᎾᏍᎩ ᎨᏒᎢᏎ ᎡᏥ ᏥᏌ, ᎾᏍᎩ ᎨᏒᎠᏎ ᎤᏯᏅᏗᏔ ᎦᎶᏁᏛ.

17  ᎯᎠ-ᎢᏴ ᏂᎦᏛ ᎤᎾᏁᎶᏔᏅᏗ ᎡᏆᎭᎻ ᏂᏛᎴᏅᏓ ᏕᏫ ᏗᏜ ᎨᏒᎠᏎ ᏂᎦᏚ ᎤᎾᏁᎶᏔᏅᏗ; ᎠᎴ ᏕᏫ ᏂᏛᎴᏅᏓ ᎠᏫᏛᏙ ᎤᏣᏘᎾ ᏓᏗᎶᏂ ᎭᏫᎾ ᏗᏜ ᎨᏒᎠᏎ ᏂᎦᏚ ᎤᎾᏁᎶᏔᏅᏗ; ᎠᎴ ᎠᏫᏛᏙ ᎤᏣᏘᎾ ᏓᏗᎶᏂ ᎭᏫᎾ ᏂᏛᎴᏅᏓ ᎦᎶᏁᏛ ᏗᏜ ᎨᏒᎠᏎ ᏂᎦᏚ ᎤᎾᏁᎶᏔᏅᏗ.

18  ᏃᏊ ᎤᏕᏅ ᏥᏌ ᎦᎶᏁᏛ ᎨᏒᎢᏎ ᎯᎠ ᎦᎶᎯᏍᏗ ᎭᏫᎾ: ᎯᎳᏴᎢ ᎤᏤᎵ ᎡᏥ ᎺᎵ ᎨᏒᎢᏎ ᎠᏚᏯᏍᏙᏗᏔ ᏦᏩ ᏗᏜ, ᎤᎾᏤᎵ ᏅᎶ-ᎢᏧᎴ ᎤᏓᎷᎸ, ᎾᏍᎩ-ᎠᎨᏴ ᎨᏒᎢᏎ ᎠᏩᏛᏗᏔ ᎠᏲᏟ ᎬᏙᏗ ᎦᎸᏉᏗᏳ ᎠᏓᏅᏙ ᎥᎿᎢ.

19  ᏀᎢᏳᎢ ᏦᏩ ᎤᏤᎵ ᎤᏰᎯ, ᎨᏒᎠᏁᏖ ᎣᏍᏛ, ᎠᎴ Ꮭ ᎤᏛᏅᎢᏍᏗ ᎪᏢᏗ ᏴᏫᎤᏁᏓᏍᏗ ᏱᏓᏟᎶᏍᏔᏅᏁ ᎾᏍᎩ-ᎠᎨᏯ ᎥᎿᎢ, ᎠᏓᏅᏖᏍᎩᏎ ᎠᏨᏯᎢ ᏩᏗᏳᏎ ᎾᏍᎩ-ᎠᎨᏯ ᎤᏣᏘᎾ ᎤᏤᎵᏕ.

20  ᎠᏎᏃ ᏀᎢᏳᎢ ᎠᏨᏯᎢ ᎠᏓᏅᏖᏍᎩᏎ ᎠᏂᏰᎸᏍᎬ ᎾᏍᎩ-ᎯᎠ ᎢᏳᏍᏗᏗ, ᎪᏩᏚ, ᎠᏂᏓᏪᎯ ᎤᏁᎳᏅᎯ ᎥᎿᎢ ᎦᎾᏄᎪᎢᏍᏗᏎ ᎠᏨᏯᎢ ᏗᏜ ᎠᏍᎩᏘᏍᎦ ᎭᏫᎾ, ᎯᏁᎩᏁᏖ, ᏦᏩ, ᏂᎯ ᏕᏫ ᎤᏪᏥ, Ꮭ ᎤᎾᏰᎯᏍᏚ ᎠᎩᏍᏗ ᏂᎯ-ᏗᏜ ᎺᎵ ᏂᎯ ᎤᏍᏓᎥᎲᏍᎩ; ᎢᎬᏂᏏᏍᎩ ᎾᏍᎩ Ꮎ ᎨᏒᎠᏎ ᎤᎷᏅᏗᏔ ᎾᏍᎩ-ᎠᎨᏴ ᎭᏫᎾ ᎨᏒᎠᏎ ᎦᎸᏉᏗᏳ ᎠᏓᏅᏙ ᎥᎿᎢ.

21  ᎠᎴ ᎾᏍᎩ-ᎠᎨᏴ ᏩᏗᎣᏎ ᎠᏧᏣᏁ, ᎠᎴ ᏂᎯ ᎤᏯᏅᏙᏎ ᎤᏤᎵ ᏚᏙᎥᏁ ᏥᏌ: ᎢᎬᏂᏏᏍᎩ ᎠᏨᏯᎢ ᎠᎯᏯᏍᏙᏎ ᎤᏤᎵ ᏴᏫᏁ ᎤᎾᏤᎵ ᎠᏍᎦᏂᏗ ᏂᏛᎴᏅᏓ.

22  ᏃᏊ ᏂᎦᏛ ᎯᎠ ᎨᏒᎢᏎ ᎪᏢᏗᏔ ᎠᎧᎵᏐᏗ Ꮎ ᎯᏁᎩᏎ ᎤᏁᎳᏅᎯ ᎠᏂᏰᎸᏍᎬ ᎠᏕᎶᎰᏍᎩ ᏗᎬᏩᎶᏒ, ᎯᏁᎦᏁᏖ,

23  ᎪᏩᏚ, ᎠᏛ ᎨᏒᎣᏎ ᎠᏲᏟ ᎬᏙᏗ, ᎠᎴ ᏩᏗᎣᏎ ᎠᏧᏣᏁ, ᎠᎴ ᎾᏍᎩᏛ ᎤᏯᏅᏙᏎ ᎤᏤᎵ ᏚᏙᎥᏁ ᎢᎹᏄᎡᎵ, ᎾᏍᎩ ᎠᏁᎳᏙᏗᏔ ᎨᏒᎠᏎ, ᎤᏁᎳᏅᎯ ᎢᏧᎸ ᎬᏙᏗ.

24  ᏀᎢᏳᎢ ᏦᏩ ᎨᏒᎠᏁᏖ ᎠᏛᎯᏍᏙᏗᏔ ᎦᎸᏙ ᏂᏛᎴᏅᏓ ᎪᏢᏗᏎ ᏥᎸ ᎠᏂᏓᏪᎯ ᎤᏁᎳᏅᎯ ᎥᎿᎢ ᎠᏓᏁᏤᏗᏎ ᎠᏨᏴ, ᎠᎴ ᎠᏍᎩᏍᏗᏎ ᎠᏨᏴ ᏗᏜ ᎤᏤᎵ ᎠᏥᏰᎯ:

25  ᎠᎴ Ꮭ ᎤᏅᏘᏎ ᎾᏍᎩᏁ ᎢᎪᎯᏓ ᏩᏗᎢᏎ ᎤᏤᎵ ᎢᎬᏱ ᎠᏧᏣᏁ: ᎠᎴ ᎠᏨᏯᎢ ᎤᏯᏅᏗᏎ ᎤᏤᎵ ᏚᏙᎥᏁ ᏥᏌ.

ᎠᏯᏙᎸᎢ 2     ayadolvi 2

1  noquu hilayvi tsisa udenv gaduyi tsudiyi hawina, igadi elodv ugvwiyuhi vhnai, gvniyuquo, agatahnai asgayadi nvlise kalvgvi nidvlenvda tsilusilimi didla,

2  hineganete, hatlv gesvase nasgi na udenv ugvwiyuhi anitsusi? igvnisisgi itsula gowatise utseli noquisine kalvgv hawina, ale itsula nvlise adadolisdodi nasgine.

3  hilayvi elodv ugvwiyuhi advgise nasgi-hia iyusdidine, atsvyai gesvise adadeyadodita, ale nigadv tsilusilimi nasgi gvdodi.

4 ale ulosonv atsvyai gatlisodise itsula nigadv ugvniyuhi-adonisgidine ale dinowelisgidine yvwi vhnai, atsvyai adadvdodise nasgidv didla hatlv gesvuse udenv galonedv vhnai.

5  ale nasgidv hinegise nasgi didla, gaduyi hawina tsudiyi vhnai: igvnisisgi hia-iyv gesvase gowelodita adelohosgi gvdodi,

6  "ale nihi, gaduyi, elohi tsudiyi hawina, tla gesvase usdigesdodi ugvwiyuhi-uwetsi ayeli tsudiyi vhnai: igvnisisgi nihi-nidvlenvda nvlose ugvwiyuhi na asdawadvsdose aqua yvwine isili."

