eng_Latn	tpi_Latn
Official in the church whose qualifications are listed in 1 Timothy 3:2-7 and Titus 1:6-9.	Ol wok manmeri insait long sios we wok bilong ol i stap insait long 1 Timoti 3:2-7 na Taitus 1:6-9.
In the New Testament, “bishop,” and “elder” refer to the same office, as shown by the apostle Paul’s telling Titus to appoint “elders in every town” and then referring to those same individuals as “bishops” (Titus 1:5, 7).	Insait long NT, "bisop o wasman," na "elda o hetman" em ol i toktok long seim ofis, na dispela em yumi ken lukim taim aposel Pol i tokim Taitus long makim "ol hetman insait long olgeta taun" na bihain em i kolim ol dispela seim lain olsem ol "ol bisop o ol wasman" (Taitus 1:5, 7).
While at Miletus, Paul summoned the elders from the church at Ephesus and then addressed them as “overseers” or “guardians” (Acts 20:17, 28).	Taim em i bin stap long Miletus, Pol i singautim ol elda o hetman i kam long ol sios long Efesus na em i kolim ol olsem ol "ovasia o wasman" o "gadien" (Aposel 20:17, 28).
The fact that there were numerous bishops at Philippi, as well as in Ephesus, shows that the office of bishop had not yet developed into what it later became: a single bishop governing one or more churches.	I bin gat planti wasman long Filipai, na long Efesus tu, na dispela i soim olsem 'episcopal' ofis i no bin divelop yet na kamap olsem: wanpela singel wasman o bisop we i lukautim wanpela sios o moa long wanpela sios.
One task was to "refute those who contradict [sound teaching]" (Titus 1:9) and to teach and expound the Scriptures (1 Timothy 3:2).	Wanpela wok bilong ol em long stretim ol paul tingting (Taitus 1:9) na long tisim na tokaut klia long ol Tok bilong God (1 Timoti 3:2).
The lists of qualifications in Paul’s letters to Timothy and Titus indicate that a bishop was considered a leader in the congregation and a representative to the non-Christian world.	Dispela ol list bilong ol kwalifikeen insait long ol leta bilong Pol i go long Timoti na Taitus i soim olsem wasman o bispo em i wanpela lida insait long ol lotumanmeri na em i wanpela man we i makim ol Kristen bilipmanmeri insait long graun.
See Elder; Pastor; Presbyter.	Lukim Elder;Pastor;Presbyter.
God was also mocked when: - Israel was exiled (Isaiah 52:5); - Edom derided the desolate “mountains of Israel” (Ezekiel 35:12, King James Version); and - The enemy scoffed that God had not protected Jerusalem (Psalm 74:18; 1 Maccabees 2:6).	Ol lain i bin tok bilas na lap long God taim Israel i bin go stap kalabus long narapela kantri (Aisaia 52:5), taim Idom i daunim nem bilong ol "maunten bilong Israel" (Esekiel 35:12, kjv), na taim birua i tok bilas olsem God i no bin banisim Jerusalem (Buk Song 74:18; 1 Makabis 2:6).
One might insult God directly (Revelation 13:6; 16:9), mock his word (Titus 2:5), or reject his revelation and its bearer (Acts 6:11).	Wanpela man o meri i ken bagarapim God stret (Kamapim Tok Hait 13:6; 16:9), tok bilas na lap long tok bilong em (Taitus 2:5), o tok nogat long tok bilong em na man i karim tok bilong em (Aposel 6:11).
Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mark 2:7).	Ol i bin sutim tok long Jisas olsem em i tok bilas long God taim em i tok olsem em i kam long God—na i gat pawa long fogivim sin (Mak 2:7).
Christos is the Greek translation of the Hebrew word Messiah (John 1:41).	Dispela wod i kam long tok Grik Kristos, we ol i trensletim long tok Hibru Mesaia (Jon 1:41).
Jesus’s first disciples followed him because they knew he was the Messiah (John 1:41).	Ol nambawan disaipel bilong Jisas i bin bihainim em bikos ol i bin save olsem em i Mesaia (Jon 1:41).
At his trials, Jesus's claim to be the Christ was the main reason he was condemned (Matthew 26:63–64, 68; 27:11, 17, 22, 37).	Wanpela nambawan samting we i mekim ol lain i tok olsem Jisas i brukim lo em olsem em i bin tok olsem em i Krais (Matyu 26:63-64, 68; 27:11, 17, 22, 37).
An important part of the earliest Christian preaching was declaring that Jesus is the Christ (Acts 2:36; 3:18–20; 9:22; 28:23, 31).	Wanpela impoten samting insait long ol namba wan taim ol Kristen i bin autim tok em olsem Jisas em i dispela Krais (Aposel 2:36; 3:18-20; 9:22; 28:23, 31).
See also Jesus Christ, Life and Teachings of; Messiah.	Lukim tu Jisas Krais, Laip na Tok Skul bilong;Mesaia.
In Bible times circumcision was the seal of God’s covenant with Abraham (Genesis 17:1-14).	Long taim bilong Baibel pasin bilong katim skin bilong kok em i wanpela sain bilong soim kontrak bilong God wantaim Abraham (Stat 17:1-14).
Preview - Circumcision in the Ancient World - Circumcision in the Old Testament - Circumcision in the New Testament The rite of circumcision is far older than the Hebrew people.	Liklik Tok Save • Pasin bilong katim skin long Bipo Taim Tru • Pasin bilong katim skin insait long Olpela Testamen • Pasin bilong katim skin insait long Nupela Testamen Dispela pasin bilong katim skin bilong kok em i pasin we i bin stap bipo tru pastaim long taim bilong ol Hibru.
Egyptian temple drawings show that the operation was common in 4000 BC and probably earlier.	Ol droing long ol tempel bilong Isip i soim olsem dispela operesen bilong katim skin em i save kamap long 4000 BC na ating long taim bipo tu.
The rite was observed among Central and South American Indians, Polynesians, the peoples of New Guinea, many Australian and African tribes, Egyptians, and pre-Islamic Arabs.	Dispela pasin i bin stap long ol India bilong Sentrel na Saut Amerika, ol Polinesia, na ol manmeri bilong Niugini, planti ol Ostrelia na Afrika hauslain, ol Isip, na ol Arab bipo long taim bilong lotu Islam.
The rite is not mentioned in the Koran, but because Muhammad was circumcised, tradition dictates that male Muslims follow the ancient custom.	Dispela pasin em buk Koran i no bin toktok long en, tasol bikos Mohamed em ol i bin katim skin bilong en, dispela i soim olsem ol Muslim man i bin bihainim dispela kastom bilong bipo tru.
Arab ancestry is traced to Abraham through Ishmael (Genesis 17:20), so a common age for Muslim circumcisions is 13, because Ishmael was circumcised at that age (v 25).	Ol Arab i ken bihainim lain tumbuna bilong ol i go bek long Abraham long lain bilong Ismael (Stat 17:20), olsem na planti Muslim pikinini i save katim skin taim ol i gat 13 krismas, bikos Ismael i bin katim skin taim em i bin gat dispela wankain krismas (v 25).
Among the West Semitic people, the Ammonites, Edomites, Midianites, Moabites, and Phoenicians all practiced circumcision (Jeremiah 9:25-26).	Namel long ol West Semitic manmeri, ol lain Amon, Idom, Midian, Moab, na Fonesia em olgeta i save mekim pasin bilong katim skin (Jeremaia 9:25-26).
The Philistines, however, did not (Judges 14:3; 15:18; 1 Samuel 14:6; 17:26, 36; 18:25, 27; 31:4; 2 Samuel 1:20; 3:14; 1 Chronicles 10:4).	Ol lain Filistia, ol tasol, i no bin (Jas 14:3; 15:8; 1 Samuel 14:6; 17:26, 36; 18:25, 27; 31:4; 2 Sm 1:20; 3:14; 1 Stori 10:4).
Young men were usually circumcised at puberty, evidently in preparation for marriage and entrance into full tribal responsibilities.	Ol yangpela man i bin save katim skin bilong ol taim ol i kamap man, na dispela em i bilong redim ol long marit na mekim ol narapela wok insait long hauslain bilong ol.
In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham.	Insait long Baibel, dispela pasin bilong katim skin em i bin stap insait long Stat 17 olsem wanpela sain bilong kontrak i stap namel long God an Abraham.
Blessings would come upon Abraham and through him to all nations (Genesis 12:1-3).	Ol blesing bai kam antap long Abraham na long em dispela blesing bai i go long olgeta manmeri long graun (Stat 12:1-3).
After the covenant was formally inaugurated (ch 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (Genesis 17:9-13).	Taim dispela kontrak i bin kamap long (sapta 15), God i pasim dispela kontrak, na i givim tok oda long Abraham long katim skin bilong em wantaim olgeta pikinin man insait long hauslain bilong em (17:9-13).
Circumcision was to be performed on the eighth day after birth (Genesis 17:12; Lv 12:1-3; see Genesis 21:4; Lk 1:59; 2:21; Acts 7:8; Philippians 3:5), customarily by the boy’s father (Genesis 17:23; 21:4; Acts 7:8), at which time a name would be given (Luke 1:59; 2:21).	Pasin bilong katim skin em ol save mekim long namba et de bihain long pikinini i bon (Stat 17:12; Livai 12:1-3; lukim Stat 21:4; Luk 1:59; 2:21; Aposel 7:8Filipai 3:5), dispela em kastom olsem papa bilong dispela pikinini man bai mekim (Stat 17:23; 21:4; Aposel 7:8), long dispela taim em ol bai givim nem long dispela pikinini manLuk 1:59; 2:21).
Flint knives were used in the early days (Exodus 4:25; Joshua 5:2-3).	Ol ston naip em ol i bin yusim long ol taim bipo (Kisim Bek 4:25; Josua 5:2-3).
Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.	Ol medikel risets i bin painimaut olsem prothrombin, wanpela samting we i stap insait long blut we i save helpim blut long paspas, em i save stap planti long namba et de winim ol narapela taim insait long laip.
Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Genesis 17:9-12).	Pasin bilong katim skin em i pasin bilong inapim promis bilong God long ol lain tumbuna bilong Abraham (Stat 17:9-12).
Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Leviticus 12:1-3).	Taim ol i mekim dispela pasin long wanpela bebi we i gat etpela de tasol, dispela em i soim marimari bilong God na promis bilong em i go long ol lain tumbuna bilong Abraham na i soim olsem ol manmeri bilong God i nidim marimari bilong em long klinim ol long taim ol i bon (Wok Pris 12:1-3).
The promises of the covenant were reaffirmed to each generation before the recipients could respond in either faith or unbelief.	Ol dispela promis bilong kontrak em God i bin strongim gen insait long wanwan jeneresen bipo long ol lain i kisim dispela kontrak i ken soim bilip bilong ol o i no bilip.
Circumcision also had to do with the fulfillment of God’s promise concerning the land (Genesis 17:8).	Na tu, pasin bilong katim skin em i pasin bilong inapim promis bilong God long sait bilong graun (Stat 17:8).
When Joseph and his descendants were in Egypt, they continued to circumcise their sons.	Taim Josep na ol lain tumbuna bilong em i bin stap long Isip, ol i kontinu long mekim pasin bilong katim skin bilong ol pikinini man bilong ol.
But following the great sin at Mt Sinai after the exodus, the unbelieving Israelites failed to place the covenant sign upon their children as they wandered in the wilderness.	Tasol bihain long dispela bikpela sin long Maunten Sanai taim ol i bin kam autsati long Isip, ol dispela lain Isreal we i no bilip i no putim dispela mak bilong kontrak antap long ol pikinini bilong ol taim ol i raun raun long ples drai.
Because the new generation had not been circumcised, the people were unprepared to enter the Promised Land.	Bikos dispela jeneresen i bin katim skin, ol manmeri i no redi long go insait long Promis Graun.
Therefore, God ordered Joshua to circumcise the men of Israel.	Olsem na, God i bin givim tok oda long Josua long katim skin bilong ol man bilong Israel.
The people’s obedient response was an act of faith, since the armies of the enemy were camped nearby as the Israelite warriors lay incapacitated by the surgery (Joshua 5:2-9).	Ol manmeri i bin harim tok na dispela em i soim bilip bilong ol, bikos ol ami bilong birua i bin kem klostu long ol dispela woria bilong Israel we i no gat strong bilong pait bikos ol i bin katim skin (Josua 5:2-9).
Exodus 12:43-49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.	Kisim Bek 12:43-49 i givim ol lain autsait long Israel sans long stap insait long Pasova sapos ol i laik long inapim ol wankain samting i stap insait long dispela kontrak we ol Juda lain i save bihainim—long sait bilong katim skin.
John the Baptist was circumcised, as were Jesus and Paul (Luke 1:59; 2:21; Philippians 3:5).	Jon bilong Baptais em ol i bin katim skin bilong em, wankain olsem Jisas na Pol (Luk 1:59; 2:21; Filipai 3:5).
For a time the first Christians continued to participate in the Jewish rites and customs, even attending the services of the temple (Acts 3:1; 5:21, 42).	Long sampela taim ol namba wan Kristen i bin kontinu long prektisim ol pasin na kastom bilong ol Judalain, na ol i go long ol lotu long tempel (Aposel 3:1; 5:21, 42).
In the time of Christ, many Jews misunderstood the significance of circumcision, believing that the physical act was necessary for and a guarantee of salvation.	Long taim bilong Krais, planti Judalain i no klia gut long mining bilong katim skin, na ol i bilip olsem dispela pasin em i mas kamap pastaim na bihain God i ken kisim bek ol manmeri.
These Jews associated the ceremony with the Mosaic law rather than the promise to Abraham (John 7:22; Acts 15:1).	Ol Judalain i save bungim dispela pasin wantaim lo bilong Moses na i no wantaim promis bilong Abraham (Jon 7:22; Aposel 15:1).
Because Greeks and Romans did not practice circumcision, Jews had come to be called “the circumcision” (King James Version Acts 10:45; 11:2; Romans 15:8; Galatians 2:7-9; Ephesians 2:11; Titus 1:10), and following OT practice (Ezekiel 28:10; 31:18; 32:19-32), Gentiles were termed “the uncircumcision” (King James Version Galatians 2:7; Ephesians 2:11).	Bikos ol Grik na Rom i no bin prektisim pasin bilong katim skin, ol i save kolim ol Judalain "dispela lain bilong katim skin" (kjvAposel 10:45; 11:2; Rom 15:8; Galesia 2:7-9; Efesia 2:11; Timoti 1:10), na bihainim OT prektis (Esekiel 28:10; 31:18; 32:19-32), ol i kolim ol Grik olsem ol "dispela lain i no katim skin" (kjv Galesia 2:7; Efesia 2:11).
During their visit to Caesarea, Jewish believers were amazed to realize that uncircumcised Gentiles received the purifying gift of the Holy Spirit (Acts 10:44-48).	Taim ol i visitim Sisaria, ol Judalain husat i bilip long Jisas kirap nogut long lukim olsem ol Grik we i no bin katim skin i kisim Holi Spirit (Aposel 10:44-48).
Moses had promised that God would circumcise the hearts of his people to love the Lord with heart and soul (Dt 30:6).	Moses i bin promisim ol manmeri olsem God bai mekim kontrak long bel bilong ol manmeri bilong em long laikim Bikpela wantaim olgeta bel na tingting Lo 30:6).
Ezekiel had prophesied that the Lord would sprinkle clean water on his people, giving them a new heart and putting his Spirit within them (Ezekiel 36:25-27).	Esekiel i bin mekim tok profet olsem Bikpela bai kapsaitim klin wara long ol manmeri bilong em, na givim ol nupela bel na putim Spirit bilong em insait long ol (Esekiel 36:25-27).
When these Jewish believers witnessed the fulfillment of the prophecy that God would pour out his Spirit upon all flesh (Joel 2:28; Acts 2:17), they realized that the inward reality symbolized by circumcision could be achieved without the physical sign.	Taim ol dispela Judalain husat i bilip long Jisas i witnesim profesi i kamap taim God i kapsaitim Spirit bilong em i go long olgeta manmeri (Joel 2:28; Aposel 2:17), ol i luksave olsem kontrak we God i wokim insait long bel bilong manmeri em i no inap kamap wankain olsem kontrak we i kamap autsait long skin.
Therefore, the gentile believers were immediately baptized.	Olsem na, ol haiden i bilip i baptais hariap tru.
Not all the Jewish believers were immediately willing to accept Gentiles into the church.	I no olgeta ol Judalain husat i bilip i wanbel long kisim ol Grik i kam insait long sios.
When Peter returned to Jerusalem after his visit to Caesarea, “the circumcision party” criticized him.	Taim Pita i kam bel long Jerusalem bihain long em i bin visitim Siseria, "dispela lain i katim skin" i tok pait wantaim em.
Certain “Judaizers” of the Pharisaic party taught the Christians in Antioch that circumcision was necessary for salvation (Acts 15:1, 5).	Sampela ol "Judalain" bilong Farisi i tisim ol Kristen long Antiok olsem pasin bilong katim skin i mas kamap na God i ken kisim bek ol manmeri (Aposel 15:1, 5).