7  nahiyvi elodv, ulosonv atsvyai utselide uyanise agatahnai asgayadi, adadvdodise nasgidvne  alinigvnehie hilayvi noquisi gananugoisdise.

8  ale atsvyai adanvsdise nasgidvne gaduyi didla, ale hinegise, hena ale ayasdu alinigvnehie ayoli ayotline; ale hilayvi nihi awadvdise nasgine, asiquo ayohisdu kaneisdine ayv didla, yadvhna na ayv yeliquose nvli ale adadohisdodi nasgine nasquv.

9  hilayvi nasgidv advgise ugvwiyuhine, nasgidv ahnagisdiyise; ale gvniyuquo, noquisi, na hagatise kalvgvi hawina, anagisdise nasgidv igvyiditlv, igohida nasgi nvlise ale gadogise hanani galvladitlv hatlv gesvise ayoli ayotli.

10 hilayvi nasgidv agowadodise noquisine, alihelisdise galosvstanvhi.

11 hilayvino nasgidv nvlise adanelv nahnai, nasgidv hagatise ayoli etsi meli gvdodi, ale eladi ulosvgise ale adadolisdodise nasgine: ale hilayvi nasgidv asduidise unatseli tsugvwalodine, nasgidv udanedise adanedodine nasgi didla; adelv-dalonige, ale uganasdv-gawasvgi-adla, ale mila.

12  ale gesvanete uyotsvhita unelanvhi gvdodi asgitisga hawina na nasgidv ase tla hulutsi elodv didla, nasgidv ahnagisdiyise nasgidvsa elohi nudale nvnohi gvdodi.

13  ale ulosonv nasgidv ahnagisdiyise, gvniyuquo, anidawehi unelanvhi vhnai gananugoisdase tsowa didla asgitisga hawina, hineganete, dilodu ale agisdu ayoli ayotline ale utseli etsine, ale ulatisdu itsidv nahnai, ale edodu uhna igohida ayv ayohisdose kaneisdine nihi didla: elodvno ayasdose ayoli ayotline adahisdi nasgine.

14  hilayvi atsvyai dilodise, atsvyai agisdise ayoli ayotline ale utseli etsine svnoyi gvdodi, ale ahnagisdiyise itsidv nahnai.

15  ale gesvise uhna elodv ayohuhisdi igohida: akalisodi nane na unelanvhi kanegvise adelohosgi digvwalosv, hineganete, doyegi itsidv nidvlenvda ayv uyanvdise aqua uwetsine.

16  nahiyui elodv, hilayvi atsvyai gowatise atsvyai gesvise nudanvdvnita agatahnai asgayadi gvdodi, gesvise galosvstanvhi uhnalvha, ale adanvsdise doyegi ale adahisdise nigadv ayotlidine na gesvise gaduyi ale utseli atlilodv-gvgodvdi hawina, tali tsudetiyvda ale gayolige, ditoladi igohida na atsvyai alinigvnehie adadvdodise agatahnai asgayadine.

17  nahiyui gesvise akalisodita na kanegvise tselimaya adelohosgi, hineganete,

18  lemayi hawina kanegv gesvise advgita, daniyvgvi, ale atloyasdo, ale utsati unelugvi, letsili atloyasdanete utseli uwetsidi nasgihai, ale tla gesvuse tsosedvita, igvnisisgi nasgidv tla gesvase.

19  aseno hilayvi elodv gesvise uyohusv, gvniyuquo, anidawehi unelanvhi vhnai gananugoisdise asgitisga hawina tsowa didla itsidv hawina.

20  hineganete, dilodu ale agisdu ayoli ayotline ale utseli etsine, ale hena elohi isiliyi nahnai: gesvaseno uyohusv nasgidv na ayasdise vlenidohvne ayoli ayotli vhnai.

21  ale atsvyai dilodise ale agisdise ayoli ayotline ale utseli etsine, ale nvlise elohi isiliyi nahnai.

22  aseno hilayvi atsvyai advgise na atsila gesvise ugvwiyuhi tsudiyi hawina hanani utseli edoda hawina, elodv, atsvyai gesvise asgaihv anagisdi uhna: aseno, gesvanete uyotsvhita unelanvhi gvdodi asgitisga hawina, atsvyai agatahvsdise utselidv utanidigadohi gelili nahnai.

23  ale atsvyainvlise ale ganlvise gaduhvi hawina uyanvdita naselidi: akalisodi na gesuise kanegvita adelohosgidi gvdodi: atsvyai gesvose uyanvdita naselidano.

1  ᏃᏊ ᎯᎳᏴᎢ ᏥᏌ ᎤᏕᏅ ᎦᏚᏱ ᏧᏗᏱ ᎭᏫᎾ, ᎢᎦᏗ ᎡᎶᏛ ᎤᎬᏫᏳᎯ ᎥᎿᎢ, ᎬᏂᏳᏉ, ᎠᎦᏔᎿᎢ ᎠᏍᎦᏯᏗ ᏅᎵᏎ ᎧᎸᎬᎢ ᏂᏛᎴᏅᏓ ᏥᎷᏏᎵᎻ ᏗᏜ,

2  ᎯᏁᎦᏁᏖ, ᎭᏢ ᎨᏒᎠᏎ ᎾᏍᎩ Ꮎ ᎤᏕᏅ ᎤᎬᏫᏳᎯ ᎠᏂᏧᏏ? ᎢᎬᏂᏏᏍᎩ ᎢᏧᎳ ᎪᏩᏘᏎ ᎤᏤᎵ ᏃᏈᏏᏁ ᎧᎸᎬ ᎭᏫᎾ, ᎠᎴ ᎢᏧᎳ ᏅᎵᏎ ᎠᏓᏙᎵᏍᏙᏗ ᎾᏍᎩᏁ.

3  ᎯᎳᏴᎢ ᎡᎶᏛ ᎤᎬᏫᏳᎯ ᎠᏛᎩᏎ ᎾᏍᎩ-ᎯᎠ ᎢᏳᏍᏗᏗᏁ, ᎠᏨᏯᎢ ᎨᏒᎢᏎ ᎠᏓᏕᏯᏙᏗᏔ, ᎠᎴ ᏂᎦᏛ ᏥᎷᏏᎵᎻ ᎾᏍᎩ ᎬᏙᏗ.

4 ᎠᎴ ᎤᎶᏐᏅ ᎠᏨᏯᎢ ᎦᏟᏐᏗᏎ ᎢᏧᎳ ᏂᎦᏛ ᎤᎬᏂᏳᎯ-ᎠᏙᏂᏍᎩᏗᏁ ᎠᎴ ᏗᏃᏪᎵᏍᎩᏗᏁ ᏴᏫ ᎥᎿᎢ, ᎠᏨᏯᎢ ᎠᏓᏛᏙᏗᏎ ᎾᏍᎩᏛ ᏗᏜ ᎭᏢ ᎨᏒᎤᏎ ᎤᏕᏅ ᎦᎶᏁᏛ ᎥᎿᎢ.

5  ᎠᎴ ᎾᏍᎩᏛ ᎯᏁᎩᏎ ᎾᏍᎩ ᏗᏜ, ᎦᏚᏱ ᎭᏫᎾ ᏧᏗᏱ ᎥᎿᎢ: ᎢᎬᏂᏏᏍᎩ ᎯᎠ-ᎢᏴ ᎨᏒᎠᏎ ᎪᏪᎶᏗᏔ ᎠᏕᎶᎰᏍᎩ ᎬᏙᏗ,

6  "ᎠᎴ ᏂᎯ, ᎦᏚᏱ, ᎡᎶᎯ ᏧᏗᏱ ᎭᏫᎾ, Ꮭ ᎨᏒᎠᏎ ᎤᏍᏗᎨᏍᏙᏗ ᎤᎬᏫᏳᎯ-ᎤᏪᏥ ᎠᏰᎵ ᏧᏗᏱ ᎥᎿᎢ: ᎢᎬᏂᏏᏍᎩ ᏂᎯ-ᏂᏛᎴᏅᏓ ᏅᎶᏎ ᎤᎬᏫᏳᎯ Ꮎ ᎠᏍᏓᏩᏛᏍᏙᏎ ᎠᏆ ᏴᏫᏁ ᎢᏏᎵ."

7  ᏀᎢᏴᎢ ᎡᎶᏛ, ᎤᎶᏐᏅ ᎠᏨᏯᎢ ᎤᏤᎵᏕ ᎤᏯᏂᏎ ᎠᎦᏔᎿᎢ ᎠᏍᎦᏯᏗ, ᎠᏓᏛᏙᏗᏎ ᎾᏍᎩᏛᏁ  ᎠᎵᏂᎬᏁᎯᎡ ᎯᎳᏴᎢ ᏃᏈᏏ ᎦᎾᏄᎪᎢᏍᏗᏎ.

8  ᎠᎴ ᎠᏨᏯᎢ ᎠᏓᏅᏍᏗᏎ ᎾᏍᎩᏛᏁ ᎦᏚᏱ ᏗᏜ, ᎠᎴ ᎯᏁᎩᏎ, ᎮᎾ ᎠᎴ ᎠᏯᏍᏚ ᎠᎵᏂᎬᏁᎯᎡ ᎠᏲᎵ ᎠᏲᏟᏁ; ᎠᎴ ᎯᎳᏴᎢ ᏂᎯ ᎠᏩᏛᏗᏎ ᎾᏍᎩᏁ, ᎠᏏᏉ ᎠᏲᎯᏍᏚ ᎧᏁᎢᏍᏗᏁ ᎠᏴ ᏗᏜ, ᏯᏛᎿ Ꮎ ᎠᏴ ᏰᎵᏉᏎ ᏅᎵ ᎠᎴ ᎠᏓᏙᎯᏍᏙᏗ ᎾᏍᎩᏁ ᎾᏍᏋ.

9  ᎯᎳᏴᎢ ᎾᏍᎩᏛ ᎠᏛᎩᏎ ᎤᎬᏫᏳᎯᏁ, ᎾᏍᎩᏛ ᎠᎿᎩᏍᏗᏱᏎ; ᎠᎴ ᎬᏂᏳᏉ, ᏃᏈᏏ, Ꮎ ᎭᎦᏘᏎ ᎧᎸᎬᎢ ᎭᏫᎾ, ᎠᎾᎩᏍᏗᏎ ᎾᏍᎩᏛ ᎢᎬᏱᏗᏢ, ᎢᎪᎯᏓ ᎾᏍᎩ ᏅᎵᏎ ᎠᎴ ᎦᏙᎩᏎ ᎭᎾᏂ ᎦᎸᎳᏗᏢ ᎭᏢ ᎨᏒᎢᏎ ᎠᏲᎵ ᎠᏲᏟ.

10 ᎯᎳᏴᎢ ᎾᏍᎩᏛ ᎠᎪᏩᏙᏗᏎ ᏃᏈᏏᏁ, ᎠᎵᎮᎵᏍᏗᏎ ᎦᎶᏒᏍᏔᏅᎯ.

11 ᎯᎳᏴᎢᏃ ᎾᏍᎩᏛ ᏅᎵᏎ ᎠᏓᏁᎸ ᏀᎾᎢ, ᎾᏍᎩᏛ ᎭᎦᏘᏎ ᎠᏲᎵ ᎡᏥ ᎺᎵ ᎬᏙᏗ, ᎠᎴ ᎡᎳᏗ ᎤᎶᏒᎩᏎ ᎠᎴ ᎠᏓᏙᎵᏍᏙᏗᏎ ᎾᏍᎩᏁ: ᎠᎴ ᎯᎳᏴᎢ ᎾᏍᎩᏛ ᎠᏍᏚᎢᏗᏎ ᎤᎾᏤᎵ ᏧᎬᏩᎶᏗᏁ, ᎾᏍᎩᏛ ᎤᏓᏁᏗᏎ ᎠᏓᏁᏙᏗᏁ ᎾᏍᎩ ᏗᏜ; ᎠᏕᎸ-ᏓᎶᏂᎨ, ᎠᎴ ᎤᎦᎾᏍᏛ-ᎦᏩᏒᎩ-ᎠᏜ, ᎠᎴ ᎻᎳ.

12  ᎠᎴ ᎨᏒᎠᏁᏖ ᎤᏲᏨᎯᏔ ᎤᏁᎳᏅᎯ ᎬᏙᏗ ᎠᏍᎩᏘᏍᎦ ᎭᏫᎾ Ꮎ ᎾᏍᎩᏛ ᎠᏎ Ꮭ ᎱᎷᏥ ᎡᎶᏛ ᏗᏜ, ᎾᏍᎩᏛ ᎠᎿᎩᏍᏗᏱᏎ ᎾᏍᎩᏛᏌ ᎡᎶᎯ ᏄᏓᎴ ᏅᏃᎯ ᎬᏙᏗ.

13  ᎠᎴ ᎤᎶᏐᏅ ᎾᏍᎩᏛ ᎠᎿᎩᏍᏗᏱᏎ, ᎬᏂᏳᏉ, ᎠᏂᏓᏪᎯ ᎤᏁᎳᏅᎯ ᎥᎿᎢ ᎦᎾᏄᎪᎢᏍᏓᏎ ᏦᏩ ᏗᏜ ᎠᏍᎩᏘᏍᎦ ᎭᏫᎾ, ᎯᏁᎦᏁᏖ, ᏗᎶᏚ ᎠᎴ ᎠᎩᏍᏚ ᎠᏲᎵ ᎠᏲᏟᏁ ᎠᎴ ᎤᏤᎵ ᎡᏥᏁ, ᎠᎴ ᎤᎳᏘᏍᏚ ᎢᏥᏛ ᏀᎾᎢ, ᎠᎴ ᎡᏙᏚ ᎤᎿ ᎢᎪᎯᏓ ᎠᏴ ᎠᏲᎯᏍᏙᏎ ᎧᏁᎢᏍᏗᏁ ᏂᎯ ᏗᏜ: ᎡᎶᏛᏃ ᎠᏯᏍᏙᏎ ᎠᏲᎵ ᎠᏲᏟᏁ ᎠᏓᎯᏍᏗ ᎾᏍᎩᏁ.

14  ᎯᎳᏴᎢ ᎠᏨᏯᎢ ᏗᎶᏗᏎ, ᎠᏨᏯᎢ ᎠᎩᏍᏗᏎ ᎠᏲᎵ ᎠᏲᏟᏁ ᎠᎴ ᎤᏤᎵ ᎡᏥᏁ ᏒᏃᏱ ᎬᏙᏗ, ᎠᎴ ᎠᎿᎩᏍᏗᏱᏎ ᎢᏥᏛ ᏀᎾᎢ.

15  ᎠᎴ ᎨᏒᎢᏎ ᎤᎿ ᎡᎶᏛ ᎠᏲᎱᎯᏍᏗ ᎢᎪᎯᏓ: ᎠᎧᎵᏐᏗ ᎾᏁ Ꮎ ᎤᏁᎳᏅᎯ ᎧᏁᎬᎢᏎ ᎠᏕᎶᎰᏍᎩ ᏗᎬᏩᎶᏒ, ᎯᏁᎦᏁᏖ, ᏙᏰᎩ ᎢᏥᏛ ᏂᏛᎴᏅᏓ ᎠᏴ ᎤᏯᏅᏗᏎ ᎠᏆ ᎤᏪᏥᏁ.

16  ᏀᎢᏳᎢ ᎡᎶᏛ, ᎯᎳᏴᎢ ᎠᏨᏯᎢ ᎪᏩᏘᏎ ᎠᏨᏯᎢ ᎨᏒᎢᏎ ᏄᏓᏅᏛᏂᏔ ᎠᎦᏔᎿᎢ ᎠᏍᎦᏯᏗ ᎬᏙᏗ, ᎨᏒᎢᏎ ᎦᎶᏒᏍᏔᏅᎯ ᎤᎿᎸᎭ, ᎠᎴ ᎠᏓᏅᏍᏗᏎ ᏙᏰᎩ ᎠᎴ ᎠᏓᎯᏍᏗᏎ ᏂᎦᏛ ᎠᏲᏟᏗᏁ Ꮎ ᎨᏒᎢᏎ ᎦᏚᏱ ᎠᎴ ᎤᏤᎵ ᎠᏟᎶᏛ-ᎬᎪᏛᏗ ᎭᏫᎾ, ᏔᎵ ᏧᏕᏘᏴᏓ ᎠᎴ ᎦᏲᎵᎨ, ᏗtᎣᎳᏗ ᎢᎪᎯᏓ Ꮎ ᎠᏨᏯᎢ ᎠᎵᏂᎬᏁᎯᎡ ᎠᏓᏛᏙᏗᏎ ᎠᎦᏔᎿᎢ ᎠᏍᎦᏯᏗᏁ.