Peter argued that God had given the Spirit to Gentiles and “cleansed their hearts by faith,” affirming that “we believe that we shall be saved through the grace of the Lord Jesus, just as they will” (vv 8-9, 11, rsv).	Pita i tok pait olsem God i bin givim Holi Spirit i go long ol Grik na "klinim bel bilong ol bikos ol i bilip," na dispela em i soim ples klia olsem "God bai kisim bek mipela bikos mipela i bilip long marimari i kam long Bikpela Jisas, wankain olsem ol i bin bilip" (vv 8-9, 11, rsv).
Therefore, James and the other Jerusalem leaders agreed that circumcision should not be imposed on the Gentiles (vv 13-21).	Olsem na, Jems an ol narapela lida long Jerusalem i wanbel olsem pasin bilong katim skin em ol Judalain i no ken fos (vv13-21).
It was decided that Peter, James, and John would be entrusted with the gospel to “the circumcised,” while Paul and Barnabas would preach to “the uncircumcised” (Galatians 2:7-9).	Bihain ol i bin mekim disisen olsem Pita, Jems na Jon bai autim tok i go long ol "dispela lain bilong katim skin," na Pol na Barnabas bai autim tok i go long ol "dispela lain i no katim skin" Galesia 2:7-9).
Because of his evangelistic policy to be “all things to all people” with respect to spiritually indifferent matters of custom (1 Corinthians 9:19-23), Paul had Timothy circumcised.	Bikos long polisi bilong em long autim tok na i stap olsem "olgeta samting long olgeta manmeri" na soim rispek long ol samting bilong spirit na kastom we i no wankain (1 Korin 9:19-23), Pol i tokim Timoti long karim skin.
Timothy was reckoned by Jews as one of their race because his mother was Jewish (Acts 16:1-2).	Ol Judalain i bin lukim Timoti olsem wanpela bilong ol yet bikos mama bilong en em i wanpela Judameri Aposel 16:1-2).
But Paul resisted attempts to have Titus circumcised, since he was a Gentile (Galatians 2:3).	Tasol Pol i tok nogat long ol lain i laik olsem Taitus i mas katim skin, bikos em i wanpela Grik (Galesia 2:3).
Paul apparently allowed Jewish believers to circumcise their sons (Acts 21:21).	Pol i larim planti ol Judalain husat i bilip long Jisas Krais long katim skin bilong ol pikinini man bilong ol Aposel 21:21).
Yet Paul charged that those who argued that the Galatian Christians must be circumcised and keep the law did not keep it themselves but wanted to boast in the Galatians’ flesh and avoid persecution for the cross of Christ (Galatians 6:12-13)—persecution Paul was willing to bear (5:11).	Pol i tok long ol lain i tok pait olsem ol Kristen long Galesia i mas katim skin na bihainim lo olsem ol yet i no bihainim lo, tasol ol i laik apim nem bilong ol yet long skin bilong ol na abrusim hevi i kam long diwai kros bilong Krais (Galesia 6:12-13)—dispela hevi we Pol i no pret long karim (5:11).
Granting for the sake of argument the Pharisaic assumption that salvation could be merited by keeping the law, Paul declared that those who received circumcision must obey every other Jewish law (vv 2-3).	Long strongim tok pait bilong ol, dispela tingting bilong ol Farisi olsem God i bai kisim bek ol manmeri we i bihainim lo, orait Pol i tokaut olsem ol lain husat i bin katim skin i mas bihainim olgeta narapela lo bilong ol Judaman (vv 2-3).
Christ would be “of no advantage” to those who “would be justified by the law”; this attempt at works righteousness would evidence that the Galatians were “severed from Christ,” having “fallen from grace” (vv 2-4).	Krais i no inap "kamapim gutpela samting" long ol lain husat "lo i tok olsem ol i stret; dispela pasin bilong traim long mekim samting long kamap stret long ai bilong God i soim olsem ol Galesia "i stap longwe long Krais," ol "i stap longwe long marimari bilong God" (vv 2-4).
Because of the serious threat the Judaizers posed to the gospel of free grace, Paul wished that those who unsettled the Galatians would “mutilate themselves” (Galatians 5:12).	Bikos long ol strongpela tok pret we ol lain Juda i tok long mekim long ol gospel bilong marimari we i fri, Pol i laik olsem ol lain husat i kamapim hevi long Galesia bai "bagarapim ol yet" (Galesia 5:12).
He termed the Judaizers “dogs” and “evil workers” (kjv “concision”), asserting that Christians are “the true circumcision,” because they worship God in spirit and glory in Christ Jesus, putting no confidence in human works to merit salvation (Philippians 3:2-3).	Em i kolim ol lain Juda olsem "ol dok" na "ol man bilong mekim wok nogut" (kjv "katim ol yet"), na em i tok olsem ol Kristen em ol i gat "katim skin tru tru," bikos ol i lotuim God insait long spirit na givim glori long Krais Jisas, ol i no putim bilip insait wok bilong ol man long kisim salvesen (Filipai 3:2-3).
Likewise, Jews had no cause for pride, for disobedience could cause outward circumcision to be counted as uncircumcision (Romans 2:25).	Olsem tasol, ol Judalain i no bin gat as bilong apim nem bilong ol yet, bikos pasin bilong sakim tok i ken mekim pasin bilong katim skin i kamap olsem mak nating na i no sain bilong kontrak bilong God (Rom 2:25).
Paul and the other apostles followed Moses and the OT prophets in teaching that true circumcision was a matter of the heart.	Poli na ol narapela aposel i bin bihainim Moses na ol narapela profet bilong OT taim ol i mekim tok skul olsem pasin bilong katim skin em i samting bilong bel bilong wanwan manmeri.
The teaching of the NT goes further to affirm that a faithful believer, though physically uncircumcised, is regarded by God as circumcised, “for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical” (Romans 2:28, Revised Standard Version).	Dispela tok skul bilong NT i go moa long strongim olsem wanpela bilip man o meri we i sanap strong, maski em i no katim skin bilong em, God i lukim em olsem em i katim skin pinis, "bikos em i no wanpela trupela Juda man husat i katim skin long autsait, na trupela katim skin em i no save kamap autsait long bodi" (Rom 2:28, rsv).
Both Jews and Gentiles are saved by grace (Acts 15:11), and circumcised and uncircumcised alike are justified on the ground of their faith, apart from works of the law (Romans 3:28-30).	Ol Judalain an ol Grik tu em marimari bilong God tasol i kisim bek ol (Aposel 15:11), na ol lain we i katim skin na i no katim skin wantaim em bilip tasol i mekim ol i kamap stret, na i no pasin ol i mekim o i long lo (Rom 3:28-30).
Abraham served as an example of a person whose faith was reckoned to him as righteousness (Rom 4:3; see Gn 15:6).	Abraham i stap olsem wanpela eksampel bilong wanpela man we bilip bilong em i mekim em i kamap stretpela man (Rom 4:3; lukim Stat 15:6).
Paul argued that both Gentiles and Jews are justified by faith, because Abraham was accounted righteous before he was circumcised.	Pol i tok pait olsem ol Grik na Judlain wantaim em bilip tasol i mekim ol i kamap stretpela lain, bikos Abraham i kamap stret long ai bilong God bipo long em i karim skin bilong em.
Abraham did not receive circumcision to obtain righteousness, but as a sign or seal of the righteousness that he had by faith while he was still uncircumcised.	Abraham i no bin katim skin long kamap stret long ai bilong God, tasol em i wanpela sain o mak bilong stretpela pasin we em i bin gat bikos em i bin bilip taim em i no bin katim skin yet.
Thus, Abraham is the father of all who believe without being circumcised, as well as those who are circumcised but also follow the example of Abraham’s faith (Romans 4:9-12; see Galatians 3:6-9).	Olsem na, Abraham em i papa bilong olgeta husat i bilip taim ol i no katim skin yet, wantaim ol lain husat i no bin katim skin tasol i bihainim eksampela bilong bilip bilong Abraham (Rom 4:9-12; lukim Galesia 3:6-9).
See also Baptism; Cleanness and Uncleanness, Regulations Concerning; Uncircumcision.	Lukim tu Pasin bilong baptais; Klin Pasin na Pasin I No Klin, Ol Lo Bilong; Ol Lain I No Katim Skin.
Fourth largest island in the Mediterranean, located approximately 60 miles (or 97 kilometers) southeast of Greece and 110 miles (or 177 kilometers) southwest of Turkey.	Namba foa bikpela ailan long biksolwara Mediterenian, i stap olsem 60 mile (97 kilometer) souteast long Greece na 110 mile (177 kilometer) southwlong Turkey.
Crete is important in the history of the Christian church.	Krit em i impoten insait long histori bilong ol Kristen.
When Paul went to Rome as a prisoner, the ship sought refuge from a storm at Fair Havens (Acts 27:8).	Taim Paul i go long Rome olsem wanem kalabus man, dispela sip i hait long bikpela win na ren long Fair Havens (Aposel 27:8).
The ship tried to reach the larger harbor at Phoenix (verse 12) but was blown off course and sought refuge at an island off the southwest coast of Crete, called Cauda (verse 16).	Dispela sip i traim long kamap long gutpela basis long Finiks (v 12), tasol strongpela win i bloim em i go long narapela hap na em i go hait long ol ailen we i stap long southwest long nambis bilong Krit, we ol i kolim Cauda (v 16).
Paul may have visited Crete after imprisonment in Rome, for in his Letter to Titus, he said, “I left you in Crete” (Titus 1:5).	Ating Pol i bin go lukim Paul Krit bihain long em i bin kalabus long Rom, bikos long leta bilong em i go long Taitus, em i tok olsem, "Mi bin lusim yu long ailan Krit" (Taitus 1:5, nlt).
Based on this and other evidence, many scholars conclude that Paul was released and had an extended ministry before his second imprisonment and execution (2 Timothy 4:6).	Bikos long dispela na sampela narapela evidens, planti saveman i ting olsem ol i bin lusim Pol long kalabus na em i bin mekim longpela wok ministri bipo long namba tu taim em i kalabus na ol i bin kilim em (2 Timoti 4:6).
But the gospel must have made quite a difference there, for today the name of Titus is honored in many villages, churches, and monasteries.	Tasol gosel i mas mekim bikpela senis long ples Krit, bikos tude ol i save onaim nem bilong Taitus long plant ples, sios, na monasteri long dispela ailan.
The island was conquered by Rome in 67 BC and became a separate province.	Rom i holimpasim na kisim Krit long 67 BC na em i kamap wanpela provins bilong em yet.
The inhabitants prospered under the Romans and later under the Greek Christians (Byzantines).	Ol lain we i stap long ailan ol i lukim bikpela hamamas taim Rom i kontrolim ailan na bihain tu aninit long kontrol bilong ol Grik Kristen (Byzantines).
The Saracens (Muslims) occupied the island for over a century (AD 823–960).	Ol Saracens (Muslims) i bin sindaun long dispela ailan bihain long wan handret yia (AD 823–960).
After centuries of Christian leadership, it was conquered by the Turkish sultan, and civilization declined (1669–1898).	Bihain long planti handret yia bilong Kristen i go pas, king bilong lotu Islam long Turkey i holimpasim na kisim dispela ples na dispela lain manmeri i stat long lukim taim nogut (1669–1898).
In the 20th century, Crete has been a part of Greece, except for a period of German occupancy during World War II.	Long 20th senturi, Krit i bin kamap wanpela hap bilong kantri Greece, tasol i bin gat wanpela taim we ol German i bin kontrolim em long taim bilong World War II.
Serapis and Isis, Egyptian deities, were served by a college of “deacons” presided over by a priest.	Serapis na Isis, dispela i bilong egyp deiti, ol i bin sapotim long wanpela kolej bilong "dikon" we i bin gat wanpela prais i lidaim.
Among its general usages, “deacon” refers to a waiter at meals (John 2:5, 9), a king’s attendant (Matthew 22:13), a servant of Satan (2 Corinthians 11:15), a servant of God (6:4), a servant of Christ (11:23), a servant of the church (Colossians 1:24-25), and a political ruler (Romans 13:4).	Long ol yusim genaral bilong em, "dikon" i tokim wanpela bretmeika long liklik hap bilong tru (Jn 2:5, 9), wanpela manmeri we i atendent bilong king (Mt 22:13), wanpela servant bilong Satan (2 Cor 11:15), wanpela servant bilong God (6:4), wanpela servant bilong Krist (11:23), wanpela servant bilong chach (Col 1:24-25), na wanpela politikal ruler (Rom 13:4).
That means it is considered a norm for all disciples (Matthew 20:26-28; Luke 22:26-27).	Dispela i mak olsem wanpela norm olsem olgeta disaipel (Mt 20:26-28; Lk 22:26-27).
Philip, appointed as one of the seven in Acts 6, “preached good news about the kingdom of God and the name of Jesus Christ” (8:12).	Filip, we i bin selek long sivun long Acts 6, "i tokim gutpela nius long kingdom bilong God na nem bilong Jesus Christ" (8:12).
Philip also baptized (v 38) and is referred to as an evangelist (21:8).	Filip i bin baptaizim ol lain (v 38) na ol i kolim em olsem wanpela evangelist (21:8).
By the time the church of Philippi received its instructions from the apostle Paul (c. AD 62) and Timothy had Paul’s first letter in hand, “deacon” had become a technical term referring to a specific office in the churches.	Long taim bilong wanpela chach long Filippi i bin resisim instrakson bilong apostol Paul (long tupela AD 62) na Timothy i bin gat leta bilong Paul long han, "dikon" i bin kamap wanpela teknikal wokabaut bilong tokim wanpela spesifik ofis long ol chach.
In 1 Timothy 3:8-13 instructions are given about qualifications for the office of deacon.	Long 1 Timothy 3:8-13, ol i givim instrakson long ol kwalifikesen bilong ofis bilong dikon.
The character qualifications listed are appropriate for those with monetary and administrative responsibilities (as Acts 6:1-6 suggests).	Ol karakter kwalifikesen we ol i tokim ol i stret long ol olsem ol i gat wok bilong ol moni na administratif responsubilites (olsem Acts 6:1-6 i tokim).
The office of deacon differed from the office of elder, which was adapted from a definite Jewish pattern in the OT (see Numbers 11:16-17; Deuteronomy 29:10).	Ofis bilong dikon i bin liklik bilong ofis bilong lida, we i bin adapim long wanpela definit patan bilong Jewish long Ol Testament (lukim Nm 11:16-17; Dt 29:10).
The late first and early second centuries witnessed a distinctive threefold ministry of deacons, elders (presbyters), and bishops.	Long taim bilong late first na early second senturi, ol i bin lukim wanpela distingtiv tripla ministry bilong dikon, lida (presbyters), na biskop.
Whether “deacon” was used technically or descriptively, ministry for both women and men in the NT was patterned after the example of Jesus, who “came not to be served but to serve” (Mark 10:45).	Sapos "dikon" i yusim long teknikal o descriptiv wok, ministry bilong ol meri na ol manmeri insait long Niu Testament i bin patan long egzampol bilong Jesus, we "i kamap i no long wokim wok long hap long bihainim belo tasol long mekim gut wok" (Mak 10:45).
Because of the large number of female converts (Acts 5:14; 17:4), women functioned in such areas of ministry as visitation, instruction in discipleship, and assistance in baptism.	Long dispela bikpela namba bilong ol meri we i bin bekim Kristian (Acts 5:14; 17:4), ol meri i bin wokim long ol arere bilong ministry olsem visitesen, instrakson long discipleship, na sapot long baptaizim.
See also Bishop; Elder; Pastor; Presbyter.	Lukim tu Bishop; Lida; Pastor; Presbyter.
The roots of the development of the presbytery (group of elders) in the NT and post-apostolic church originate in Judaism and the OT, though the figure of the elder or groups of elders can also be found in the world surrounding ancient Israel and in the Greco-Roman world of the NT period.	Ol binigin bilong ol devolopment bilong presbytery (grup bilong lida) long Niu Testament na long postapostolic chach i kamap long Judaism na Ol Testament, tasol figur bilong lida o grup bilong lida i save tu lukim long ol lain taim ol i stap insait long ancient Israel na long Greko-Roman world bilong taim Niu Testament.
Tribes were composed of clans, and clans of large, extended family units.	Tribes olsem grup bilong ol klan, na ol klan ol i bin kamap long bikpela extended famili units.
By virtue of age and function in a patriarchal society, the father of a family ruled.	Long raun bilong bikos bilong taim na wok bilong man insait long wanpela patriarkal sosaiti, papa bilong famili i bin olsem lida.
A clan was ruled by the heads of the families that made it up, forming a council of elders.	Wanpela klan i bin gat lida bilong ol famili we ol i bin makim em, na i bin kamapim wanpela konsil bilong ol lida.
In the exodus narrative, it was the elders of Israel (heads of families) who were instructed by Moses concerning the first Passover meal (Exodus 12:21-22).	Long narapela narativ bilong eksodus, ol lida bilong Israel (ol kapten bilong famili) i bin kisim ol instrakson long Moses taim ol i wokim olgeta pasova mial (Ex 12:21-22).
It was these elders who, in Exodus 18:12, met with Jethro, Moses’ father-in-law, and from whose ranks were chosen worthy representatives to assist Moses in the interpretation of the law of God and the administration of justice (18:13-23).	Dispela ol lida ol i bin mitim wantaim Jethro, Papa bilong Moses, long Ex 18:12, na long ol ranks bilongen ol i bin paitim ol gutpela represenatives we ol i bin halivim long halivimim Moses long tok bilong God na long mekim jastis (18:13-23).
Similarly, according to Numbers 11:16-17, Moses was instructed by God to select 70 men from among the elders of Israel to assist him in leadership of the people.	Olsem tu, skelim long Numbers 11:16-17, God i bin tokim Moses long skelim 70 manmeri long ol lida bilong Israel long halivimim em long lida bilong ol pipol.
They were the “judges,” who sat “in the gate,” the traditional courtroom of ancient villages and towns.	Ol i bin olsem ol "jujmen," i bin suim ol i bin sit long "long banis," wanpela tradisional kot bilong ol ancient vilij na taun.
Here disputes and trials were settled by the elders, and community affairs were discussed and decisions made (Genesis 23:10, 18; Job 29:7; Proverbs 24:7; 31:23).	Long banis, ol dispot na ol test i bin oli givim halivimim long ol lida, na ol community bisnis i bin givim tok na desisen i bin mekim (Gn 23:10, 18; Jb 29:7; Prv 24:7; 31:23).
Ruth 4:1-12 provides an excellent description of such a process.	Rut 4:1-12 i givim wanpela gutpela desripsen bilong dispela proses.
To facilitate her plot against Naboth, Jezebel wrote instructions to the elders and nobles of Jezreel (1 Kings 21:8-11).	Long helpim long plan bilongen long planim kisim Naboth, Jezebel i skraipim liklik instrakson long ol lida na ol bikpela man bilong Jezreel (1 Kins 21:8-11).
Elders were present during the exile (Ezekiel 8:1; 14:1; 20:1-3) as well as after the return (e.g., Ezra 10:16).	Ol elders i bin stap long taim bilong ol pipel i bin go long exail (Ezek 8:1; 14:1; 20:1-3), na tu long taim ol i kam bek (e.g., Ezra 10:16).
Generally they are mentioned together with one or more other groups of functionaries (quoting the Revised Standard Version): “elders and chief priests and scribes” (Matthew 16:21); “chief priests and elders of the people” (21:23; 26:3, 47); “scribes and elders” (26:57; 27:41); “chief priests and elders” (27:1, 3, 12, 20); “rulers and elders and scribes” (Acts 4:5); “rulers of the people and elders” (v 8).	Genrally ol i tokim taim olsem ol i stap wantaim wanpela o planti narapela grup bilong functionaries (olsem wanpela taim ol i yusim rsv): "lida and chief priests and scribes" (Mt 16:21); "chief priests and elders of the people" (21:23; 26:3, 47); "scribes and elders" (26:57; 27:41); "chief priests and elders" (27:1, 3, 12, 20); "rulers and elders and scribes" (Acts 4:5); "rulers of the people and elders" (v 8).
From these New Testament passages we cannot determine what exactly their functions were, or how they differed from rulers or scribes.	Long ol pasij bilong Niu Testament dispela, mipela ino save lukim gut wanem samting ol fanksen bilong ol i bin mekim, o wanem samting ol i liklik difrens olsem ol rulers o scribes.
However, the duties of Jewish elders are clearly described in the tractate Sanhedrin in the Mishnah, as well as in the community rule books of the Qumran ascetics, discovered among the Dead Sea Scrolls.	Tasol, ol duti bilong ol Jewish lida i save lukluk gut long Sanhedrin long Mishnah, olsem tu long komuniti rule buks bilong ol Qumran ascetics, ol i lukim insait long Dead Sea Scrolls.
Each Jewish community had its council of elders, who had general administrative oversight and represented the community in relations with Roman authorities.	Olgeta komuniti bilong Jewish i bin gat ol council bilong ol elders, we ol i bin gat olgeta lida bilong olgeta administrason na tu ol i bin represenim komuniti long ol samting ol i tok long ol Roman authorities.
The most important of these councils of elders was the Sanhedrin in Jerusalem, a group of 71 men who acted as the final court for the entire nation.	Wanpela long olgeta konsil bilong ol elders em i bin Sanhedrin long Jerusalem, wanpela grup bilong 71 manmeri we ol i save traim long bihain olgeta na bihainim olgeta liklik bilong kantri.
In Luke’s account of the origin and spread of Christianity, the elders are already present in the church at Jerusalem.	Long stori bilong Luke long orijin na spredim bilong Kristianiti, ol lida bilong ol elders i bin stap insait long ol lain bilong Krist long Jerusalem.
Apparently they functioned in the Christian community in ways comparable to the elders in the Jewish communities and the Sanhedrin (11:30; 15:2-6, 22-23; 16:4; 21:18).	Igat sanap bai ol wokabaut insait long Kristian komuniti i luk olsem ol elders bilong ol Jiwish komuniti na ol lida long Sanhedrin (11:30; 15:2-6, 22-23; 16:4; 21:18).
They are mentioned only in the Pastoral Epistles (1 Timothy 5:17, 19; Titus 1:5).	Ol i tokim long Pastoral Epistles (1 Tm 5:17, 19; Ti 1:5).
On his last journey to Jerusalem, Paul summoned the elders of the church at Ephesus to Miletus (Acts 20:17) to bid them farewell, and to instruct them to be faithful in their task of overseeing and caring for the Christian flock, the church of God (20:28).	Long Paul's las wokabaut long Jerusalem, Paul i kolim ol elders bilong ol komuniti long Ephesus i kam long Miletus (Acts 20:17) long tokim ol gutbai, na long givim ol intruksen bilong stap tru na lukluk long ol liklik Kristian long ol bihainim ol, ol Kristian long ol long komuniti bilong God (20:28).
Although elders are not explicitly mentioned in Paul’s early letters, they may have been among the leaders who presided over the congregations (Rom 12:8; 1 Thes 5:12-13).	Maski ol elders i no gat ol direk mensin long ol liklik lesta bilong Paul, ol i save posibl olsem ol i bin ol lida i save liklik preside long ol liklik komuniti (Rom 12:8; 1 Thes 5:12-13).
For example, 1 Timothy 5:17 speaks of elders as involved in preaching and teaching; James 5:14 sees them involved in a healing ministry; 1 Peter 5:2 exhorts them to tend the flock.	Long eksempel,1 Timoti 5:17 i toktok long ol elders i save pasim tok na givim toktok long ol manmeri, James 5:14 i toktok long olsem ol elders i save helpim long rausim sik na 1 Peter 5:2 i tok ol i mas luka long ol samting bilong Jisas.
In Paul’s farewell speech at Miletus (Acts 20), addressed specifically to the Ephesian church elders (v 17), he tells them that the Holy Spirit has made them “overseers, to care for the church of God” (v 28).	Long toktok igo pinis bilong Pol long Miletus (Acts 20), em i toktok long ol long lida bilong Eklesia long Efesus (v 17), em i tokim ol olsem ol i olsem "supervisor, long lukautim ol long gut bilong Garamut bilong God" (v 28).
However, in Titus 1:5-7, the elders of verse 5 are clearly the same persons as the bishops of verse 7.	Likewise, longTitus 1:5-7, ol lida bilong vaset 5 i klia yumi save olsem ol bihop bilong vaset 7.
See also Bishop; Deacon, Deaconess; Pastor; Presbyter; Spiritual Gifts.	Lukim tu Bisop; Deikon, Deikones; Pastoa; Presbita; Bikpela Gutpela Tingting.
Once the nation Israel was brought into being, God sustained and protected it.	Wanpela taim nesen Israel i kamap olsem, God i lukautim na protekim ol.
The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land.	Long bungim long Ijip em i wanpela bikpela tokaut olsem God i bin wok long putim bek olgeta ol man bilong en long ples we em i bin promisim ol.
The people of Israel left Egypt following the leadership of God to a land they could not see.	Ol man bilong Israel i lusim Ijip bihainim lidereship bilong God i go long wanpela ples ol i no lukim.
The most striking feature of the synoptic Gospels (quoted below from the rsv) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50).	Liklikpela bikpela karakteristik bilong ol Synoptic Gospels (tukaut long rsv) em i yusim wok 'bilip' na i no tokautim wanpela samting: 'If yu gat bilip olsem grain bilong mustard' (Mt 17:20); 'Taim Jisas i lukim bilip bilong ol' (Mk 2:5); 'Bilip bilong yu i rausim yu' (Lk 7:50).
On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4).	Long planti taim, Jisas i rausim askim long wanpela samting bilong noken stretim toktok bilong en (Mt 12:38-39; 16:1-4).
No sign is to be given but the sign of Jonah.	Ol i no givim narapela tokaut tasol, tasol emi bilong Jonah.
In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf.	Long stori bilong bikman na Lazarus (Lk 16:19-31), Jisas i rausim askim bilong wanpela bikpela na i insist long ol man i mas lukaut long toktok bilong en i bin tokim ol (cf.
Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).	Planti taim ol raitim i lukaut long yusim olsem wanpela samting i tru, em i tokaut bilong simpoli tokaut bilong man o belis: 'Belisim mi olsem mi stap long Papa na Papa stap long mi' (Jn 14:11); 'Sapos yu belisim Moses, yu bai belisim mi tu' (Jn 5:46).
They will never thirst (6:35); they will live, even though they die (11:25).	Ol i no bai trastim (6:35); ol bai lusim, tasol tu ol bai lukaut long wara (11:25).
No one has ever seen God, but the Only Begotten has revealed him (1:18).	Dispela i tokaut olsem nogat man i lukim God, tasol wanpela man i bin wanpela tasol emi Jesas i bin soim God long mipela (1:18).
He who has seen Jesus has seen the Father (14:9).	Man i lukim Jisas, em i lukim Papa tu (14:9).
He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf.	Em i stilim belis long “wok bilong ol liklikpela lo” olsem tasol na olgeta gutpela bilong rightesusnes (Rom 1–4; Gal 1–4) na em i toktok long Abraham bilong pruvim tok bilong en: 'Abraham i likim God na God i salim belis bilong en olsem gutpela bilong rightesusnes' (Gn 15:6; cf.
It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1).	Em i long belis olsem ol manmeri i kisim rightesusnes (Rom 5:1), ol i kisim gutpela relisim (2 Kor 5:18), ol i kisim buyim bikpela (Eph 1:7), ol i kisim niupela laip (2:5), ol i kisim lusim bilong yu bilong God famili (Rom 8:15-16), ol i kisim wanpela niupela laip (2 Kor 5:17), ol i kisim long wanpela niupela kingdom (Col 1:13), na ol i lusim ol narapela samting (Gal 5:1).
The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.	Glory bilong God i ken describe long tupela kain: (1) olsem wanpela genaral kategori o atribut, na (2) olsem wanpela spesifik kategori we i toktok long olgeta taim long olgeta histori we God i stap na i mekim en presens i stap.
God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23).	Glory bilong God i primari rilim long majestik bilong en na bikpela liklik bilong em; i tu i toktok long dispela olsem ekspresen bilong karakter bilong God (Rom 3:23).
The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4).	Skripcha i lukim olsem ol i singaut long nem bilong en we i glori (Neh 9:5), i toktok olsem em i glori Papa (Eph 1:17) na King bilong glori (Psl 24); em i stap antap long olgeta hap we skai i stap na glori bilong em i stap antap long graun (Psl 57:5, 11; 108:5; 113:4).
He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2).	Em i God bilong glori we i kamap long ol patriak bilong Ol Testament (Acts 7:2).
He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).	Em i gelus long lukautim glori bilong en na i no laik ol narapela i kamapim (Is 42:8); em i wok long mekim olgeta wok i kamapim glori bilong em yet (Psl 79:9; Is 48:11).
The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20).	Glori bilong God i wokim tokaut long Kretesen (Psl 19:1; 97:6; Rom 1:20).
It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40).	I em i kamap long ol liklik samting olsem ol gutpela wok bilong God long salvasen na diliveri (1 Chr 16:24; Psl 72:18-19; 96:3; 145:10-12; Jn 11:4, 40).
His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).	Glori bilong en em i olsem subject bilong singaut na salim (1 Chr 16:24-29; Psl 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).
The first explicit reference to the glory cloud is found in Exodus 13:21-22.	Nambawan bikpela toktok bilong glory cloud i stap long Exodus 13:21-22.
At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24).	Long Sinai, taim ol Israel i stap kamp long maunten, glory bilong God i kam long klap na paia bilong toktok wantaim Moses olsem olgeta man i lukim (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24).
When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).	Taim Moses i lukim glory bilong God i no kavare long klap na paia, liklik hap bilong pes bilong em i kamap olsem bilong liklik liklik liwanag na mas kavare bikos ol man i skirap tru (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).
When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12).	Taim tabernacle i pinis na ol man i lusim long march, glory cloud bilong ol i stap long tup bilong ol long hulim olgeta hap bilong dispela we ol i go long (Ex 40:34-38; Nm 10:11-12).
When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst.	Taim ol i kamp, ol tribus i raunim tabernacle (Nm 1:50–2:2), na dispela cloud i sapim ol long God i stap long tup bilong ol.
The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.	Ol samting i tok olsem psalmist i hamamasim Jerusalem na temple olsem ples we glory bilong God i stap (Pss 26:8; 63:2; 85:9); God i stap insait long olgeta long ol.
Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf.	Long taim bilong hanes bilong Israel, ol i rausim belif long glorious presence bilong God (Is 3:8) na ol i senisim glory bilong the Lord long ston bilong ol yet i wokim (Ps 106:20; Jer 2:10-11; cf.
God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).	Presence bilong God insait long glory cloud i lusim temple (Ez 10:4, 18-19; 11:22), na Israel i go long exile (12:1-15).
In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever.	Long lukim long visens, Ezekiel i lukim glory bilong the Lord i kam bek long stap insait long temple yet (Ez 43:2-9), taim we glory bai kam bek long ol man i wokim ol gutpla samting na bungim ol yet, na bungim ol yet long all taim.
When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).	Taim eksail i pinis na ol i wokim liklik temple ya, Haggai na Zechariah i sapim ol man long bihainim olgeta olsem dispela promis bilong glory bilong God bai kam bek na lapunim temple olsem i bin mekim long nambawan temple na bai "glory i stap insait long ol yet" (Hg 2:3-9; Zec 2:5, 10-11).
We are not told if the shekinah glory returned to the second temple.	Mipela i no nap tokim yu olsem shekinah glory i kam bek long liklik temple namba tupela.
In Jesus, God dwelt among people.	Long Jisas, God i stap insait long ol man.
To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32).	Long lukim Jisas i lukim wanpela "liwanag long ol man bilong Gentiles na glory bilong Israel" (Lk 2:30-32).
This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).	Dispela makmakaut bilong glory i prefigured olsem olsem glorification we Jisas Kraist i bin experience long pasin bilong em i kamap long resurrection na ascension (lukim Jn 17:5; Phil 2:5-11).
Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9).	Bikos Jisas i putim em yet liklik na i bin obe long dispela liklik stret bilong death, God i bin upliftim em olsem i lukluk i liklik o olgeta (Phil 2:8-9).
After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21).	Long taim em i sufam na dai long kros, em i go long glory bilong em (Lk 24:26) wantaim wanpela niupela na gutpla body (1 Cor 15:39-43; Phil 3:21).
Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3).	Stephen i lukim glory bilong em (Acts 7:55), na Saul i blindim long liklik liklik bel bilong em (9:3).
He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10).	Em bai sindaun long tron bilong em na mekim judgement (Mt 25:31); ol rong bai kisim punisment (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10).
At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14).	Long taim bilong olgeta ol samting i pinis, graun bilong yumi i bai lapunim gutpla glory bilong em (Ps 72:19; Is 6:3; Hb 2:14).
No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1).	Bai i no gat wanpela glory cloud bungim long wanpela temple bilong soim Holy Place, bikos bai i gat wanpela niupela heven na niupela graun (Rv 21:1).
The Holy City will have the radiance of the glory of God (vv 10-11).	Dispela Holy City bai gat liklik liklik pasim bilong glory bilong God (vv 10-11).
The people of God have experienced the glory of the presence of God.	Ol man bilong God i bin pilim glory bilong presence bilong God.
The glory cloud of the OT was their glory (Ps 106:20; Jer 2:11).	Glory cloud bilong Ol Testamen i bin bilong ol man bilong God (Ps 106:20; Jer 2:11).
When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people.	Taim Krais i go bungim, em i senim Spirit bilong em long ol man i bilip (Jn 16:7-14), olsem na God iken stap insait long ol man bilong em.