17  ᏀᎢᏳᎢ ᎨᏒᎢᏎ ᎠᎧᎵᏐᏗᏔ Ꮎ ᎧᏁᎬᎢᏎ ᏤᎵᎹᏯ ᎠᏕᎶᎰᏍᎩ, ᎯᏁᎦᏁᏖ,

18  ᎴᎹᏱ ᎭᏫᎾ ᎧᏁᎬ ᎨᏒᎢᏎ ᎠᏛᎩᏔ, ᏓᏂᏴᎬᎢ, ᎠᎴ ᎠᏠᏯᏍᏙ, ᎠᎴ ᎤᏣᏘ ᎤᏁᎷᎬᎢ, ᎴᏥᎵ ᎠᏠᏯᏍᏓᏁᏖ ᎤᏤᎵ ᎤᏪᏥᏗ ᎾᏍᎩᎭᎢ, ᎠᎴ Ꮭ ᎨᏒᎤᏎ ᏦᏎᏛᎢᏔ, ᎢᎬᏂᏏᏍᎩ ᎾᏍᎩᏛ Ꮭ ᎨᏒᎠᏎ.

19  ᎠᏎᏃ ᎯᎳᏴᎢ ᎡᎶᏛ ᎨᏒᎢᏎ ᎤᏲᎱᏒ, ᎬᏂᏳᏉ, ᎠᏂᏓᏪᎯ ᎤᏁᎳᏅᎯ ᎥᎿᎢ ᎦᎾᏄᎪᎢᏍᏗᏎ ᎠᏍᎩᏘᏍᎦ ᎭᏫᎾ ᏦᏩ ᏗᏜ ᎢᏥᏛ ᎭᏫᎾ.

20  ᎯᏁᎦᏁᏖ, ᏗᎶᏚ ᎠᎴ ᎠᎩᏍᏚ ᎠᏲᎵ ᎠᏲᏟᏁ ᎠᎴ ᎤᏤᎵ ᎡᏥᏁ, ᎠᎴ ᎮᎾ ᎡᎶᎯ ᎢᏏᎵᏱ ᏀᎾᎢ: ᎨᏒᎠᏎᏃ ᎤᏲᎱᏒ ᎾᏍᎩᏛ Ꮎ ᎠᏯᏍᏗᏎ ᎥᎴᏂᏙᎲᏁ ᎠᏲᎵ ᎠᏲᏟ ᎥᎿᎢ.

21  ᎠᎴ ᎠᏨᏯᎢ ᏗᎶᏗᏎ ᎠᎴ ᎠᎩᏍᏗᏎ ᎠᏲᎵ ᎠᏲᏟᏁ ᎠᎴ ᎤᏤᎵ ᎡᏥᏁ, ᎠᎴ ᏅᎵᏎ ᎡᎶᎯ ᎢᏏᎵᏱ ᏀᎾᎢ.

22  ᎠᏎᏃ ᎯᎳᏴᎢ ᎠᏨᏯᎢ ᎠᏛᎩᏎ Ꮎ ᎠᏥᎳ ᎨᏒᎢᏎ ᎤᎬᏫᏳᎯ ᏧᏗᏱ ᎭᏫᎾ ᎭᎾᏂ ᎤᏤᎵ ᎡᏙᏓ ᎭᏫᎾ, ᎡᎶᏛ, ᎠᏨᏯᎢ ᎨᏒᎢᏎ ᎠᏍᎦᎢᎲ ᎠᎾᎩᏍᏗ ᎤᎿ: ᎠᏎᏃ, ᎨᏒᎠᏁᏖ ᎤᏲᏨᎯᏔ ᎤᏁᎳᏅᎯ ᎬᏙᏗ ᎠᏍᎩᏘᏍᎦ ᎭᏫᎾ, ᎠᏨᏯᎢ ᎠᎦᏔᎲᏍᏗᏎ ᎤᏤᎵᏛ ᎤᏔᏂᏗᎦᏙᎯ ᎨᎵᎵ ᏀᎾᎢ.

23  ᎠᎴ ᎠᏨᏯᎢᏅᎵᏎ ᎠᎴ ᎦnᎸᎢᏎ ᎦᏚᎲᎢ ᎭᏫᎾ ᎤᏯᏅᏗᏔ ᎾᏎᎵᏗ: ᎠᎧᎵᏐᏗ Ꮎ ᎨᏑᎢᏎ ᎧᏁᎬᎢᏔ ᎠᏕᎶᎰᏍᎩᏗ ᎬᏙᏗ: ᎠᏨᏯᎢ ᎨᏒᎣᏎ ᎤᏯᏅᏗᏔ ᎾᏎᎵᏓᏃ.

ᎠᏯᏙᎸᎢ 3     ayadolvi 3

1  nasgi igadi hawina nvlise tsani didawosgi, alitsadodanete inagei tsudiyi hawina,

2  ale hineganete, agatahvsdu, igvnisisgi galvladi ehi ugvwiyuhi gesvase navnige.

3 hiano gesvase nasgi na gesvise kanegvita aniyelvsgv adelohosgi isaya gvdodi, hineganete, kanegv-unoyvgv nasgi vhnai atloyasdanete inagei hawina, advnvisdodu nvnohine unelanvhi vhnai, gatsinosdigu utseli nvnohidine.

4  ale utloyitsani uhise utseli dinuwone gemili-usdiyegu vhnai, ale ganotsi adatlosdine utseli udatlosdv yvwaduwidv; ale utseli hawiya gesvise vledi ale geyatahi wadulisi.

5  nahiyui anagisdise doyegi nasgi didla tsilusalimi, ale nigadv tsudiyi, ale nigadv utanidigadohi tsodani yvwaduwidv,

6  ale gesvise didawosdita atsvyv gvdodi tsodani hawina, gohiyudodanete unatseli asganidine.

7  aseno hilayvi atsvyai gowatise na ugodidi ani-qualisi ale ani-sadusi nvlise utseli didawosgi didla, atsvyai hinegise nasgidv didla, "yo! nihi inadv uwetsidi! gagouyotsvhise nihine ulatisdi utalawosgvne na nvlose?"

8  ayohisdu gasadoyasdi nasgi-igvnisisgi udatanv-agisdine dinadolagi dewadanvdv nasgihai.

9  ale tla adanvtesgu hinegi nihvsadi hawiniditlv, itsula uha equahamine aquatseli edoda nasgihai: igvnisisgi ayv hinegase nihi-didla, na unelanvhi yeliquase nasgi-hia nvyadi nidvlenvda advhisdodi ayotlidine equahami nasgihai.

10  ale noquu galuyasdi gesvase atlodita unasdetlv nahnai tlugvdi vhnai: nasgi-igvnisisgi nigadv tlugv na tla ayohisdase gasadoyasdi osdv udatanvne gesvase ayelasdita eladi ale wadinvdita atsilv nahnai.

11  ayv udohiyui didawosdase nihine ama gvdodi dewadanvdv nasgihai: aseno atsvyai na nvlase ayvulosonv gesvase nulinigvgvhige sinv ayv, ale alasulodi atsvyai vhnai ayv tla gesvase tsugvwalodiya awidvdi: atsvyai didawosdose nihine galvquodiyu adanvdo ale atsilv gvdodi.

12  utseli atanoyo gesvase utseli uwoyeni hawina, ale atsvyai kaliwohi ganvgalvdose utseli ayatanohine, ale gatlisodose utseli utsaledine utseli ugata-adi nahnai; aseno atsvyai agohvsdose soine nalisquadisgvna atsilv gvdodi.

13  nahiyui nvlase tsisa gelili nidvlenvda tsodani didla, tsani didla, gesvi didawosdita atsvyv gvdodi.

14  aseno tsani unvsdodise nasgine, hineganete, ayv uduladase gesvi didawosdita nihi gvdodi, ale nihi nvlase ayv didla?

15  ale tsisa gawohiliyvdanete hinegise nasgi didla, alisgolvdodu nasgine gesvi hia-iyv noquu: igvnisisgi hia-iyv gesvase dinadolagi na itsula akalisoduse nigadv duyugodvne. nahiyui atsvyai alisgolvdodise nasgine.

16  ale tsisa, hilayvi atsvyai gesvise didawosdita, natlegvquo anagisdise galvladi ama doyegi ale, gvniyuquo, galvloidi gesvise asduidita nasgi didla, ale atsvyai gowatise adanvdone unelanvhi vhnai nvlasanete eladi gule-disgonihi tsilv, ale uweyalvtsanete nasgi nahna.

17  ale gvniyuquo kanev-unoyvgv galvladi nidvlenvda, hineganete, hia gesvase aqua adageyudi uwetsi, nasgi ayv gesvase osi-ayelvsga.