The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).	Spirit bilong glory i stap long ol man i sufam long nem bilong Krais (1 Pt 4:14); dispela Spirit i garantim long ol man olsem bai ol i resisim glory bilong ol pipol bilong God (Rom 8:16-17).
God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25).	God i givim ol man bilong em ol hup bilong glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25).
Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10).	Ol man bilong God we em i pikim, em i bai gloripim tu (Rom 8:30; 9:23); ol bai hap long glory bilong Krais (Col 3:4; 2 Thes 2:14; 2 Tm 2:10).
The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17).	Dispela ol sik i no ken samapim wantaim glory em bai kamap (Rom 8:18; 2 Cor 4:17).
See also Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.	Lukim tu Boast; God, Being na Toktok bilong em; Pillar bilong Paia na Klap; Shekinah; Theophany; Wari.
In whatever measure she has paid the just due for her past sins (Isaiah 40:2), she remains a sinful people (42:25; 46:12–13; 48:1).	Long wanem kain mak em i bin bekim bek bikos long ol sin bilong em long bipo (As 40:2), em i stap yet olsem wanpela lain bilong mekim sin (42:25; 46:12-13; 48:1).
By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5–6).	Bihainim plen bilong God, salvesen bilong Israel em i no kamap bikos long stretpela pasin bilong em yet, tasol em i kamap bikos lons stretpela pasin bilong God (41:10; 45:24; 46:13; 51:5-6).
The Evangelist (the preacher of the good news) will come, as predicted in Isaiah 61.	Evangelist - man i tokaut long gutpela nius - bai kamap olsem wankain Isaiah 61 i tokaut long en.
In only two places (Galatians 3:8; Hebrews 4:2, 6) does the New Testament speak of the proclamation of the gospel before the Christian era.	Long tupela ples tasol (Gal 3:8; Heb 4:2, 6) Nupela Testamen i toktok long tokaut bilong gutpela nius bipo long Christian era.
The New Testament is not preoccupied with promises of salvation but with news of salvation.	Nupela Testament i gat bikpela tokaut long em, i no long promis bilong salvasen, tasol long gutpela nius bilong salvasen.
It is good news not only for his parents (verses 7, 24–25) but for all the people: John is sent to prepare them for Messiah’s coming (verses 14–17, 67–79).	Em i gutpela nius no tasol long papamama na mamamama bilong John (vv 7, 24-25) tasol gutpela nius long olgeta lain: John i go na wokim ol ready long kamap bilong Mesia (vv 14-17, 67-79).
(For further references to this gospel, see Matthew 4:23; 9:35; 24:14; 26:13; Mark 8:35; 10:29; 13:10; 14:9; Luke 4:43; 8:1; 16:16.)	(Long ol narapela referens long dispela gutpela nius, lukim Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.)
The message is good news for several reasons: 1.	Dispela tokaut em i gutpela nius long planti rison: (1) Kingdom i kamap.
“The time is fulfilled,” declares Jesus (Mark 1:15a).	"Taim bilong kamap i kamap pinis," Jesus i tok (Mk 1:15a).
Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor.	Taim ol i katim Jesus long ritim ol wok bilong Skripcha long sinagog long Nazareth, Jesus i lukim long Isaiah 61: "Spirit bilong Bikpela Baal i stap long me, bikpela toktok bilong em i singautim mi long tokaut gutpela nius long ol liklik man."
God sent Jesus to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mark 2:5, 10, 17; 10:45; Luke 4:18–21; 7:48–49; 15:1–32; 19:10).	God i senisim Jesus long kamapim Kingdom, long halivim ol manmeri i liklik, long skelim ol manmeri bilong gavman, long kirapim ol manmeri i sik, long bunim ol hat i bruk, na long forgivim ol manmeri i sin (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).
In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Matthew 4:23; 9:35; 15:24; Luke 4:43; 9:6; 20:1).	Long taim bilong dispela marasin bilong Bikpela Baal, Jesus i tokautim gutpela nius bilong en long olgeta lain bilong nasin (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1).
Throughout Jesus’ earthly ministry, the theme of his gospel remains the progressive arrival of God’s kingdom (Matthew 4:23; 24:14; Luke 4:43; 16:16), a message that is preached almost exclusively to Jews (Matthew 10:5–6; 15:24).	Long taim bilong wok bilong Jesus long graun, stori bilong gutpela nius bilong en i stap long liklikpen kamapim Kingdom bilong Bikpela Baal (Mt 4:23; 24:14; Lk 4:43; 16:16), wanpela tokaut we ol i toktokim olsem istap long ol yet long Jews (Mt 10:5-6; 15:24).
The contents of this gospel are recorded in the book of Acts and in Paul’s letters.	Ol samting bilong dispela gutpela nius i skirap long buk bilong Acts na long ol leta bilong Paul.
Having risen from the dead, Jesus Christ again evangelizes (Ephesians 2:16–17), doing so now through his appointed representatives (Romans 15:16–18; 1 Corinthians 1:17; 9:12–18; Galatians 4:13–14; Ephesians 4:11; 2 Timothy 1:9–11).	Taim i kamapim long bihainim mati, Jesus Kristus i kamapim gutpela nius bihain long (Eph 2:16-17), na i save wokim dispela nau long ol manmeri we i apointim long em (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tim 1:9-11).
This is repeatedly affirmed in Acts (5:42; 8:4–5, 35; 11:20; 17:18) and in Paul’s writings (Romans 1:1–4; 10:8–17; 15:19–20; 2 Corinthians 4:4–6; 11:4; Galatians 1:16; Ephesians 3:8; Philippians 1:15–18; 2 Timothy 2:8).	Dispela i gat tokaut tru long Acts (5:42; 8:4-5, 35; 11:20; 17:18) na long ol skirap bilong Paul (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8).
This is the one gospel that God authorizes (for example, Romans 1:1–17) and proclaims (for example, 2 Thessalonians 2:13–14).	Dispela em wanpela gutpela nius i God i tokautim (e.g., Rom 1:1-17) na i tokautim (e.g., 2 Thes 2:13-14).
The “different gospel” that Paul denounces in Galatians 1:6–9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him.	Dispela "narus nius" we Paul i givim liklik stia long en long Galatians 1:6-9 na 2 Corinthians 11:4 i no wanpela gutpela nius olsem long Jesus tasol, tasol i wanpela tokautim long Jesus - no real wan, tasol wanpela i stap long ol tingting na ol toktok bilong ol manmeri we i tokautim en.
In Paul’s gospel, too, the death and resurrection of Jesus are central (Romans 4:25; 1 Corinthians 15:1–4), with the cross occupying the very center (1 Corinthians 1:17–2:5).	Long gutpela nius bilong Paul, mati na bihainim mati bilong Jesus emi tu stap long senta (Rom 4:25; 1 Cor 15:1-4), na kros i stap long senta long dispela (1 Cor 1:17–2:5).
Paul declares in 1 Corinthians 1:17–18 and again in Romans 1:16 that the gospel is “the power of God.” The gospel is not merely a witness to his power but an expression of his power.	Paul i tokautim long 1 Corinthians 1:17-18 na bihainim long Romans 1:16 olsem gutpela nius emi "pawa bilong God" - i no wanpela witness tasol long pawa bilong em tasol, emi tokautim tu olsem wanpela ekspresen bilong pawa bilong em.
Thus, it cannot be restrained (2 Timothy 2:8–9).	Dispela i no inap bagarapim (2 Tm 2:8-9).
God makes it so through his Holy Spirit (Romans 15:18-19; 1 Corinthians 2:1–5; 1 Thessalonians 1:6).	God i mekim dispela i kamap tru long putim long wok bilong Holy Spirit bilong em (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6).
The gospel has power to effect the salvation it announces and to impart the life it promises (for example, Romans 1:16; 10:8–17; 1 Corinthians 1:17–18; 15:1–2; Ephesians 1:13; 2 Thessalonians 2:13–14; 2 Timothy 1:8–11; 1 Peter 1:23–25).	Gutpela nius i gat pawa long kamapim salvasen em i toktok na long givim laif em i promisim (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25).
Paul is here not merely expounding a divine attribute.	Long dispela toktok, Paul i no tasol luklukim wanpela attribyut bilong God.
Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “at the present time” (Romans 3:26), in the new age begun by Jesus' arrival.	Tasol, em i dramatizing wanpela divine activity—ol dispela ativity bilong God i save kamap tru nau, "long dispela taim bilong nau" (Rom 3:26), long nupela taim husat i stat long Jesus i kamap.
The manifestation is twofold.	Dispela manifestation i gat tupela hap.
“The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their wickedness and suffers the consequences of their wrongdoing (Galatians 2:20; compare 2 Corinthians 8:9; Philippians 2:6–8).	Dispela yia bilong Bikpela Man Jisas" (Buk Baibel 15:11) long ol sinners tu i gat tru, bikos em istap readi long karim ol sin bilong ol na sutim ol bikpela samting bilong ol (Galatia 2:20; tupela tingting long 2 Korint 8:9; Filipai 2:6-8).
Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20–21; 15:7; Romans 1:16; 10:8–17; 1 Corinthians 1:17–24; Philippians 1:27; Hebrews 4:2), for it is just by this means that God’s salvation is made known and mediated.	Istap tru olsem yumi mas gat bilip long gutpla nius tu (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), bikos dispela i pasim wok long mekim yumi save long God na helpim yumi long salim.
In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome.	Long Buk Baibel, long Romans 1:15, Paul i toktok olsem em i laik bungim gutpela nius long ol Kristian long Roma.
Instead, the last judgment will mark their final vindication (1 Corinthians 4:5; Galatians 5:5).	Bilong ol narapela, las judjment i bai markim ol saposen bilong ol long hap bilong ol i final (1 Korint 4:5; Galatia 5:5).
Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, rsv).	Stori insait long OT, God em i yet i tok aut olsem "Em i God bilong marimari na sore, slou long belhat, na gat laikim na trupela tok"(Ex 34:6, rsv).
In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).	Insait long wok ministri, ol profet bilong olpela kontrak i save olsem ol i no wok long wok bilong ol, tasol long sios (1 Pt 1:10-12).
Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).	Wankain olsem ol Israel lain stret, lo (olsem wanpela visibol institusen bilong olpela kontrak) em i kamap liklik taim bilong divain marimari long opim rot long kontrak bilong jastifikeisen tru long marimari bilong bilip insait long Jisas Krais (Gal 3:23-29; Heb 10:1).
This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7).	Dispela simpel trut i stap insait long doktrin bilong jastifikeisen long bilip tru long marimari (Rom 3:23; Ti 3:7).
Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6).	Wanbel bilong ol long beisis bilong marimari i karamapim ol wantaim nupela status olsem pikinini bilong God, ol kamap memba long haus bilong God, olsem na ol i ken stap klostu wantaim em olsem Papa bilong ol long heven (Gal 4:4-6).
Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20).	Wanpela bikpela sampela insait long ol ministri em long wok bilong aposel, em i link klostu wantaim marimari bilong God(1:5; 15:15-16) we em i bung wantaim ministri bilong ol bipo profet we i givim faundeisen piksa bilong sios ((Eph 2:20).
Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).	Bikos long gutpela bilong divain marimari i karamapim antap long ol bilip manmeri insait long kominiti laip antap long dispela graun (1:7-8), sios i transleitim insait long laip oltaim oltaim, long bikpela na gutpela marimari bilong God insait long Jisas Krais(2:6).
Such humility in relation to God enables believers to practice humility in regard to other people.	Kain daun pasin long releisen wantaim God i strongim ol bilip manmeri long praktisim daun pasin long ol arapela lain.
From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6).	Long posisen bilong marimari, ol i ken putim sait olgeta tingting na pasin bilong selfisnes na mekim ol arapela i narakain (Phil 2:3-4) long pasin bilong wanbel na wok (Eph 5:21), insait long spirit bilong lusim rong (Mt 18:23-35) olsem na toktok bilong ol i soim divaim marimari (Col 4:6).
“Holiness” and the adjective “holy” occur more than 900 times in the Bible.	"Holipela" na adjektiv "holi" i kamap moa long 900pela taim insait long Baibel.
God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it.	God em i holi olsem na em i yet stap narakain stret long kriesen bilong em na kamapim soverein majesti na pawa long olgeta samting.
His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ezekiel 39:7), where “holiness” emerges as a synonym for Israel’s God.	Holipela pasin bilong em i stap moa insait long Buk Song (47:8) na ol profet (Ez 39:7), we "holipela" i kamap olsem olsem blong God bilong Israel.
Thus, Scripture ascribes to God the title “Holy” (Isaiah 57:15), “Holy One” (Job 6:10; Isaiah 43:15), and “Holy One of Israel” (Psalms 89:18; Isaiah 60:14; Jeremiah 50:29).	Tru tumas, Skripsa i taitolim God olsem "Holipela" (Is 57:15), "Holipela Wan" (Jb 6:10; Is 43:15), na "Holipela Wan bilong Israel" (Ps 89:18; Is 60:14; Jer 50:29).
His holy character is the standard of absolute moral perfection (Isaiah 5:16).	Holipela pasin bilong em i wanpela standard long raitpela moral pasin (Is 5:16).
In the Old Testament God demanded holiness in the lives of his people.	Insait long OT, God i askim strong long holipela pasin insait long laip bilong pipol bilong em.
Prophets like Elisha (2 Kings 4:9) and Jeremiah (Jeremiah 1:5) were also sanctified for a special prophetic ministry in Israel.	Ol profet olsem Elisha (2 Kgs 4:9) na Jeremiah (Jer 1:5)ol tu ol i tambuim long wok profet ministri insait long Israel.
But the Old Testament also draws attention to the inner, moral, and spiritual aspects of holiness.	Tasol OT tu i droim atensen long insait, moral na spiritual samting bilong holipela pasin.
Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Leviticus 19:2; Numbers 15:40).	Ol man na meri, kreitim ol long piksa bilong God, ol i singautim ol long holipela pasin bilong God insait long laip bilong ol (Lv 19:2; Nm 15:40).
Luke (Luke 1:35; 4:34), Peter (Acts 3:14; 4:27–30), the writer of Hebrews (Hebrews 7:26), and John (Revelation 3:7) ascribe holiness to both the Father and the Son.	Luk (Luk 1:35; 4:34), Pita (Aks 3:14; 4:27-30), raita bilong Hibru (Hebrews 7:26) na Jon (Revelation 3:7) i toktok long holipela pasin long Papa na Pikinini.
Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Matthew 1:18; 3:16; 28:19; Luke 1:15; 4:14).	I tru Spirit i kam long God, em i soim holipela pasin bilong em, na em i instramen bilong God long pasin bilong holi insait long dispela graun, em i trupela (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14).
The apostle Paul taught that Christ loved the church and died for it “to sanctify her, cleansing her by the washing with water through the word, (Ephesians 5:26).	Aposel Pol i lainim ol manmeri olsem Krais i laikim sios na dai long en "olsem em bai klinim em, wasim em long wara wantaim tok" (Eph 5:26, rsv).
But the New Testament more often discusses holiness in relation to individual Christians.	Tasol NT i toktok moa long holipela pasin long wanwan Kristen.
Despite their problems, the Corinthian believers were “holy ones” in Christ.	Maski ol i gat ol hevi, tasol ol Korin bilip manmeri i kamap "holipela lain" insait long Krais.
Scripture tells us that those who do not have God do not have hope (Ephesians 2:12).	Skripsa i tokim yumi olsem ol lain husait i nogat God long laip i nogat houp (Eph 2:12).
In the 19th century Prussian philosopher Frederick Nietzsche (1844–1900) claimed that Christianity made people cowards because it taught that whatever happened was God’s will, thus discouraging efforts to change the world.	Long 19th sensuari wanpela filosopa bilong Prusia nem bilong em Frederick Nietsche (1844-1900) i tok Kristianiti i mekim pipol i go longlong liklik bilong wanem ol i lainim ol olsem wanem samting i kamap em i kam long God, dispela i mekim ol manmeri i lus long senisim dispela graun.
Like his other brothers, James did not accept Jesus's authority while Jesus was alive (John 7:5).	James, olsem ol narapela brata bilong en, i bin sanap long Jesus na i maspela i no acceptim autori bilong Jisas taim Jisas i bin stap long graun (Jn 7:5).
It may have happened when Jesus appeared to him and others after his resurrection (1 Corinthians 15:7).	Dispela i ken bihain taim Jisas i soim long em na ol narapela ol man long taim em i bin kamap long olgeta bilong resureksen bilong em (1 Korint 15:7).
He became head of the church at Jerusalem (Acts 12:17; 21:18; Galatians 2:9).	Em i kamap kapten long chach bilong Jerusalem (Acts 12:17; 21:18; Gal 2:9).
People saw James as an apostle (Galatians 1:19), even though he was not one of the original twelve apostles.	Ol i tingim James olsem wanpela apostel (Gal 1:19), tasol em i no wanpela long ol Tupela-lewa.
He is traditionally considered to be the author of the Letter of James, where he describes himself as “a servant of God and of the Lord Jesus Christ” (James 1:1).	Tradisen i tokim olsem James i bin raitim Letter bilong James, we em i toktok long em olsem "wanpela slave bilong God na bilong Givim God Jesus Krais" (Jas 1:1).
James, son of Zebedee.	James, pikinini bilong Zebedee.
James was a Galilean fisherman.	James i bin wanpela man bilong lukluk fis long Galilea.
It is reasonable to assume that he was older than John, both because he is almost always mentioned first and because John is sometimes identified as “the brother of James” (Matthew 10:2; 17:1; Mark 3:17; 5:37).	Yumi i save tingim olsem em i mas liklik olsem John, tasol em i bin kamap tupela i go insait long ol toktok bikos em i save antapim olsem em i bikpela na tu John i bin save kolim olsem "brata bilong James" long taim taim (Mt 10:2; 17:1; Mk 3:17; 5:37).
James, John, and Simon Peter were part of a fishing partnership that included Andrew, Simon’s brother (Luke 5:10).	James, John, na Simon Peter, ol i bin wanpela lain bilong liklik gutpla partnership long lukluk fis, we i inkludim Andrew, brata bilong Simon (Lk 5:10).
Also, James and John had earlier gone with Jesus to the home of Simon and Andrew (Mark 1:29).	Tu, James na John i bin wok wantaim Jisas taim em i go long haus bilong Simon na Andrew long taim taim (Mk 1:29).
Jesus prophesied that James and his brother would drink the cup their Master was to drink (Mark 10:35–40; compare.	Jisas i prophesi long James na em brata ol bai dringim kap bilong Master bilong ol (Mk 10:35-40; cf.
“Lord” in English is used to translate the Hebrew word ‘adonai or of the Greek kurios.	“Bikpela” long English em i rendaring bilong Hibru ‘adonai o long Grik kurios.
The Hebrew YHWH is usually translated “Lord”; See Yahweh (YHWH).	Long Hibru YHWH em i rendaring olsem “Bikpela”; Lukim Yahweh (YHWH).
When used for Jesus, kurios can mean: - a common title of respect (like “sir,” Matthew 8:2; 15:25); - a title expressing faith, reverence, and worship (Matthew 3:3; Luke 7:13; Acts 5:14; 9:10; 1 Corinthians 6:13–14; Hebrews 2:3; James 5:7) It appears in phrases like: - “the Lord Jesus” - “the Lord’s Day” - “the Lord’s Table” - “the Spirit of the Lord” (who is also “Lord,” 2 Corinthians 3:17), - “in the Lord” - “from the Lord” - “light in the Lord” - “boast in the Lord” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21).	I ol i yusim em tu long Jisas olsem wanpela liklik liklik tok bilong respekim ('sir,' Matyu 8:2; 15:25); em i saim olsem ol tok i bin yusim long Septuagint bilong tok lain meri o worship (Matyu 3:3; Luk 7:13; Acts 5:14; 9:10; 1 Korinti 6:13-14; Heb 2:3; Jakob 5:7); I em i soim long ol toktok olsem 'the Lord Jesus,' 'the Lord’s Day,' 'the Lord’s Table,' 'the Spirit of the Lord' (we i tu em 'Lord,' 2 Korinti 3:17), 'long Lord,' 'from the Lord,' 'light long Lord,' 'boast long Lord.
See also Christology; God, Being and Attributes of; God, Names of.	Lukim tu Kristoloji; God, Wok na Nait bilong en; God, Nem bilong en.
- Family and Cultural Background - Education - Saul the Persecutor - Conversion and Calling - Preparation for Ministry - Sent Out from Antioch - Traveling with Barnabas - The Council of Jerusalem - Further Travel - Labor in the Gospel - The Arrest in Jerusalem - Voyage and Stay in Rome - Final Years and Martyrdom Paul was born around AD 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Philippians 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3).	Liklik Tok Save • Famili na wanem Kalsa bilong yu • Edukesen Sol man bilong kilim ol lain • Tanim bel na harim singaut • Redi long Wok Misin • I go aut long Antiok • Go wantaim Banabas • Kansol bilong Jerusalem • I go long longwe hap • Wokman bilong Gospel •Kalabus long Jerusalem • Kalap long sip na i go Stap long Rom • Laspela ol Yia na Kamap Santu Pol i kamap long AD10, wanpela Judaman insait long famili bilong ol Farisi (Aposel 23:6) bilong lain bilong Benjamini (Fil 3:5) long Tasus insait long Silisia (Aposel 9:11; 21:39; 22:3), senta bilong bisnis na lainim long holimpas Elenistik spirit na ol politiks bilong Rom.
It was a city of which he could be proud (21:39).	Em i wanpela siti we em i ken amamas long em (21:39).
Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages from religious parents (Acts 21:40; 22:2–3; 23:6; Galatians 1:14; Philippians 3:5–6).	Pol i lainim olgeta samting long Lo na ol Profet na ol Hibru na tok ples Aramik (Aposel 21:40; 22:2-3; 23:6; Gal 1:14; Fil 3:5-6).
Tarsus, however, was not a Jewish city.	Tasol Tasus, i no wanpela siti bilong Juda.
This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.	Dispela i soim olsem Pol i save long Grik (Aposel 21:37), ol tokples long strit na ol sto long Tasus.
Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 BC to promote business in the region.	Ol i kisim ol Juda i go long Tasus, kapital siti bilong wanpela provins insait long Rom ol i kolim Silisia, long 171BC long promotim bisnis insait long dispela rijen.
Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son saved Paul's life.	Pol mas i gat sampela ol brata na susa, tasol Aposel 23:16 i tokaut long wanpela susa tasol, we pikinini man bilong em i bin seivim laip bilong Pol.
Paul was a tentmaker (Acts 18:3).	Pol em i man bilong mekim tent (Aposel 18:3).
By weaving and fashioning this cloth into tents, sails, awnings, and cloaks, Paul gained economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Corinthians 11:9; 1 Thessalonians 2:9; 2 Thessalonians 3:8).	We ol i save samapim na mekim tent, ol sel bilong bot, ol laplap bilong stopim san na ren na ol klos long dispela laplap, Pol i kisim save long lukautim em yet long taim em i mekim wok aposel (Aposel 18:3; 20:34; 28:30; 2 Kor 11:9; 1 Tes 2:9; 2 Tes 3:8).
Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3).	Pol i kamap long Tasus, tasol em i tokaut long ol Judaman olsem em i kamap long Jerusalem insait long siti na stadi aninit long Gamaliel (Aposel 22:3).
It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies.	Em i no klia sapos ol i kisim Pol long Jerusalem i kam, tasol em i soim olsem sampela taim namel long krismas 13 na 20 em i statim skul bilong em long stadi long kamap tisa bilong sios.
His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings are still present in Talmudic writings today.	Tisa bilong em, Gamaliel, em i tumbuna man bilong Hilel, husat i kamapim wanpela skul bilong ol Farisi we em i stap yet long ol raiting bilong ol Talmud i kam inap nau.
This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33–40).	Dispela Gamaliel em dispela man tasol husat i bin grisim ol Sanhedrin long i noken kilim Pita na ol aposel (5:33-40).
Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.	Ating long dispela hap tu na Pol i wok long hat long bihainim ol lo we bihain bai em i toktok long em long Rom 7.
While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth.	Taim Pol i wok long kisim skul bilong lo long Jerusalem, Jisas i mekim wok kapenta long Nasaret.
Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, where Paul was from (Acts 6:9), could not resist the wisdom and spirit (verse 10) of a member of the church in Jerusalem named Stephen (verses 5, 8).	Bihain tasol long ol dispela samting i kamap we i senisim graun, ol memba bilong sampela Sinagog long Jerusalem, wantaim sinagog long Silisia, we Pol i kamap long em (Aposel 6:9), i no inap stret long les long gutpela tingting na spirit (v10) bilong wanpela memba bilong sios long Jerusalem we nem bilong em Stiven (vv 5,8).
He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “I see heaven open and the Son of Man standing at the right hand of God” (7:56).	Em i lukim wanpela man wantaim pes bilong ensel (6:15), pulap long Holi Spirit, we i lukluk i go antap na tokaut olsem "heven i op, na pikinini bilong man i sanap long hansut bilong God" (7:56).
Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the gentiles.	Dai bilong Stiven em i statim wok bilong Pol long tanim bel na kamap dispela aposel we bai i go aut long ol narapela manmeri.
Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1–2).	Pol i kisim ol leta bilong hai pris long Jerusalem i go long ol sinagog long Damaskus we i givim em tok orait long kalabusim ol bilip manmeri na bringim ol i kam sanap long kot long Jerusalem (Aposel 9:1-2).
Paul traveled to Damascus for this purpose.	Pol i go long Damaskus long mekim dispela wok.
This was the occasion of Paul’s conversion (around AD 31–33).	Dispela em i stat bilong tanim bel bilong Pol (c. AD 31-33).
Temporarily blinded, Paul was led into Damascus (9:8).	Ai bilong Pol i pas, na ol i bringim em i go insait long Damaskus (9:8).
Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology.	Long dispela taim em i wok long pre na tingim ken Stiven taim ol i kotim em long Sanhedrin, we i bikpela samting stret long taim em i wok long tanim bel, na driman we em i kisim long Jisas Krais, na mining bilong olgeta dispela samting insait long toktok bilong ol Juda.
Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Galatians 1:17–18).	Pol i go bek long Damaskus na i go stap wantaim Pita long Jerusalim long 15-pela de (Gal 1:17-18).
This would have included the institution of the Lord’s Supper (1 Corinthians 11:23–25), specific words of the Lord (Acts 20:35; 1 Corinthians 7:10; 9:14), the appearances of the resurrected Christ (1 Corinthians 15:3–8), and the spirit and character of Jesus (2 Corinthians 10:1; Philippians 2:5–8).	Dispela bai tokaut long laspela kaikai bilong Bikpela (1 Kor 11:23-25), ol toktok bilong Bikpela (Aposel 20:35; 1 Kor 7:10; 9:14), taim Krais i kamap bihain long em i kirap bek (1 Kor 15:3-8), na spirit na pasin bilong Jisas (2 Kor 10:1; Fil 2:5-8).
Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen.	Pol i autim tok tu long Jerusalem, ating long sem hauslotu we em i harim Stiven.
However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29–30; Galatians 1:21).	Tasol taim ol Juda i laik kilim em, ol bilip manmeri i salim em i go long Tasus (Aposel 9:29-30; Gal 1:21).
The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch.	Wok bilong Pol long redi i pinis taim Banabas i go long Tasus long painim em na kisim em i go bek long Antiok.
By this time Paul had lived for 10 years in Cilicia.	Long dispela taim em Pol i stap 10-pela yia long Silisia.
Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (verse 27).	Taim em i tanim bel, bihain long ol i salim em i go long Tasus, em i tokaut long Jisas (Aposel 9:20), tokaut strong stret long nem bilong Bikpela (v 27).
In fact, his work may have been so effective that he began to attract attention in Antioch.	Ating wok bilong em i kamap orait stret olsem na planti lain i wok long luksave long em long Antiok.
During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24–26.	Long dispela ol yia, Pol i go insait long planti ol hevi we ol i tokaut long em long 2 Korin 11:24-26.
It was here that the gentiles first heard the good news (verse 20), and many became believers (verse 21).	Em long dispela hap na ol lain manmeri i harim Gutnius nambawan taim (v 20), na planti stret i tanim bel (v 21).
It is fitting that Paul, the apostle to the gentiles (Acts 22:21; Romans 11:13), who was as yet unknown by sight to the churches of Judea (Galatians 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17–18).	Em i stret olgeta olsem Pol, aposel bilong ol narapela lain manmeri (Aposel 22:21; Rom 11:13), husat planti lain i no save long em yet long Judia (Gal 1:22), i mas kamap long Antiok mas harim singaut long kamapim wok ministri (Aposel 26:17-18).
Barnabas and Paul stayed with the church in Antioch for a year.	Banabas na Pol i stap long sios long Antiok long wanpela yia.
Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from gentiles and Jews (Acts 11:26).	Wok bilong ol i kamap gut stret na wanpela nupela nem, Kristen, i kamap long luksave long ol bilip manmeri insait long Antiok long ol narapela lain manmeri na ol Juda (Aposel 11:26).
Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Colossians 4:10).	Taim ol i laik pinisim wok bilong ol, Banabas na Pol i go bek long Antiok wantaim Jon Mak (12:25), kandre bilong Banabas (Kol 4:10).
Contacts were made in the homes, the marketplace, the streets, synagogues, highways, and other similar things.	Ol i bungim ol manmeri long wanwan haus bilong ol, insait long ol maket ples, long ol strit, ol sinagog, ol kaiwe, na planti ol narapela hap.
(Acts 3:1; 5:12, 42; 8:26–29; 10:22).	(Aposel 3:1; 5:12, 42; 8:26-29; 10:22).
There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (verse 7).	Long hap orait nambawan gavman bilong Rom, Sejus Polas, i laik harim tok bilong God (v 7).
This was the first manifestation in Paul of the signs of an apostle (2 Corinthians 12:12).	Dispela em i nambawan mirakel i kamap long Pol olsem sain bilong em i wanpela aposel (2 Kor 12:12).
From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party.	Long dispela taim, nem Pol, na i no Sol, em Luk i wok long yusim long ol rekod bilong ol Wok bilong ol Aposel (Aposel 13:9), na Pol i senisim Banabas olsem lida bilong pati.
So “Paul and his companions” set sail from Paphos and arrived in Perga of Pamphylia (verse 13).	So "Pol na ol lain i bihainim em" i sel i go long Papos na kamap long Pega bilong Pampilia (v 13).
John Mark deserted them at Perga and returned to his home in Jerusalem (verse 13).	Jon Mak i lusim ol long Pega na i go bek long ples bilong em long Jerusalem (v 13).
This caused discord (15:39), but Paul and Mark were later reconciled (Colossians 4:10; 2 Timothy 4:11).	Dispela i kamapim kros pait (15:39), tasol Pol na Mak i tok sori bihain (Kol 4:10; 2 Tm 4:11).
Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (verses 16–41).	Ol i askim Pol na Banabas long toktok long hauslotu bilong Antiok insait long Pisidia (Aposel 13:15), na Pol i tokaut long ol toktok we i stap long gospel we bihain bai em i rekodim long ol leta bilong em i go long ol sios (vv 16-41).
Many gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (verses 48–51).	Planti ol narapela lain manmeri insait long Antiok i bilip na tokaut long olgeta hap bilong dispela rijen, tasol ol i rausim Pol na Banabas na tupela i go long Aikonium insait long Laisonia (vv 48-51).
In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (verses 8–10).	Long Listra em ol i lukim sain bilong wanpela aposel ken long Pol taim em i oraitim sik bilong wanpela man husat i nogat strong long lek bilong em we mama i karim em olsem (vv 8-10).
The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19).	Ol Juda i stonim em, pulim em i go aut long taun, na lusim em hap indai (Aposel 14:19).
Timothy (16:1–3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20).	Timoti (16:1-3) em i wanpela bilong ol dispela niupela disaipel we i was long Pol taim em i slip ausait long geit (14:20).
Timothy was Paul’s son in the faith (1 Corinthians 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Timothy 3:10–11), faithful companion, and fellow worker (Acts 19:22; 20:4; Romans 16:21; 1 Thessalonians 3:2).	Pol i kisim Timoti olsem pikinini bilong em (1 Kor 4:17;1 Tm 1:2), ol lain husat i lukim dispela hevi (2 Tm 3:10-11), ol manmeri husat i bihainim em, na ol wanwok bilong em (Aposel 19:22; 20:4; Rom 16:21; 1 Tes 3:2).
The next day Barnabas and Paul went on to Derbe (Acts 14:20).	Long de bihain Banabas na Pol i go long Debe (Aposel 14:20).
This began the war against the gospel of grace, which Paul preached.	Dispela i kamapim bikpela pait namel long gospel bilong grasia, we Pol i tokaut long em.
The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (AD 49, Acts 15:2).	Sios long Antiok i salim Pol, Banabas na ol narapela i go long Jerusalem long stretim tok bilong lo wantaim grasia wantaim ol aposel na ol bikman long hap (AD 49, Aposel 15:2).
This brought great joy to the believers (verse 3).	Dispela i bringim planti amamas stret long ol bilip manmeri (v 3).
Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the gentiles should be ordered to keep the law of Moses (verse 5).	Dispela kain amamas em sampela long Jerusalem i no bin serim, husat long nambawan kansol miting i tok long givim strongpela toktok long ol narapela manmeri long bihainim lo bilong Moses (v 5).
Later, Peter visited Antioch and freely associated with the gentile believers as he had timidly done in Cornelius’s house (Acts 10:28).	Bihain, Pita i go long Antiok na fri long stap wantaim ol narapela lain bilip manmeri olsem em i bin mekim long haus bilong Konelius (Aposel 10:28).