1  ᎾᏍᎩ ᎢᎦᏗ ᎭᏫᎾ ᏅᎵᏎ ᏣᏂ ᏗᏓᏬᏍᎩ, ᎠᎵᏣᏙᏓᏁᏖ ᎢᎾᎨᎢ ᏧᏗᏱ ᎭᏫᎾ,

2  ᎠᎴ ᎯᏁᎦᏁᏖ, ᎠᎦᏔᎲᏍᏚ, ᎢᎬᏂᏏᏍᎩ ᎦᎸᎳᏗ ᎡᎯ ᎤᎬᏫᏳᎯ ᎨᏒᎠᏎ ᎾᎥᏂᎨ.

3 ᎯᎠᏃ ᎨᏒᎠᏎ ᎾᏍᎩ Ꮎ ᎨᏒᎢᏎ ᎧᏁᎬᎢᏔ ᎠᏂᏰᎸᏍᎬ ᎠᏕᎶᎰᏍᎩ ᎢᏌᏯ ᎬᏙᏗ, ᎯᏁᎦᏁᏖ, ᎧᏁᎬ-ᎤᏃᏴᎬ ᎾᏍᎩ ᎥᎿᎢ ᎠᏠᏯᏍᏓᏁᏖ ᎢᎾᎨᎢ ᎭᏫᎾ, ᎠᏛᏅᎢᏍᏙᏚ ᏅᏃᎯᏁ ᎤᏁᎳᏅᎯ ᎥᎿᎢ, ᎦᏥᏃᏍᏗᎫ ᎤᏤᎵ ᏅᏃᎯᏗᏁ.

4  ᎠᎴ ᎤᏠᏱᏣᏂ ᎤᎯᏎ ᎤᏤᎵ ᏗᏄᏬᏁ ᎨᎻᎵ-ᎤᏍᏗᏰᎫ ᎥᎿᎢ, ᎠᎴ ᎦᏃᏥ ᎠᏓᏠᏍᏗᏁ ᎤᏤᎵ ᎤᏓᏠᏍᏛ ᏴᏩᏚᏫᏛ; ᎠᎴ ᎤᏤᎵ ᎭᏫᏯ ᎨᏒᎢᏎ ᎥᎴᏗ ᎠᎴ ᎨᏯᏔᎯ ᏩᏚᎵᏏ.

5  ᏀᎢᏳᎢ ᎠᎾᎩᏍᏗᏎ ᏙᏰᎩ ᎾᏍᎩ ᏗᏜ ᏥᎷᏌᎵᎻ, ᎠᎴ ᏂᎦᏛ ᏧᏗᏱ, ᎠᎴ ᏂᎦᏛ ᎤᏔᏂᏗᎦᏙᎯ ᏦᏓᏂ ᏴᏩᏚᏫᏛ,

6  ᎠᎴ ᎨᏒᎢᏎ ᏗᏓᏬᏍᏗᏔ ᎠᏨᏴ ᎬᏙᏗ ᏦᏓᏂ ᎭᏫᎾ, ᎪᎯᏳᏙᏓᏁᏖ ᎤᎾᏤᎵ ᎠᏍᎦᏂᏗᏁ.

7  ᎠᏎᏃ ᎯᎳᏴᎢ ᎠᏨᏯᎢ ᎪᏩᏘᏎ Ꮎ ᎤᎪᏗᏗ ᎠᏂ-ᏆᎵᏏ ᎠᎴ ᎠᏂ-ᏌᏚᏏ ᏅᎵᏎ ᎤᏤᎵ ᏗᏓᏬᏍᎩ ᏗᏜ, ᎠᏨᏯᎢ ᎯᏁᎩᏎ ᎾᏍᎩᏛ ᏗᏜ, "Ᏺ! ᏂᎯ ᎢᎾᏛ ᎤᏪᏥᏗ! ᎦᎪᎤᏲᏨᎯᏎ ᏂᎯᏁ ᎤᎳᏘᏍᏗ ᎤᏔᎳᏬᏍᎬᏁ Ꮎ ᏅᎶᏎ?"

8  ᎠᏲᎯᏍᏚ ᎦᏌᏙᏯᏍᏗ ᎾᏍᎩ-ᎢᎬᏂᏏᏍᎩ ᎤᏓᏔᏅ-ᎠᎩᏍᏗᏁ ᏗᎾᏙᎳᎩ ᏕᏩᏓᏅᏛ ᎾᏍᎩᎭᎢ.

9  ᎠᎴ Ꮭ ᎠᏓᏅᏖᏍᎫ ᎯᏁᎩ ᏂᎲᏌᏗ ᎭᏫᏂᏗᏢ, ᎢᏧᎳ ᎤᎭ ᎡᏆᎭᎻᏁ ᎠᏆᏤᎵ ᎡᏙᏓ ᎾᏍᎩᎭᎢ: ᎢᎬᏂᏏᏍᎩ ᎠᏴ ᎯᏁᎦᏎ ᏂᎯ-ᏗᏜ, Ꮎ ᎤᏁᎳᏅᎯ ᏰᎵᏆᏎ ᎾᏍᎩ-ᎯᎠ ᏅᏯᏗ ᏂᏛᎴᏅᏓ ᎠᏛᎯᏍᏙᏗ ᎠᏲᏟᏗᏁ ᎡᏆᎭᎻ ᎾᏍᎩᎭᎢ.

10  ᎠᎴ ᏃᏊ ᎦᎷᏯᏍᏗ ᎨᏒᎠᏎ ᎠᏠᏗᏔ ᎤᎾᏍᏕᏢ ᏀᎾᎢ ᏡᎬᏗ ᎥᎿᎢ: ᎾᏍᎩ-ᎢᎬᏂᏏᏍᎩ ᏂᎦᏛ ᏡᎬ Ꮎ Ꮭ ᎠᏲᎯᏍᏓᏎ ᎦᏌᏙᏯᏍᏗ ᎣᏍᏛ ᎤᏓᏔᏅᏁ ᎨᏒᎠᏎ ᎠᏰᎳᏍᏗᏔ ᎡᎳᏗ ᎠᎴ ᏩᏗᏅᏗᏔ ᎠᏥᎸ ᏀᎾᎢ.

11  ᎠᏴ ᎤᏙᎯᏳᎢ ᏗᏓᏬᏍᏓᏎ ᏂᎯᏁ ᎠᎹ ᎬᏙᏗ ᏕᏩᏓᏅᏛ ᎾᏍᎩᎭᎢ: ᎠᏎᏃ ᎠᏨᏯᎢ Ꮎ ᏅᎳᏎ ᎠᏴᎤᎶᏐᏅ ᎨᏒᎠᏎ ᏄᎵᏂᎬᎬᎯᎨ ᏏᏅ ᎠᏴ, ᎠᎴ ᎠᎳᏑᎶᏗ ᎠᏨᏯᎢ ᎥᎿᎢ ᎠᏴ Ꮭ ᎨᏒᎠᏎ ᏧᎬᏩᎶᏗᏯ ᎠᏫᏛᏗ: ᎠᏨᏯᎢ ᏗᏓᏬᏍᏙᏎ ᏂᎯᏁ ᎦᎸᏉᏗᏳ ᎠᏓᏅᏙ ᎠᎴ ᎠᏥᎸ ᎬᏙᏗ.

12  ᎤᏤᎵ ᎠᏔᏃᏲ ᎨᏒᎠᏎ ᎤᏤᎵ ᎤᏬᏰᏂ ᎭᏫᎾ, ᎠᎴ ᎠᏨᏯᎢ ᎧᎵᏬᎯ ᎦᏅᎦᎸᏙᏎ ᎤᏤᎵ ᎠᏯᏔᏃᎯᏁ, ᎠᎴ ᎦᏟᏐᏙᏎ ᎤᏤᎵ ᎤᏣᎴᏗᏁ ᎤᏤᎵ ᎤᎦᏔ-ᎠᏗ ᏀᎾᎢ; ᎠᏎᏃ ᎠᏨᏯᎢ ᎠᎪᎲᏍᏙᏎ ᏐᎢᏁ ᎾᎵᏍᏆᏗᏍᎬᎾ ᎠᏥᎸ ᎬᏙᏗ.

13  ᏀᎢᏳᎢ ᏅᎳᏎ ᏥᏌ ᎨᎵᎵ ᏂᏛᎴᏅᏓ ᏦᏓᏂ ᏗᏜ, ᏣᏂ ᏗᏜ, ᎨᏒᎢ ᏗᏓᏬᏍᏗᏔ ᎠᏨᏴ ᎬᏙᏗ.

14  ᎠᏎᏃ ᏣᏂ ᎤᏅᏍᏙᏗᏎ ᎾᏍᎩᏁ, ᎯᏁᎦᏁᏖ, ᎠᏴ ᎤᏚᎳᏓᏎ ᎨᏒᎢ ᏗᏓᏬᏍᏗᏔ ᏂᎯ ᎬᏙᏗ, ᎠᎴ ᏂᎯ ᏅᎳᏎ ᎠᏴ ᏗᏜ?

15  ᎠᎴ ᏥᏌ ᎦᏬᎯᎵᏴᏓᏁᏖ ᎯᏁᎩᏎ ᎾᏍᎩ ᏗᏜ, ᎠᎵᏍᎪᎸᏙᏚ ᎾᏍᎩᏁ ᎨᏒᎢ ᎯᎠ-ᎢᏴ ᏃᏊ: ᎢᎬᏂᏏᏍᎩ ᎯᎠ-ᎢᏴ ᎨᏒᎠᏎ ᏗᎾᏙᎳᎩ Ꮎ ᎢᏧᎳ ᎠᎧᎵᏐᏚᏎ ᏂᎦᏛ ᏚᏳᎪᏛᏁ. ᏀᎢᏳᎢ ᎠᏨᏯᎢ ᎠᎵᏍᎪᎸᏙᏗᏎ ᎾᏍᎩᏁ.

16  ᎠᎴ ᏥᏌ, ᎯᎳᏴᎢ ᎠᏨᏯᎢ ᎨᏒᎢᏎ ᏗᏓᏬᏍᏗᏔ, ᎾᏞᎬᏉ ᎠᎾᎩᏍᏗᏎ ᎦᎸᎳᏗ ᎠᎹ ᏙᏰᎩ ᎠᎴ, ᎬᏂᏳᏉ, ᎦᎸᎶᎢᏗ ᎨᏒᎢᏎ ᎠᏍᏚᎢᏗᏔ ᎾᏍᎩ ᏗᏜ, ᎠᎴ ᎠᏨᏯᎢ ᎪᏩᏘᏎ ᎠᏓᏅᏙᏁ ᎤᏁᎳᏅᎯ ᎥᎿᎢ ᏅᎳᏌᏁᏖ ᎡᎳᏗ ᎫᎴ-ᏗᏍᎪᏂᎯ ᏥᎸ, ᎠᎴ ᎤᏪᏯᎸᏣᏁᏖ ᎾᏍᎩ ᏀᎾ.

17  ᎠᎴ ᎬᏂᏳᏉ ᎧᏁᎥ-ᎤᏃᏴᎬ ᎦᎸᎳᏗ ᏂᏛᎴᏅᏓ, ᎯᏁᎦᏁᏖ, ᎯᎠ ᎨᏒᎠᏎ ᎠᏆ ᎠᏓᎨᏳᏗ ᎤᏪᏥ, ᎾᏍᎩ ᎠᏴ ᎨᏒᎠᏎ ᎣᏏ-ᎠᏰᎸᏍᎦ.

This translation and transliteration, by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ, is hereby given into the public domain.

He Stands, a Sentry in the Night / ᎠᏨᏯᎢ ᎦᏙᎦᏎ, ᎠᏓᎦᏘᏯ ᏒᏃᏱ ᎭᏫᎾ

 

Text and image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

He Stands by the Window / Ꭰ⁠Ꮸ⁠Ꮿ⁠Ꭲ⁠ ⁠Ꭶ⁠Ꮩ⁠Ꭶ⁠Ꮞ⁠ ⁠Ꮶ⁠Ꮃ⁠Ꮒ⁠ ⁠Ꮎ⁠Ꭵ⁠Ꭲ⁠

 

Text and image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

This World / ᎯᎠ ᎡᏆ-ᎡᎶᎯ

 

Text and image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

Notes on the Sermon on the Mount - III

We go next to Matthew VI:9, which is parallel to Luke XI:2, The Our Father/Pater Noster/Avinu. The Pater Noster (let's start calling it the Avinu) is very, very striking in Hebrew:

Avinu shebashamayim yitkadash shmecha

"Yitkadash shmecha." Let Your name be made holy. Because from this blessing all the others will flow. A world in which the Name is revered and respected, will be a world in which all Life is revered and respected, and in which we respect each other. It is a path to a better world.

Tavo malchutecha

May your kingdom come. (Replacing the rule of unethical imposters and usurpers who poison our existence because of their greed and lust for power.)

Yeaseh ritzoncha kmo bashamayim ken baaretz

May your will be done as in the heavens, so also on the earth.

Et-lechem chuqenu ten-lanu hayom

Give us this day our daily bread

Us'lach-lanu et-chovotenu kaasher salachnu gam-anachnu l'chayavenu

Forgive us our debts, as we forgive our debtors

V'al-t'viyenu liy'dey nisayon kiy im-chaltzenu min-hara'

And do not lead us into the hands of temptation, but deliver us from evil,

[Kiy l'cha hamamlakhah v'hag'vurah v'hatipheret l'ol'mey olamiym] amen

[for Thine is the kingdom, and the power, and the glory, forever.] Amen.

(This is a transliteration from Franz Delitzsch's nineteenth-century translation of the New Testament into Hebrew.)

This beloved and ancient prayer has survived in three editions: that of Matthew, that of Luke, and that of the Didache. Somehow, the canonical (Greek) text grew out of this development, and that is what we want to shed light on.

So far as I can tell, the oldest version is that in Luke. Here is Luke's version (Lk. 11:2-4), according to modern scholarship:

Father,
hallowed be thy name,
thy kingdom come

Give us each day
our daily bread,
and forgive us our sins,
for we ourselves forgive
everyone who is indebted to us;
and lead us not into temptation.

I happen to believe that the original of this prayer was taught in Aramaic, and such a version has survived in the Sinaitic Palimpsest (Syr-s). I'll show it first in Hebrew letters, easier for me to write than Estrangelo (classical Syriac script):

אבא נתקדש שמך ותאתא מלכותך ׃ 2

והב לן לחמא אמינא דכליום ׃ 3

ושבך לנ חטהין ואף אנחנן שבקין אנחנן לכל דחיב לן ולא תעלן לנסיונא ׃ 4

 This is essentially the short, Lukan version, and it sounds something like:

abba netqaddash sh'mak watite malkutak

wahab lan lahma amyna d'kulyum.

wash'buq lan n'tahayn 'ap ennahnan sh'baqn l'kul d'hayyabin lan w'la ta'lan l'nesyuna.

But we should not suppose that this minimalist, Lukan version was widely known or available to all. It did survive, though, in the Vulgate:

Pater sanctificetur nomen tuum
adveniat regnum tuum
panem nostrum cotidianum da nobis cotidie
et dimitte nobis peccata nostra
siquidem et ipsi dimittimus omni debenti nobis
et ne nos inducas in temptationem.

English translation of the Vulgate Latin:

Father, may your name be made holy,

may your kingdom come,

give us daily our daily bread,

and forgive us our sins,

as we also forgive all those indebted to us,

and do not lead us into temptation.

We almost lost that shorter, Lukan version, but it survived in the Codex Vaticanus ("B"), the Codex Sinaiticus ("א"), the Sinaitic Palimpsest ("Syr-s") and in Papyrus 75. It also survived in the Vulgate, probably because Jerome used "B." It is significant that all of these sources are fourth-century, except P75, which is third-century. By the late fifth century, we see (from Syr-c, the Curetonian Syriac) that the shorter, Lukan version of the prayer had been swamped by a longer version intended to harmonize it with the Matthaean version. From there, the longer version got into the (Byzantine) Textus Receptus, and from there into countless other translations, including the KJV. Had the texts mentioned above not survived (most were either discovered or began to be studied in the nineteenth century), we would probably have lost Luke's original version, and an important part of the textual history of the New Testament would have been lost.

Above, I gave a Syriac (Christian Aramaic) text (from the Oldest Old Syriac, Syr-s) of Luke's original version.

We have no version that short for Matthew. The shortest that we have is that in Shem-Tob's Hebrew Matthew. It goes like this:

Our father, may your name be sanctified; 

may your kingdom be blessed; 

may your will be done in the heavens and on earth.
Give our bread continually.
Forgive us our sins as we forgive those who sin against us,
and do not lead us into the power of temptation, but keep us from all evil, amen.

One notices that it says OUR father, and not just Father as in the Lukan version. It says "in heaven/the heavens, which the Lukan prayer does not. It says "heavens" (plural) because this word is always plural in Hebrew,  In common with all versions, it says "may your name be sanctified." It also says "may your kingdom be "blessed," instead of "come."  In common with all the earlier versions, it says "sins" instead of "debts." It says (uniquely) "the POWER of temptation" (literally, "the hands" of temptation, which is the idiomatic way to say this in Hebrew) and it mentions "all evil" instead of "evil" or "the evil one" (or nothing at all, as in the Lukan version). It has no ending mentioning kingdom, or power, or glory (or all three, as in the Byzantine texts). Finally, it ends with "amen," as Jewish prayers should.