Paul wanted to visit the new believers and see how they were doing.	Pol i laik go lukim ol niupela bilip manmeri na lukim hau ol i stap.
So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36).	Olsem na em i tokim Banabas long ol i mas i go bek long ol taun we ol i bin go autim tok bilong Jisas long em (Aposel 15:36).
Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13).	Banabas i laik kisim Jon Mak i go wantaim ol, tasol Pol i les bikos em i bin ronowe long ol long nabawan taim ol i go wantaim (13:13).
Silas, a leader among the brothers in Jerusalem (verse 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (verses 40–41).	Sailas, wanpela lida namel long ol bratasusa long Jerusalem (v 22), i bihainim Pol taim em i wokabaut i go long Siria na Silisia, long strongim ol sios (vv 40-41).
Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas.	Stat long Debe insait long Galesia, Pol na Sailas i go bek na lukim ol sios we Pol i bin kamapim wantaim Banabas.
While in Lystra, they were joined by Timothy (Acts 16:1–3).	Taim ol i stap long Listra, Timoti i go bungim ol (Aposel 16:1-3).
The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23–29), thus strengthening and increasing them (16:4–5).	Ol Aposel i go lusim ol leta long ol dispela yangpela sios we ol bikman bilong sios na ol aposel long Jerusalem i raitim we i toktok long bihainim lo (15:23-29), long strongim ol na mekim ol i go kamap bikpela (16:4-5).
Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus would not permit them” (verse 7).	Olsem na ol i tanim na i go long not na i go insait long rijen bilong Bitinia, "tasol Spirit bilong Jisas i no tok orait long ol" (v 7).
Paul and his party immediately crossed by boat into Europe (verse 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.	Pol na olgeta lain i bihainim em i kalap long bot na i go long Iurop (v 11) we ol i karim gospel i go long Filipai, Tesalonaika, Berea, Atens, na Korin.
Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed.	Filipai em i wanpela ples long Rom na we ol ami i save stap long em na sampela Juda i stap long em, olsem na Pol i go long wanpela ples bihainim wanpela wara we ol lokel Juda i save go na pre.
He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12–15), beginning the first church in Europe.	Em i toktok long sampela ol meri long hap, olsem Lidia, husat i bilip na olgeta lain long haus bilong em i kisim baptais (Aposel 16:12-15), stat wantaim nambawan sios long Iurop.
Paul cast a spirit of divination out of a girl in Philippi, and as a result, he and Silas were jailed (verses 16–24).	Pol i rausim wanpela spirit nogut long wanpela gel long Filipai, na long dispela, ol i putim em na Sailas long kalabus (vv 16-24).
When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (verses 35–39).	Taim Pol i tokaut olsem em bilong Rom, ol i rausim em na askim em long lusim taun (vv 35-39).
At Thessalonica, the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles.	Long Tesalonaika, ol Juda i belhevi long wok bilong Pol long autim gospel, i kamapim wanpela grup long painim ol aposel.
They complained to the city authorities that the people “who have turned the world upside down have now come here” and accused the apostles of “saying that there is another king [besides Caesar], named Jesus” (Acts 17:5–7).	Ol i komplein long ol wokman bilong taun olsem ol pipel "husat i tanim graun hapsait daun i kam nau long hia tu" na i mekim kainkain toktok olsem ol aposel i "wok long toktok olsem i gat narapela king i stap [na i no Sisar wanpela tasol], Jisas" (Aposel 17:5-7).
The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (verses 13–15).	Ol bilip manmeri i salim Pol i go gen long Atens, na Sailas na Timoti i stap bek (vv 13-15).
The Athenians called Paul a babbler but let him express his views before the Areopagus.	Ol lain long Atens i kolim Pol olsem man bilong mauswara tasol ol i larim em i toktok long laik bilong em yet long ai bilong ol Areopagus.
He alluded to Greco-Roman philosophy (Acts 17:27), poetry (verse 28), sculpture (verses 25, 29), architecture (verse 24), and religion while proclaiming the existence of an “unknown god” (verse 23).	Em i bihainim tu ol skul toktok bilong Grik na Rom (Aposel 17:27), ol raiting (v 28), stetu (vv25, 29), save long mekim haus (v 24), na relijen na sem taim tokaut long wanpela "god we ol lain i no save long em" i stap (v 23).
In Corinth Paul met Aquila and Priscilla (Acts 18:2–3), Roman Jews with whom he lived and worked as a tentmaker and who would become prominent among the churches (Acts 18:26; Romans 16:3; 1 Corinthians 16:19; 2 Timothy 4:19).	Long Korin, Pol i bungim Akwila na Prisila (Aposel 18:2-3), ol Juda bilong Rom we em i bin stap namel long ol olsem man bilong wokim tent, em bihain bai ol i kamap ol bikpela manmeri long sios (Aposel 18:26; Rom 16:3; 1 Kor 16:19; 2 Tm 4:19).
Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thessalonians 3:13; 5:23; 2 Thessalonians 3:7–12) in hope of the second coming of Jesus Christ (1 Thessalonians 4:15–18; 2 Thessalonians 2:1 and following).	Pol i raitim nambawan na nambatu leta i go long ol Tesalonaika taim em i stap long Korin long strongim ol bilip manmeri long kamap holi, na wok strong long laip (1 Tes 3:13; 5:23; 2 Tes 3:7-12) long wet long kambek bilong Jisas Krais namba tu taim (1 Tes 4:15-18; 2 Tes 2:1ff.).
Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria.	Prisila na Akwila, i bihainim Pol na sel i go long Siria long Korin.
He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18–22).	Em i lusim ol wan wok bilong em long Efesus, sel i go long Sisaria, go stap liklik taim tasol long Jerusalem, na i go bek long Antiok (Aposel 18:18-22).
Paul stayed in Antioch for a while but did not remain absent from the field of his labors for long.	Pol i stap long Antiok liklik taim tasol em i no stap longwe long wok bilong em longpela taim.
Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).	Em wan yet, i go long Antiok, i go long ol ples nabaut long Galasia na Prigia long strongim ol disaipel, na bihain i go kamap long Efesus (18:23; 19:1).
Paul’s earlier visit to Ephesus (Acts 18:19–20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus so that the apostle could preach the gospel of Christ.	Bipo Pol i go long Efesus (Aposel 18:19-20), wok Apolos i mekim, na stap bilong Prisila na Akwila i mekim ol Efesus long redi gut long kisim dispela aposel na em i ken tokaut long gospel bilong Krais.
He continued there for two years and “that everyone who lived in the province of Asia, Jews and Greeks alike, heard the word of the Lord” (verse 10).	Em i mekim i go inap tupela yia na "olgeta manmeri long Esia, Juda na Grik wantaim, i harim tok bilong Bikpela" (v 10).
The work in Ephesus was a great success (Acts 19:10, 20, 26).	Wok long Efesus i kamap gut stret (Aposel 19:10, 20, 26).
Paul enjoyed an opportunity for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11–17), a public burning of valuable books of sorcery (verses 18–19), and the assistance of friendly officials from the province of Asia (verse 31).	Pol i save amamas tru long God i opim do bilong em long mekim gut wok (1 Kor 16:9), wankain ol kainkain mirakel (Aposel 19:11-17), ol i kukim olgeta buk bilong ol manmeri i wokim kainkain marila samting long ai bilong olgeta manmeri (vv 18-19), na wantaim helpim bilong ol sampela gavman long provins Esia (v 31).
There were also many adversaries (1 Corinthians 15:32; 16:9), especially among the artisans associated with the temple of Diana.	I gat planti kainkain toktok i kamap (1 Kor 15:32; 16:9), namel long ol lain husat i save mekim samting long han wantaim tempol bilong Diana.
Paul had intended to stay in Ephesus until Pentecost (1 Corinthians 16:8), but this tumult seems to have hastened his departure (Acts 20:1).	Pol i tingting long stap long Efesus i go inap taim bilong Pentekos (1 Kor 16:8), tasol dispela hevi i mekim na em i hariap tru long lusim hap na i go (Aposel 20:1).
During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Corinthians 1:10–13).	Taim em i stap long Efesus, hauslain bilong Klowi i salim toktok long Pol long Korin olsem i gat bruk namel long sios i stap long hap (1 Kor 1:10-13).
Paul wrote a letter, which is now lost, to this church (5:9).	Pol i raitim wanpela leta, we i lus nau, i go long dispela sios (5:9).
The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10).	Sios long Korin i raitim wanpela leta (7:1) na salim ol toksave i go long Pol (16:17), na Pol i salim Timoti i go long ol (4:17; 16:10).
Paul then wrote 1 Corinthians (AD 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Corinthians 2:12–13).	Pol i raitim ken 1 Korin (AD 53) na salim i go long Taitus, husait bai lukim em long Troas long givim ripot bilong ol risalt (2 Kor 2:12-13).
From Macedonia Paul wrote 2 Corinthians (AD 54), toured northwest to proclaim the good news of Christ in Illyricum (Romans 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1–3; 2 Cor 13:1).	Long Masedonia Pol i raitim 2 Korin (AD 54), raun i go long not na autim gutnius bilong Krais long Ilirikum (Rom 15:19), na bihain i go daun long saut long Akaia na namba tri raun bilong em i go long Korin (Aposel 19:21; 20:1-3; 2 Kor 13:1).
Some date it before the council at Jerusalem, about AD 45.	Sampela i tok em i kamap bipo long kansol long Jerusalem, olsem AD 45.
A three-month winter stay in Corinth (AD 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all time.	Tripela mun long taim bilong bikpela kol long Korin (AD 55-56) i kamapim ol Leta i go long Rom, we i kamapim stat bilong gospel bilong olgeta lain.
Paul had many personal friends in Rome (Romans 16) and had long intended to visit there (1:10–15).	Pol i gat planti ol gutpela pren long Rom (Rom 16) na i laik stret long go lukim ol (1:10-15).
He planned to deliver a collection from the gentile churches to Jerusalem (Acts 20:35; Romans 15:25–26; 1 Corinthians 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Romans 15:23–24).	Ol plen bilong em long i go givim koleksen long ol sios bilong ol narapela lain manmeri long Jerusalem (Aposel 20:35; Rom 15:25-26; 1 Kor 16:1) na bihain i go raun long Rom (Aposel 19:21) long taim em i laik i go long Spein (Rom 15:23-24).
Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem.	Raun bilong Pol long Korin i go long Jerusalem i makim bikpela tok lukaut bilong ol hevi we i wetim em long Jerusalem.
However, the request for prayer in Romans 15:30–32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.	Tasol, tokok bilong em long askim long prea long Rom 15:30-32 i soim olsem Pol i save olsem em bai nidim helpim bilong antap long seivim em long ol lain i nogat bilip insait long Judia.
The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16).	Ol manmeri i save wokabaut long rot, i karim koleksen bilong Jerusalem, i wokabaut isi tru i go kamap long Jerusalem long Pentekos (Aposel 20:16).
They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring AD 56, verse 6).	Ol i wokabaut i go long Akaia, long Masedonia, i go lo Filipai long taim bilong Pasova (taim bilong san AD 56, v 6).
Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara.	Taim em i lusim ol, Pol na ol lain bilong em i sel i go long Kos, long Rod, na i go long Patara, we ol i senisim sip na i go long Ponisia (Aposel 21:1-2).
James and the elders of the church praised God when they heard of the things he had done through Paul among the gentiles (verses 18–20), and when they received the collection from the churches (24:17).	Jems na ol hetman bilong sios i givim biknem long God taim ol i harim wanem samting em i mekim long ol narapela lain manmeri long Pol (vv 18-20), na taim ol i kisim koleksen long ol sios (24:17).
Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem.	Pol i save bihainim ol bikpela pestode bilong ol Juda (Aposel 20:6), wankain olsem Jisas na ol disaipel bilong bipo long Jerusalem.
He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers.	Em i katim gras bilong em olsem promis em i mekim long Senkria (18:18), olsem na em i liklik samting long em, wanpela Juda, long em i mas mekim em yet i kamap klin bipo long em i kamap Kristen, em sapos dispela bai kamapim liklik kros namel long ol narapela lain Juda.
The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of AD 57, who caused trouble for Paul (21:27–29)—not the Judaizers from Jerusalem.	Long dispela samting long kamap gutpela em ol Juda long Esia, i go long Jerusalem long pestode bilong Pentekos AD 57, husait i wok long kamapim ol hevi wantaim Pol (21:27-29) - i no ol narapela lain Juda long Jerusalem.
There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen.	Long dispela hap em ol Rom i laik wipim em, i go inap Pol i tokaut olsem em i no bilong Juda long Tasus tasol, tasol em i wanpela man bilong Rom.
The tribune was afraid, since he had bound a Roman citizen.	Ol lain bilong harim kot i pret, bikos ol i kalabusim wanpela man bilong Rom.
Wanting to know the charges against Paul, he brought him to the Sanhedrin (verses 25–30).	Em i laik save long wanem ol samting ol i kotim Pol long em, olsem na ol i kisim em i go long Sanhedrin (vv 25-30).
In the meantime, 40 Jews plotted to murder Paul.	Wankain taim tu 40-pela Juda i paitim toktok namel long ol yet long kilim Pol.
They almost succeeded, but with the help of the son of Paul’s sister (verse 16), the conspiracy was exposed.	Klostu ol i mekim samting ol i tingim long em, tasol wantaim helpim bilong pikinini man bilong susa bilong Pol (v 16), ol i tokaut long wanem samting ol i laik mekim.
Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1–12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea.	Ol i harim kot long ai bilong Feliks (Aposel 24), man i kam bihain long em Festus (25:1-12), na King Agripa (25:23-26:32) i lukautim Pol long tupela yia em i stap kalabus long Sisaria.
To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a dangerous voyage (AD 58, Acts 27:1–28:16).	Long em long toktok long kot bilong Sisar, Pol na ol lain bilong em, Aristakus na Luk, i go long wanpela bikpela wokabaut (AD 58, Aposel 27:1-28:16).
Their passage by ship from Caesarea to Rome is one of the most remarkable on record.	Wokabaut bilong ol long sip long Sisaria i go long Rom em i narapela kain stret.
Paul was the gospel’s ambassador in chains (Ephesians 6:20), who with the guidance and assurance of his God (Acts 27:23–26), led the 276 people on board to safety (verse 37).	Dispela tu i toktok long daun pasin bilong aposel Pol, man i go pas long autim tok wantaim ol sen (Efe 6:20), husat wantaim lukaut na luksave bilong God bilong em (Aposel 27:23-26), i go paslain na lukautim ol 276 manmeri i stap antap long sip (v 37).
Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30).	Pol i stap bilong em yet long haus bilong em yet, long sen bilong wanpela Rom (Aposel 28:16, 30).
This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time.	Dispela em yu ken lukim long ol leta bilong Pol i go long ol Filipai, Kolosi, na Efesus, na long Filemon, olgeta yet em ol i raitim long sem taim.
It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work.	Em long hia em ol Pastoral Leta (1 Timoti, 2 Timoti, na Taitus) em ol wok bilong Pol stret.
Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (Clement to the Corinthians 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Corinthians 11:28) did not decrease.	Klement bilong Rom i tokaut olsem Pol i pinisim bikpela laik bilong em long i go long Spein (Klement i go long ol Korin 5), em i tru olsem Pol i laik stret long lukautim ol sios (2 Kor 11:28) i no kamap.
If Paul went to Spain, he may have been there when Rome was burned on July 19, AD 64.	Sapos Pol i go long Spein, em mas i stap long hap taim ol i kukim Rom long Julai 19, AD64.
Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this.	Ol i tok olsem Pol i go olsem olgeta long Briten, tasol i nogat wanpela samting i stap long soim olsem dispela em i tru.
Returning east, he left Titus in Crete (Titus 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Timothy 4:20).	Em i go bek long is, em i lusim Taitus long Krit (Ti 1:5) na i go long Miletus, saut long Efesus, we em i lusim Tropimus i sik (2 Tim 4:20).
Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Timothy 1:3).	Em i wok long go long Masedonia, na Pol i go visitim Timoti long Efesus (1 Tm 1:3).
On the way, Paul left his cloak and books with Carpus in Troas (2 Timothy 4:13).	Long rot, Pol i lusim klos bilong em na ol buk bilong em wantaim Kapus long Troas (2 Tim 4:13).
This indicates that he intended to return there for his possessions.	Dispela i soim olsem em i laik i go bek long kisim ol samting bilong em.
From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (AD 62–64).	Long Masedonia Pol i raitim nambawan let bilong em i go long Timoti (AD 62-64).
He had decided to spend the winter in Nicopolis (Titus 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus.	Em i laik stap long Nikopolis long dispela taim bilong bikpela kol (Ti 3:12), i stap long not i go long wes bilong Korin long Adriatik Si, tasol i stap yet long Masedonia taim em i raitim leta i go long Taitus.
This letter is similar to 1 Timothy, yet with a somewhat harsher tone.	Dispela leta em i wantaim olsem 1 Timoti, tasol i gat strongpela toktok long em.
In it is a final glimpse of the eloquent and zealous Apollos (Titus 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).	Long em, em i gat toktok bilong Apolos (Ti 3:13), husait i stap yet wantaim Pol bihain long 10-pela o moa yia bihain long em i kamap nambawan taim long Efesus (Aposel 18:24).
He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Timothy 4:13).	Ating em i stap long Nikopolis, tasol em i no gobek long Troas long kisim klos bilong em (2 Tm 4:13).
He may have been anticipating the coming winter when he requested that Timothy bring his cloak (verses 13, 21).	Em i mas wok long luksave long bikpela kol i laik kamap osem na em i askim Timoti long bringim klos bilong em i kam (vv 13, 21).
Many deserted him (2 Timothy 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10).	Planti stret i lusim em (2 Tm 4:16), wankain tu long ol lain bilong em long Esia (1:15) na Demas, husait i save laikim stret tok bilong God (4:10).
Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (verse 11).	Luk tasol, tisa na man i raitim buk bilong Luk na Aposel, i stap wantaim em taim em i raitim namba tu let bilong em i go long Timoti (v 11).
Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21).	Ol gutpela ol bilip manmeri i hait yet long Rom na i wok long bung yet wantaim ol aposel (1:16; 4:19, 21).
He told Timothy to come to him in Rome and bring Mark also (4:11).	Em i tokim Timoti long go long em long Rom na kisim Mak tu wantaim (4:11).
Apparently Timothy did come and was imprisoned (Hebrews 13:23).	Timoti tu i go tasol ol i kalabusim em tu (Hib 13:23).
Paul’s request for the books and parchments (2 Timothy 4:13) discloses that he was reading and studying the Scripture to the end.	Pol i askim long ol buk na ol pepa (2 Tm 4:13) i tokaut olsem em i wok long rid na stadi long Tok bilong God i go inap em i pinis.
The apostle Paul had two hearings before Caesar Nero.	Aposel Pol i gat tupela kot bipo long Sisar Nero.
Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (verse 8).	Em i save olsem em bai i dai klostu, tasol em i no pret, bikos em i save olsem Bikpela bai i givim em namba long heven long las de (v 8).
Nero died in the summer of AD 68, so Paul was executed before that date.	Nero i dai long taim bilong bikpela san long AD 68, olsem na ol i kilim Pol indai bipo long dispela det.
Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby.	Tumbuna pasin bilong ol i tok olsem ol i katim nek bilong em wantaim bainat long Ostian Rot ausait long Rom, na planim em klostu long hap.
This fulfilled Paul’s desire “to depart and be with Christ, which is far better” (Philippians 1:23).	Dispela i inapim tingting bilong Pol long "lusim graun na i go stap wantaim Krais, bikos em i gutpela moa" (Fil 1:23, rsv).
Minor village of Thrace (known in the ancient world as “The Springs”) until about 357 BC, when the father of Alexander the Great, Philip II of Macedon, conquered the site and rebuilt it.	Liklik ples long Thrace (ol save kolim "The Springs" taim bilong taim ol dispela taim) inap liklik ples i stap tasol long 357B.C, taim papa bilong Alexander the Great, Philip II bilong Macedon, i kamap na bungim dispela ples na mekimim agen.
Two hundred years later, in the Roman era, it became a main city of one of the four Roman districts into which Macedonia was divided.	Tupela hanred yia hap tasol, long taim bilong ol Rom olsem i stap, i kamap wanpela bikpela siti bilong wanpela long ol fopela Rom distrik long we Macedonia i bin wokim.
Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Antony and Octavian defeated the republican generals Brutus and Cassius (the assassins of Julius Caesar).	Filipai i bekim bikpela niu long olgeta hap long graun long 42 B.C, taim we imperial ol armi bilong Antony na Octavian i winim ol soldia bilong repablik, Brutus na Cassius (husat i kilim Julius Caesar).
Situated on the Ignatian Way, it was one stop on that great military highway connecting the Adriatic with the Aegean.	Em i stap long Ignatian Way, em i stap long wanpela stop long bikpela militari hapwe blong rot we i konnekim Adriatic wantaim Aegean.
It possessed distinct civic pride since it was a Roman colony (enjoying numerous privileges, such as tax exemptions), promoted Latin as its official language, and hosted numerous Roman citizens.	Em i gat strongpla sivik bel isi long samting olsem, bikos em i wanpela Roman kalan, i gat ol bikpela liklik samting ol i save givim olsem fri long tax, ol i save yusim Latin olsem tok bilong gavman, na em i gat planti Roman sitisen.
Its government was modeled on the municipal constitution of Rome (its leader bearing Roman titles throughout), and the people lived as if they were indeed located in Italy.	Gavman bilong em i olsem ol i sapotim long Rome munisipal konstitusen (ol liklik man bilong gavman i karim Roman titol oltaim), na ol lain man i save stap olsem ol i stap insait long Italy.
The narrative regularly refers to the city’s Roman heritage: not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37), but the city magistrates bear the dignified Latin title praetor (given in its Greek translation, strategos—verses 20–22, 38—and which English Bibles translate “magistrate”).	Stori i bin tokim olsem i gat planti hap bilong Roman istori long siti: Paul em i yusim gut wanpela tok bilong en olsem Roman sitisen long defens bilong en (Acts 16:37), na ol man blong siti em i karimol Latin taitol olsem praetor(i bin tokim long Greek olsem strategos - vv 20-22, 38- na long Tok Inglis Baibel, i translete olsem "magistrate").
Then on the third tour Luke joins Paul again when the apostle passes through Philippi (20:6).	Long tupela taim tour, Luke i kam wantaim Paul bihainim taim Paul i go long Filipai (20:6).
Israel knew God was their savior and said this in songs of praise (Psalms 17:7; 106:1–12) and cries for help (Jer 14:8).	Israel i save tingting olsem God em i savis bilong ol, na ol i toktok dispela long singsing bilong lapun (Psalms 17:7; 106:1-12) na taim ol i krai long halivim (Jeremiah 14:8).
For example, the writer Herodotus once called the Athenians the "saviors" of Greece (Persian Wars 7.139.5).	Long wanpela tupela taim, Herodotus i toktok long ol Atene olsem 'savis' bilong Graun" (Persian Wars 7.139.5).
Out of the 24 NT occurrences of soter, ten are in the Letters and five in 2 Peter.	Long ol 24 taim Soter i kamap long NT, ten i stap long ol Leta na lim liklik long 2 Peter.
Salvation is central to the mission of Jesus (Luke 19:10).	Halivim i stap long sentar bilong gutpela wok bilong Jisas (Luk 19:10).
Savior, as a title, is applied to God in the Pastoral Letters and clearly represents God as Savior of all persons (1 Timothy 2:3; 4:10).	Olsem wanpela titil, 'Savis,' i stap long God long Pastoral Episal na i klia soim olsem God em i Savis bilong olgeta manmeri (1 Timoti 2:3; 4:10).
Savior is used as a title for Jesus Christ throughout 2 Peter (for example, 2 Peter 2:20).	Wok 'Savis' i yusim olsem wanpela titil bilong Jisas Krais long 2 Peter olgeta long liklik liklik bilong 2 Peter (olsem 2 Pt 2:20).
Scribes were employed to keep accounts or put in writing - legal information (Jeremiah 32:12), - military data (2 Chronicles 26:11), - other public documents (Judges 8:14; Isaiah 50:1), or - personal correspondence (Jeremiah 36:18).	Skraib i bin kamapim liklikim tok long ol dispela samting olsem save lukluk liklik bilong wok bilong kliaim ol lain, tokim long dokument we i stap olsem save bai helpim long legal information (Jeremia 32:12), military data (2 Kronikol 26:11), narapela liklikim tok long public dokument (Juges 8:14; Isaia 50:1), o ol perasonal tok (Jeremia 36:18).
A chief scribe often functioned as - a court recorder (1 Kings 4:3; 2 Chronicles 24:11), - an adviser (2 Samuel 8:16–17; 2 Kings 18:18; 22:12; 1 Chronicles 27:32; Isaiah 36:3), and - as a financial overseer (2 Kings 22:3–4).	Dispela sekretari i bin olsem wanpela samting olsem em i mas tru long wanpela royal administration, na i bin kamapim gut wok bilong wanpela chief skraib em i bin wokim olsem wanpela kot rekoda (1 King 4:3; 2 Kronikol 24:11), olsem wanpela neisim tok bilong olgeta lain (2 Samuel 8:16-17; 2 King 18:18; 22:12; 1 Kronikol 27:32; Isai 36:3), na olsem wanpela lain we i saposem finensol management (2 King 22:3-4).
Therefore, a scribe is able to serve as judge and counsel for the people and the state (38:33; 39:4–8).	As a result, the scribe can serve as a judge and counselor for the people and the state (38:33; 39:4-8).
From this time forward, they became closely linked with the rise of the Pharisees, and most scribes were affiliated with them (see the close connection in the New Testament: Matthew 5:20; 12:38; 15:1; Mark 7:5; Luke 6:7).	Long taim bipo yet, ol i bin makim gut we ol i kamapim olsem ol scribe ol i mas wanpela liklik lain bilong ol Pharisee, na olsem ol skraib ol i kamapim gut olsem ol i gat wankain bikpela strongpla laip long ol (yupela lukim ol wanpela klostu koneksan long NT: Mateus 5:20; 12:38; 15:1; Mak 7:5; Luk 6:7).
The scribes were the only members outside the highest social class of high priests and elders to be represented in this Jewish supreme court (Matthew 26:57; Mark 14:43, 53; Luke 22:66; Acts 23:9).	Ol skraib, bikos dispela, ol i bin olgeta lain long ol aristokratik high priest na ol elda bilong ol, i kamapim olsem ol i wanpela long kat bilong desisen long Judaik (Mateus 26:57; Mak 14:43, 53; Luk 22:66; Apis 23:9).
They wore special robes (Mark 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Matthew 23:5).	Ol i bin draiwanim ol bikpela laplap (Mak 12:38) we i gat fringes we ol i usim bilong olgeta memori long bottom, na ol i usim tu ol phylacteries, o "praia bokis," ol i putim long ol arms bilong ol (Mateus 23:5).
They were respectfully called “rabbi” or “master” (Matthew 23:7) and were given the place of honor during worship and social affairs (Matthew 23:2; Mark 12:39; Luke 20:46).	Ol i bin kolim ol skraib olsem "rabbi" o "mastra" wantaim bikpela rispek (Mateus 23:7) na ol i bin givim ol wanpela liklikpela ples long wokim olgeta tokaut bilong Tokpela Bilong God na olgeta sosaol bilong ol lain (Mateus 23:2; Mak 12:39; Luk 20:46).
They frequently tried to trick Jesus with questions about the Jewish law (Mark 7:5; 12:28, 35; Luke 11:53; John 8:3–4).	Ol i save traim giamanim Jisas long askim bilong Tokpela Bilong God (Mak 7:5; 12:28, 35; Luk 11:53; Jon 8:3-4).
See also Judaism; Pharisees; Writer.	Lukim tu Jidaisim; Farise; Raita.
A word meaning “free-born servant” referred to the servants of the Lord, like the Levites (Ezra 8:17; Isaiah 61:6; Ezra 44:11) or priests (Exodus 28:35; Joel 1:9; 2:17).	Wok bilong toktok 'free-born servant' i rilait long ol sabis bilong Givim Bikpela Man, olsem Levites (Ezr 8:17; Is 61:6; Ez 44:11) o olsem preist (Ex 28:35;Jl 1:9; 2:17).
Sometimes ministers of the king are called servants (1 Chronicles 27:1; Proverbs 29:12), as are angels who minister before the Lord (Psalms 103:21; 104:4).	Ol taim, ol minista bilong kwin ol i kolim olsem sabis (1 Chr 27:1; Prv 29:12), olsem tu ol angel i wokim wok bilong minista long pesin bilong Bikpela Man (Pss 103:21; 104:4).
The most common Hebrew term, occurring nearly 800 times in the Old Testament, stands for a slave held in bondage (Genesis 9:25; 12:16; Exodus 20:17; Deuteronomy 5:15; 15:17).	Tok bilong Hebrū we i liklik tru long olgeta we i kamap olsem 800 taim insait long Ol Testament, i mekim olsem wanpela sklav we ol i holim long bel hevi (Gn 9:25; 12:16; Ex 20:17; Dt 5:15; 15:17).
Yet the same word is used for people of noble rank, such as ministers and advisers to the king (2 Kings 22:12; 2 Chronicles 34:20; Nehemiah 2:10) or a servant of God (Genesis 24:14; Numbers 12:7; Joshua 1:7; 2 Kings 21:8), in such expressions as “Moses my servant” [or also David, Isaiah, Israel, Job, and so on].	Tasol, sapos bai yumi lukim tok i sem bilong yumi, i save yusim long ol manmeri we ol i gat bikpela rang, olsem minista na konsela long kwin (2 Kgs 22:12; 2 Chr 34:20; Neh 2:10) o olsem wanpela man bilong Bikpela Man (Gn 24:14; Nm 12:7; Jos 1:7; 2 Kgs 21:8), long tok olsem 'Moses [o tu David, Isaiah, Israel, Job, etc.]
One of the noblest expressions is “the servant of Yahweh [the Lord]” (Deuteronomy 34:5; Joshua 1:13; 8:31–33; Isaiah 49:1–6; 50:4–9; 52:13–53:12).	Wanpela long ol nobol tok i 'sabis bilong Yahweh [Bikpela Man]' (Dt 34:5; Jos 1:13; 8:31-33; Is 49:1-6; 50:4-9; 52:13–53:12).
The proper name Obadiah means “servant of Yahweh.” The New Testament variously defines servant as a hired servant or hireling (Mark 1:20; Luke 15:17–19; John 10:12–14), more widely as a slave (Matthew 8:9; 10:24–25; 13:27–28; Mark 10:44; 12:2–4; Luke 7:2–3, 8–10; John 4:51; 8:34; 13:16; Ephesians 6:5; Colossians 1:7), and also as a domestic servant (Luke 16:13).	Nem Obadiah meri “sabis bilong Yahweh.” Ol Niu Testamen i definim sabis long olgeta olsem sabis i yusim long wok o olsem yusim long baim long wok (Mk 1:20; Lk 15:17-19; Jn 10:12-14), moa gut long dispela ol i definim sabis olsem sklav (Mt 8:9; 10:24-25; 13:27-28; Mk 10:44; 12:2-4; Lk 7:2-3, 8-10; Jn 4:51; 8:34; 13:16; Eph 6:5; Col 1:7), na tu olsem domestic sabis (Lk 16:13).
He was a third-generation Christian after his mother, Eunice, and grandmother, Lois (2 Timothy 1:5).	Em i kristen bilong tupela hap em mama bilong en, Eunice, na granmama bilong em, Lois (2 Timoty 1:5).
Timothy was the son of a Greek (or gentile) father and was not circumcised.	Timoti em man bilong wanpela Greek (o Gentile) papa, na em i no bin kirapim han bilong em.
When Paul decided to take Timothy with him on his second missionary journey, he had him circumcised to avoid any problems in their missionary work among the Jews.	Tasol, taim Paul i tingting long kisim Timoti i go wantaim em long tupela misinariya trip namba tupela, em i kirapim han bilong Timoti olsem bai ol i no stopim tupela long wok bilong misinari long ol Jiu.
When Paul decided to go to Athens, he left Silas and Timothy at Berea to establish the church there (Acts 17:14).	Taim Paul i raus long go long Atin, em i lusim Silas na Timoti long Berea long wokim ol liklik bikpela chach bilong Givim Bikpela Man long hap ia ( 17:14).
Timothy and Silas eventually joined Paul in Corinth (18:5).	Timoti na Silas long last i go kam long Paul long Koro, olsem i stap (18:5).
He then appears with Paul in Ephesus on his third journey (19:22), from where Paul sends him into Macedonia ahead of himself.	Em i soim ap long Paul long Efesus long tupela misinari trip namba tri bilong em (19:22), na taim i go, Paul i senim em i go bifo long Masedonia.
His name is included in the greetings that introduce 2 Corinthians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon.	Nem bilong em i stap insait long tok orait em i inap i binato long bipo long buk bilong 2 Korinti, Filipai, Kolose, 1 na 2 Tesalonika, na Pilemon.
Timothy is the recipient of 1 and 2 Timothy.	Em i man bilong tupela buk 1 na 2 Timoti.
In 2 Corinthians 1:19, Timothy, like Paul and Silas, proclaimed the good news about Jesus Christ.	Long 2 Korinti 1:19, Timoti, tupela olsem Paul na Silas, i tokim gutpela nius long Jisas Krais.
In Hebrews 13:23, the author (who was probably not Paul) tells his readers that Timothy had been released from prison and that he hoped to come with Timothy to visit them.	Long Hebres 13:23, skriba (we mos like ol i no Paul) i tok long ol manmeri bilong em olsem Timoti i bin kamaut long jail, na em i laik liklik liklik kisim Timoti na kam wantaim em i go lukim ol.