It is these variations that I want to track in this trajectory through time, I will condense the various points so that I can represent them graphically.


Luke                 Shem-Tob               Didache             "k"                 Syr-s               Vulgate             .

Father               Our                          Our                    Our                Our                 Our
kingdom           kingdom blessed      in heaven          in heavens     heaven            heavens
daily bread       will done                  kingdom come  kingdom       [lacuna]           kingdom
forgive sins      bread continually     will done           will                                       will
temptation        forgive sins              daily bread        daily bread                     supersubstantial bread
no ending         power of temptation forgive debt      forgive debts                        forgive debts
                         evil                            temptation        temptation                           temptation
                         no ending                  evil one            evil                                      evil
                         amen                         power&glory   power                                  no ending






Syr-c                      "D"                        Canon. Gk. Mt.

Our                        Our                        Our
in heaven               heavens                  in heaven
kingdom                kingdom                kingdom
wishes                   will                        will
continual bread     continual bread      daily bread
forgive debts         forgive debts         forgive debts
temptation             test                        temptation
evil one                 evil                        evil
.kingdom&glory   no ending              kingdom, power, glory
                                                            amen


The above table is a graphical version of the Matthaean version of the Pater Noster. One can see the general tendency for the prayer to become more elaborate. There is doubt at certain points, notably with regard to the dating of the Didache. It exists in one Greek document, which is clearly from the Byzantine period, but it is believed to reflect Church practices of 40-120 CE. The Two Ways portion of the Didache is Jewish in origin, and a copy was found among the Dead Sea Scrolls. But in its Byzantine dress it can tell us little or nothing about the earliest history of the prayer.

To my mind, at least, the omission of "Our" in the Lukan version may indicate translation from Aramaic, and indeed it existed in that form into the late fourth century (Syr-s), as I showed earlier. The form "our father" (avinu) would be the more common in Hebrew. It is likely that, in the stage of oral transmission, not only the Our Father but all of Rabbi Yeshua's teaching was in Aramaic.

The earliest texts have "sins" rather than "debts," but "debts" predominated in the Matthaean version of the prayer by the late fourth century (Vulgate).

We see that the earliest texts had no fancy ending (kingdom, power, and glory). The earliest to have even part of such an ending would probably be "k" (Codex Bobiensis) with only "power," which never made it into the Vulgate. The full additional ending was a feature of Byzantine texts, which became the basis of the Textus Receptus or Received Text. The ending appears to be a reference to 1 Chron 29:11-13, but it could not be called a quotation. The Byzantine texts, which were exceedingly numerous, became the basis of most Protestant translations. The Catholics, on the other hand, had the Vulgate, which had the benefit of better and more ancient readings, including those of "B" (Codex Vaticanus), which modern scholars consider to be the best of all, along with a few others such as "א" (Codex Sinaiticus).

In studying this simple but wonderful prayer, I am struck by how close it is to Hebrew idiom and Jewish tradition. In it there are echoes of the Kaddish, and some of the blessings of the Amidah (a rather lengthy prayer that observant Jews say three times a day). Some believe that it is a boiled-down version of the latter. I shall leave that for others to decide, and say only that the Our Father/Pater Noster/Avinu is thoroughly Jewish in tone and spirit.

Original text Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler.

My Language Is Light / ᎠᏆ ᎦᏬᏂᎯᏍᎩ ᎨᏒᎠᏎ ᎤᎸᏌᏓ

 

Text and image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

The Work of the Poet / ᏗᎦᎸᏫᏍᏓᏃ ᏗᎪᏪᎵᏍᎩ-ᎧᏃᎮᎸᏍᎩ ᎥᎿᎢ

 

Text and image Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler, ꮓꮘꮟ-ꭴꭶꮤ.

Notes on the Sermon on the Mount - II

 

Going further, beyond the Beatitudes, we see that Mt. 5:13 (Salt) and 5;14 (Light) are connected (in Hebrew, but not in the Greek translation) by the catchword "world." Mt. 5:14 and 5;15 are, in turn, connected by the catchword "hidden."

About thirty years ago, when I was studying the Gospel of Thomas, I made the following note on GTh 33b: "This phrase ['nor does he put it in a hidden place'], with the link 'hidden', is missing from Mt. 5.14-15, where the sequence is the same." At that time I did not know that the catchword missing in the Greek translation, but preserved in GTh, is also preserved in a primitive Hebrew text of the Gospel of Matthew.

In the interest of truth, I feel compelled to say something about Rabbi Yeshua's defense of the Torah (Matthew 5:17-20). Here is the defense, in George Howard's translation of Shem-Tob's Hebrew text:

17 At that time Jesus said to his disciples: Do not think that I came to annul the Torah, but to fulfill it.
18 Truly I say to you that until heaven and earth (depart) not one letter or dot shall be abolished from the Torah or the Prophets, because all will be fulfilled.
19 He who shall transgress one word of these commandments (and shall teach) others shall be called a vain person (in the) kingdom of heaven; but whoever upholds and teaches [them] shall be called great in the kingdom of heaven.
20 At that time Jesus said to his disciples: Truly I say to you, if your righteousness is not greater than the Pharisees and the sages, you shall not enter into the kingdom of heaven.


And here, for comparison, is this same passage, but from canonical, Greek Matthew (which I call Matthew III), as translated in the Revised Standard Version (RSV):

17 "Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them. 18 For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. 19 Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

While there is substantial agreement here between Shem-Tob's Hebrew text (which I call Matthew II) and canonical Matthew (Matthew III), the differences are interesting. Most important, perhaps, among these differences, is the inclusion, twice, of the introductory phrase "At that time Jesus said to his disciples" in the Hebrew text. Professor Howard has shown (on p. 200 in Howard's 1995 edition) that whenever we see such an introductory phrase in Mt. 5-7 (the Sermon on the Mount), Luke either jumps to a different place in his text or has a void. This is extraordinary evidence for Matthew's editorial process. These introductory phrases had already been edited out by the time of Greek Matthew (Matthew III), but they were still present in Shem-Tob's Hebrew text (Matthew II). This passage, though, is not paralleled in either Luke or Mark (although there is a weakened echo of Mt. 5:18 in Lk 16:17).

Why was this extremely important passage not included in either Mark or Luke? Really, this question goes to the heart of the Synoptic Problem, and its significance.

For about the first 1800 years of their history, Christians believed, and were taught, that the first Gospel to be written was that of Matthew. In the second century, Papias told us that Matthew collected the Logia (sayings) and wrote them down in the Hebrew language, and everyone else translated them as best they could. Matthaean priority was Augustine's belief ca. 400 CE, and it was Griesbach's in the first half of the nineteenth century. In the latter part of that century there were also supporters of Lukan priority, and early supporters of Markan priority. This last hypothesis, though, really came into prominence with the publication of B. H. Streeter's 1924 book, THE FOUR GOSPELS. Markan priority remained the preeminent theory, at least in the United States, until about 1960, when it began to lose ground.

Why does it matter?  Well, let's go back to the passage I've cited, Mt. 5:17-20. If  the Gospel of Matthew was the first to be written, as believed by Christians for most of their history, then the absence of parallels to this passage in the Gospels of Mark and Luke can be easily (and somewhat historically) explained. While the Gospel of Matthew was written for the first Christians, who were Jewish Christians, Mark and Luke were written primarily for the Gentiles, who presumably had no reverence for, and did not wish to be restricted by, the Torah. In this scenario, the First Gospel needed to be adapted to the needs of Gentiles in Mark and Luke.

If, on the other hand, we assume either Lukan or Markan priority, we can say that Mt. 5:17-20 was "added" by or for the Jews. In other words, by adopting, for example, Streeter's theory of Markan priority, we can "de-Semitize" Christianity and its origins. Why on earth would anyone wish to do that?

Well, in the 1920s and 1930s, when Streeter's hypothesis of Markan priority became dominant, this de-Semitization of Christianity and its origins may have seemed like the right thing to do. Jews would soon be exterminated by the millions, by people who called themselves "Christians."

A few years ago, in connection with something I was writing, I wanted to get Streeter's exact dates and the date of first publication of his book. I looked him up on Wikipedia. I read the whole article, and was shocked by something that I read there: Streeter had attended the 1936 Olympics (the "Nazi Olympics") in Berlin, although he had no need to be there. Just a coincidence? I have to doubt it.

I prefer to judge Streeter's hypothesis on its own merits, and it seemingly has few. First of all, it stands history on its head. Secondly, there is the matter of what Streeter disingenuously called "the minor agreements." These are cases in the Triple Tradition where Matthew and Luke agree (often verbatim) with each other, against Mark. There are hundreds of these agreements, and they are anything but "minor."

So we see, from the passage cited above (and there are others that could be used to the same effect), that work on the Synoptic Problem is not a mere intellectual puzzle or a harmless, gentlemen's avocation. It is important, and it has much wider implications and significance.

My original text Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler. I have no rights in the Revised Standard Version, or in Professor Howard's book.

 

Notes on the Sermon on the Mount - I

 

The upper screen print above is from Franz Delitzsch's Hebrew translation of the New Testament (Eighth Edition, 1885, I believe), The lower one is Shem-Tob ben Shaprut's primitive Hebrew text, found in the book HEBREW GOSPEL OF MATTHEW, by George Howard (Macon, GA, Mercer University Press, 1995. The former is not copyrighted, the latter is, and I do not own any rights in either publication.

The Delitzsch text is a translation from Greek. Shem-Tob's Hebrew may not be a translation at all (though I am not certain that it isn't). What I am certain of is that the Shem-Tob Hebrew Matthew reflects a more primitive state of the Gospel of Matthew than does canonical, Greek Matthew. I have written in some detail on this subject in my Synoptica series, in this blog. So has Professor Howard, in his book. For now, I just want to focus on the Sermon on the Mount (Matthew 5, 6, 7), examining both texts and trying to better understand the relationship between the two textual traditions, the Hebrew and the Greek, in the Gospel according to Matthew.

The list of Beatitudes (Mt. 5:3-12) in the Received Text and in Delitzsch's translation contains nine Beatitudes. But the list in Shem-Tob's Hebrew Matthew contains fewer, as does the parallel text in Luke 6:20-23. The list in Luke is shorter, in fact, than those in both Shem-Tob and the Received Text.

 Here is a handy comparison of Matthew (Received Text), Matthew (Shem-Tob ben Shaprut), and Luke:

Luke 6:20-23 (reflects "Matthew I"):

1) Blessed are you who are poor, for yours is the kingdom of God.

2) Blessed are you who hunger now, for you will be satisfied.

3) Blessed are you when men hate you, when they exclude and insult you and reject your name as evil because of the Son of Man,

4) Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets.


Matthew 5:3-11, in the Shaprut version (reflects "Matthew II"):

1) (Blessed are the humble of spirit, for theirs is the kingdom of heaven.)

2) Blessed are those who wait, for they shall be comforted.

3) (Blessed are the meek, for they shall inherit the earth.)

4) Blessed are the innocent of heart, for they shall see God.

5) Blessed are those who PURSUE peace for they shall be called sons of God.

6) Blessed are those who are PERSECUTED for righteousness, for theirs is the kingdom of heaven.

7) Blessed are you when they persecute and revile you and say against you all kinds of evil for my sake, but speak falsely.

8) Rejoice and be glad for your reward is very great in heaven, for thus they persecuted the prophets.


Matthew 5:3-11, in the canonical version ("Matthew III"):

1) Blessed are the poor in spirit, for theirs is the kingdom of heaven.

2) Blessed are those who mourn, for they will be comforted.

3) Blessed are the meek, for they will inherit the earth.

4) Blessed are those who hunger and thirst for righteousness, for they will be filled.

5) Blessed are the merciful, for they will be shown mercy.

6) Blessed are the pure in heart, for they will see God.

7) Blessed are the peacemakers, for they will be called sons of God.

8) Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

9) Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

The two lines that George Howard placed in parentheses appear only in ms. A; they are absent from the Brit. Lib. ms. which was the main basis for his printed text, and also from BCDEFG. H is not mentioned, but that ms. is only fragmentary and does not include this part of the text. The first of these parenthetical Beatitudes corresponds roughly to the first Beatitude in canonical Luke and Matthew, but it says "humble" rather than "poor," and it does say "of spirit," a phrase that is found in canonical Matthew, but not in Luke. At this point I would have to say that ms. A either represents a later text type, or has been more assimilated to the canonical text than the others. Howard expresses the latter opinion on p. XIII of his 1995 edition. The second of the Beatitudes in parentheses is not in Luke at all, and is clearly an assimilation in ms. A to the text of canonical Matthew.

"those who wait" is analogous to "those who mourn" in canonical Matthew. According to George Howard (p. 226, op. cit.), this is a translation variant, due to similarity in appearance between the Hebrew words החוכים, (those who) wait, and הבוכים, (those who) mourn. In a footnote on the same page, he refers us to Gen 23:2 for an example of this usage of the verb בכה. That verb, however, literally means "to weep." Bearing this in mind, we see that Hebrew Matthew's "those who wait" is analogous both to the "those who weep" of Luke 6:21b and to the "those who mourn" of canonical Matthew 5:4. The translation variant is thus really "wait/weep," with "mourn" figuring only in the Greek translation. Since this similarity of "wait" and "weep" exists in Hebrew, but not in Greek or Latin, it is a safe assumption that 1) the original language of the Gospel of Matthew was Hebrew, and 2) Shem Tob's Hebrew Matthew is not a translation from Greek or Latin. In fact, if anyone thinks that Shen Tob's Hebrew Matthew is a translation, the burden of proof is on them.

Verses corresponding to Mt. 5:6 and 5:7 ("those who hunger and thirst for righteousness," and "the merciful," respectively) are not present in Hebrew Matthew (Matthew IIb according to my theory) at  all. The first of these is half-present in a quasi-analogous version in Luke ("you who hunger now, for you shall be satisfied"). According to my Layered Matthew Hypothesis, Luke used a version of Matthew (Matthew IIa) still older than the Hebrew Matthew that has survived (Matthew IIb). So what is going on here? The following is pure speculation on my part: Perhaps it was felt that physical hunger being satisfied was a promise (in Mt. IIa) that could not be kept, so it was removed (in Mt. IIb). But by the time of canonical Matthew (Mt. III) it had been put back, but reinterpreted as hungering and thirsting for righteousness.

Canonical Matthew 5:7 (the merciful) must have been a late addition, made too late to appear either in Luke or in Hebrew Matthew. This is unfortunate. It's one of my favorites of the Beatitudes.

We have now seen evidence, in the form of the wait/weep translation variant, that the Gospel of Matthew was originally written in Hebrew. George Howard found eighteen such translation variants and listed them on pp. 226-228 of his book (op. cit.). They are to be explained by similarities in appearance between Hebrew words with different meanings, where no such similarity exists in Greek or Latin. Now we are going to take a look at another type of evidence: catchwords.

Catchwords are words used to connect different thoughts or sayings, for later recitation. They are a mnemonic usually associated with the oral transmission stage, including the material that we call "Q." Now it happens that some of these catchwords exist in the Beatitudes, and you can see more of them when you read the Beatitudes in Hebrew, because they involve an idiomatic play on words that exists in Hebrew, but not in Greek.

In canonical, Greek Matthew 5:9, we have a Beatitude that can be translated as: "Blessed are the peacemakers, for they shall be called sons of God." But in Hebrew one does not speak of "peacemakers," but rather of  "peace-pursuers" or "those who pursue peace." Thus, Mt. 5:9 in Hebrew Matthew reads "Blessed are those who pursue peace, for they shall be called sons of God." The verb used in Hebrew is רדף, which happens to mean both "pursue" and "persecute." Because of that double meaning in Hebrew, there is a catchword connection between verse 9 and verse 10. That catchword is, in fact, what connects the two verses (other than the words "blessed are"), and it only works in Hebrew. In Greek such people are called "peace-doers," or "peacemakers." This tells us that the Beatitudes were first composed in Hebrew, whether in oral or written form, and in this case even their order depends upon the Hebrew language.

That same רדף catchword also connects verse 10 to verse 11, and verse 11 to verse 12. These Beatitudes are probably original, and probably go back to the oral tradition. It no doubt took Matthew some time to collect them all from that tradition, which I believe is why Luke has fewer Beatitudes.

It is worth noting that the רדף catchwords survived intact in Delitzsch's nineteenth-century translation into Hebrew. He translated them as they would be said in Hebrew, not as they would customarily be said in Greek. This illustrates, for me, the value and importance of Franz Delitzsch's translation.

When you read the next few verses, on Salt and Light in Hebrew, you see that they are connected by the following catchwords: "world," "hidden," and "light." But if you read them in canonical, Greek Matthew, you will only see "light." This, of course, is further evidence for the original language of the Gospel of Matthew, and justifies the order of these verses. There is more evidence along these lines, but I think the point has been made.

(to be continued)

Text Copyright © 2022 by Donald C. Traxler aka Donald Jacobson Traxler.