The letter ends with Paul asking Titus to join him at Nicopolis, a town on the west coast of Greece, where he planned to spend the winter (Titus 3:12).	Leta i pinis wantaim liklik tok bilong apostle bilong em olsem em i tokim Titus long bihainim em i go long Nicopolis, wanpela ples long west coast long Greece, we em i bin planim long spenim winti (Ti 3:12).
See also Titus, Letter to.	Lukim tu Titus, Letabuk long.
The wisdom of God is creative, purposeful, and good; it is not merely the intellectual activity of God.	Wisdom bilong God i kreativ, i gat bikpela puspos, na em i gutpela; i no long tingting tasol bilong God.
But it was also used to describe mental capacities and skills that had a moral component—the capacity to understand and to do good.	However, "wisdom" was also used to describe mental capacities and skills that had a moral component—the ability to understand and do good.
Thus, when Moses delegated some of his authority to newly appointed judges, he chose men who were wise, understanding, and experienced (Deuteronomy 1:13).	So, when Moses delegated some of his authority to newly appointed judges, he chose men who were wise, understanding, and experienced (Dt 1:13).
But Hebrew wisdom, though it sought to develop both the reason and the intellect as did the Greeks, could start only with God.	Tasol wisman bilong ol Hebirus, althought ol i tingim long kamap gutpela long rison na intelek bai olsem ol Greek, i mas start long God tasol.
Third, there were the wise men.	Namba tri, i gat ol saveman.
Purely human wisdom has no ultimate merit of its own, and Paul quotes the Old Testament to demonstrate that God would destroy human wisdom (1 Corinthians 1:19; compare Isaiah 29:14).	Wanpela kain bilong wisdom i no gat liklik meri tasol, na Paul i site long OT long soim olsem God bai distroyim wisdom bilong man (1 Korint 1:19; cf Isai 29:14).
This wisdom is “first of all pure, then peace-loving, gentle, accommodating, full of mercy and good fruit, impartial, and sincere” (verse 17).	Bot tru wisdom i kam long God; dispela wisdom em “trupela olsem, na bai i bringim pes na soim nating, liklik na raisinim spirit, pulap bilong marasin na gutpela tambu, i no gat wanpela brata yet o tasol na i no gat wanpela lie” (v 17).
It could be seen in the lives and words of the servants of God such as Stephen (Acts 6:10) and Paul (2 Peter 3:15).	Yes, you can see it in the lives and words of God's servants like Stephen (Acts 6:10) and Paul (2 Peter 3:15).
Spiritual wisdom, which provided the knowledge enabling a person to live fully the life given by God, was to be desired for oneself and prayed for in others (Colossians 1:9).	Indeed, spiritual wisdom, which helps a person fully live the life given by God, is something worth desiring for oneself and praying for in others (Col 1:9).
The most central aspect of wisdom in the New Testament is in the gospel of the crucified Christ.	The central aspect of wisdom in the New Testament is found in the message of the crucified Christ.
In his first letter to the Corinthian church, Paul contrasted vividly the positive and negative senses of wisdom in proclaiming the death of Jesus Christ.	In his first letter to the Corinthian church, Paul vividly contrasted the positive and negative senses of wisdom in proclaiming the death of Jesus Christ.
The world did not know God by their own wisdom (1 Corinthians 1:21).	The world did not know God through its own wisdom (1 Corinthians 1:21).
That is, the true revelation of God and his redemption of humankind were not revealed to those who sought such truth through wisdom alone, namely, through the Greek approach to wisdom and philosophy.	In other words, the true revelation of God and His redemption of humanity were not made known to those who sought such truth solely through human wisdom, particularly the Greek approach to wisdom and philosophy.
Jesus, for those who believed, became the ultimate source of that wisdom that could come from God alone (1 Corinthians 1:30).	For those who believed, Jesus became the ultimate source of the wisdom that could only come from God (1 Corinthians 1:30).
In this step, hear Mark 1:1-13 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 1:1-13 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Then Mark immediately tells us that Jesus is the Son of God.	Mak i tokim yumi stret olsem Jisas em i Pikinini Man bilong God.
This story happens in the wilderness along the Jordan River.	Dispela stori i kamap long ples i nogat man, long sait bilong Wara Jodan.
The Jordan River is about 320 kilometers long.	Lonpela bilong Wara Jodan, em i klostu long 320 kilomita.
Mark is also showing us that Jesus is God.	Mak i soim yumi tu olsem Jisas em God.
In the rest of the book of Mark, the characters keep trying to figure out who Jesus is, but we hear right away that Jesus is the Messiah, or Promised Savior, God's Son.	Insait long dispela buk Mak, ol man i stap insait long stori, ol i wok long traim panim aut husait em Jisas, tasol mipela harim stret olsem Jisas em man God i bin promis pinis, man bilong hepim, Pikinini Man bilong God.
John looks a lot like the messenger the prophets talked about-he's in the wilderness, he dresses like him, and he's telling people to get ready for God to come.	Planti hap em i luk olsem man bilong karim toktok we ol profet bin toktok long en—em i stap long ples i nogat man, werim kolos olsem ol na i tokim ol manmeri long redi long God bai i kam.
John also tells people that someone more powerful and more important is coming.	Na tu em i tokim ol manmeri olsem wanpela man i gat moa pawa na i bikpela man tru bai i kam.
Several prophets (like Isaiah, Ezekiel, and Joel) in the Old Testament talked about God pouring out his Spirit on people, so people are waiting for this moment to come.	Sampela ol profet (olsem Aisaia, Isikiel na Joel) insait long olpela testamen i toktok long God bai i kapsaitim ol Spirit bilong en i kam daun long ol manmeri, olsem na ol manmeri i weitim dispela taim long kam.
How are these ceremonies the same or different than baptism?	Olsem wanem ol dispela pasin i wankain o i no wankain long pasin bilong baptais.
This is a special task God has for him.	Dispela em wanpela spesol wok God i gat long em.
Jesus spends 40 days in the wilderness-just like Moses did on the mountain, just like Elijah did traveling to the mountain, and just like Israel's 40 years in the wilderness.	Jisas i stap 40-pela dei long ples nogat man—wankain tru olsem Moses bin mekim long mauten, wankain tru olsem Ilaisa i mekim long wokabaut i go antap long mauten, na wankain tru olsem ol Israel i wokabaut 40-pela yia long ples nogat man.
Mark does not tell us here if Jesus was successful in the wilderness fighting Satan or not, but this is an important step in Jesus' ministry.	Mak i no tokim yumi Jisas i mekim gut long ples i nogat man long pait wantaim Satan o nogat, tasol dispela em wanpela impoten step insait long wok bilong Jisas.
This important man will baptize the people with the Holy Spirit.	Dispela man bai i baptaisim ol manmeri wantaim Holi Spirit.
Help each other remember every part of the story.	Helpim grup long tingim gut olgeta wanwan hap bilong stori.
He will not baptize with water but with the Holy Spirit.	Dispela man bai i baptaisim ol manmeri wantaim Holi Spirit.
At the end, ask the group, "What do you think about the Holy Spirit sending Jesus to the wilderness to be tested or tempted by Satan?	Long pinis, askim grup, Yupela i ting wanem long Jisas taim Spirit bin kisim em i go aut long drai ples long Satan bai i traim em?
He was excited about Jesus' message.	Em bin amamas tru long toktok bilong Jisas.
The name Jesus means "God saves."	Krais Dispela nem 'Jisas' i minim "God i helpim."
"Christ" is the Greek word for the Hebrew word "Messiah," and it means someone whom God has anointed, or appointed for a special task.	"Krais" em dispela wod "Mesaia" long toples Ibru, em i minim wanpela man husait God bin putim han antap long en, o makim em long wanpela spesol wok.
In the Old Testament, prophets, priests, and kings were anointed for special tasks.	Insait long Olpela Testamen, ol profet, pris na King, ol i kapsaitim wel antap long ol bilong spesol wok.
Jesus is all of those things, but Mark tends to see Jesus as a king appointed by God for a special task.	Jisas i makim olgeta bilong ol dispela, tasol Mak i mekim gut long lukim Jisas olsem wanpela king God i makim long wanpela spesol wok.
We see that in this story-God says he will send his messenger to the wilderness, John preaches in the wilderness, and Jesus is sent to the wilderness to be tempted.	Insait long dispela stori, yumi lukim olsem—God i tok em bai i salim man bilong karim tok i go long ples i nogat man, Jon i autim tok long dispela ples i nogat man, na Jisas bin go long ples i nogat man long Satan bai traim em.
Baptism was a washing of water to symbolize cleaning of sins.	Baptisim em wanpela pasin bilong waswas long wara long soim piksa bilong rausim sin.
Later in the New Testament, baptism was a symbol of Jesus' burial and resurrection, and our death to our old life and the new life we have with Jesus.	Bihain long sampela taim, insait long nupela testamen, baptisim em wanpela piksa long dai bilong Jisas na kirap bek bilong en, na dai bilong mipela insait long olpela pasin na nupela laip mipela i gat wantaim Jisas.
Repentance means to turn away from your sins and turn towards God, and to begin living a new life in following God's ways.	Tainim bel i minim lusim pasin bilong mekim sin na lukluk i go long God, na long statim nupela laip bilong bihainim wei bilong God.
John was clear that repentance leads to a new way of life.	Jon i mekim klia olsem pasin bilong tanim bel bai lidim man i go long wanpela nupela wei bilong laip.
Watch what actions they do to show the forgiveness.	Lukim gut wanem eksen ol i mekim long soim pasin bilong lusim rong.
God gives people gifts when God's Spirit (or the Spirit of God) comes into (or onto) someone.	Holi Spirit God i save givim presen long ol manmeri taim Gods Spirit (o Spirit bilong God) i save kam insait (o antap) long wanpela man.
If the term Spirit is difficult to translate, or if the idea of God's Spirit makes people think that there is more than one God, you may need to translate the term by referring to what it does or what it provides.	Sapos em i hat tumas long trensletim dispela wod Spirit o long dispela tingting, Gods spirit, i mekim ol manmeri ting olsem i gat planti God is stap na i no wanpela God tasol, orait yupela nid long trensleitim dispela wod, na em bai i toktok long wanem em i save mekim o wanem em i save givim.
In this step, hear Mark 2:23-3:6 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 2:23 i go long 3:1-6 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Although David may not have done this on the Sabbath, what David did seems similar to what Jesus' disciples have done.	Ating em i no inap long mekim dispela samting long dispela Sabat Dei, wanem pasin Devit bin mekim i luk wankain olsem long wanem ol disaipel bilong Jisas bin mekim.
He says, "So...the Son of Man is Lord, even over the Sabbath."	Jisas i tok, "Pikinini bilong Man, em bos bilong kontrolim dei Sabat."
The next section of this story shows us that Jesus is truly the Lord over the Sabbath.	Narapela hap bilong dispela stori i soim yumi olsem Jisas em trupela bos, o masta bilong Dei Sabat.
Jesus is in the synagogue, possibly still in Capernaum, and sees a man with a deformed hand-probably a paralyzed hand.	Jisas i stap long sinagok (Ating em mas stap yet long Kapenum) na em i lukim wanpela man i stap wantaim bagarap han, ating wanpela han bilong en i dai pinis.
Before Jesus heals the man, he first asks the people, "Is it permitted on the Sabbath to do good, or to do harm; to save a life or to kill?"	Bipo long Jisas i oraitim dispela man, em i askim ol manmeri pastaim, "Em orait long mekim gutpela pasin long dei Sabat, o long bagarapim; long helpim ol man o long kilim ol i dai?"
Jesus believed that healing this man would be a good thing to do.	Jisas i bilip olsem, long oraitim dispela man, em bai i gutpela samting long mekim.
What do the religious leaders do when they get angry?	Taim ol sios lida i belhat, ol i save mekim wanem?
This passage has six scenes.	Dispela stori em i gat 6-pela hap bilong en.
In the first scene: On the Sabbath, Jesus is walking through grain fields with his disciples.	Namba wan hap bilong stori: Long dei bilong lotu na malolo, Jisas i wokabaut long gaden wit wantaim ol disaipel bilong em.
In the second scene: Jesus talks to the Pharisees.	Namba tu hap bilong stori: Jisas i toktok long ol Farisi.
The Son of Man is Lord even over the Sabbath."	Pikinini bilong Man em masta bilong Sabat."
He asks those in the synagogue, "Does the religious law allow us to do good deeds on the Sabbath, or to do harmful deeds?	Jisas i askim ol man i stap insait long sinagok, "Lo bilong lotu i tok orait long yumi inap long mekim gutpela wok long Sabat, o long mekim wok bilong givim bagarap?
In the sixth scene: Immediately, the Pharisees go away to meet with supporters of Herod and plan how to kill Jesus.	\\Namba 6 hap bilong stori: \\Wantu tasol, ol Farisi i lusim na i go long bum wantaim ol sapota lain bilong Herot na pasim tok bilong kilim Jisas.
Visualize that Jesus is Lord over the Sabbath, and people are supposed to rest on the Sabbath for the sake of people, not for the sake of the Sabbath law.	Long namba tri hap, luksave gut olsem Jisas em bos bilong Sabat, na ol manmeri inap long ol bai malolo long Sabat bikos long ol manmeri, i no bikos long Sabat lo.
Jesus looks around in anger and sadness, and then says to the man, "Stretch out your hand."	Jisas i lukluk raun wantaim belhat na wari, na bihain i tok long dispela man, "Stretim han i go aut."
The man stretches out his hand, and he is immediately healed.	Dispela man i stretim han bilong em i go aut, na em i kamap orait.
They meet with Herod's supporters and start to plot how to kill Jesus.	Ol i stat long tok pas wantaim ol lain sapota bilong Herot long hau ol bai i kilim Jisas.
This story has six scenes.	Dispela stori em i gat 6-pela hap bilong en.
The characters in this passage are: - Jesus - Jesus' disciples - Pharisees - David - David's companions - A man with a deformed hand - People in the synagogue - Supporters of Herod As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Ol Farisi Ol man i stap insait long stori bilong Jisas: - Devit - Ol poroman bilong Devit Ol man i stap insait long sinagok - Jisas - Man i stap wantaim han i dai pinis - Ol manmeri i stap insait long sinagok - Ol Farisi - Ol sapota lain bilong Herot Tokim grup long ektim aut dispela stori tupela taim.
As they walk, the disciples break off and eat heads of grain.	Taim ol wokabaut i go, ol disaipel i kisim kaikai bilong wit na kaikai.
The Pharisees see this and ask Jesus, "Why are your disciples breaking the law by harvesting grain on the Sabbath?"	Ol Farisi i lukim dispela na askim Jisas, "Bilong wanem ol disaipel bilong yu i brukim lo long kisim kaikai bilong wit long Sabat?"
Jesus says, "The Son of Man is Lord, even over the Sabbath."	Jisas i tok, "Pikinini bilong Man, em bos bilong kontrolim dei Sabat."
Act out Jesus goes into a synagogue again and seeing a man with a deformed hand.	\\Namba fo hap bilong stori: \\Jisas i go insait long sinagok na i luksave long wanpela man han bilong em i dai pinis.
Jesus calls for the man to stand in front of everyone, and asks, "Does the religious law allow us to do good or to do evil on the Sabbath?	Em i singautim dispela man long kam sanap long ai bilong olgeta man na Jisas i askim ol, "Lo bilong lotu i tok orait long mipela mekim gutpela samting o long mekim samting nogut long Sabat?
The man stretches out his hand, and it is healed.	Dispela man i stretim han bilong em i go aut, na em i kamap orait.
Immediately, the Pharisees leave.	Wantu tasol, ol Farisi i lusim na kirap i go.
They meet with supporters of Herod to plot how they can kill Jesus.	Ol i stat long tok pas wantaim ol lain sapota bilong Herot long hau ol bai i kilim Jisas.
On the Sabbath, Jesus and his disciples are walking through grain fields when his disciples pick grain with their hands.	Ol disaipel bilong Jisas i wokabaut namel long ol gaden wit wantaim Jisas, na ol i kisim sampela kaikai bilong wit.
The Jewish people observed the Sabbath day as a day set aside especially for rest and worship because God gave them this command.	Ol Juda i luksave gut long Sabat olsem em wanpela dei i stap em yet long malolo na lotu bikos God bin givim dispela koman.
This was considered the 7th day of the week.	Ol i lukim dispela olsem em namba 7 dei bilong wik.
By the time of Jesus, strict, specific rules were in place regarding what kind of work could and could not be done on this day.	Long taim bilong Jisas, i gat strongpela tok banis i stap we i toktok long wanem kain wok em inap, o i no inap long mekim long dispela dei.
The name "Pharisee" means "to be separated."	Dispela nem" Farisi" i minim "bruk na stap longwe."
Jesus says the Son of Man is Lord over the Sabbath.	Pikinini bilong Man em masta bilong Sabat."
The "Son of Man" is the person to whom, in Daniel 7, God gives all authority and power.	"Pikinini bilong Man" em dispela man insait long buk Daniel 7 i toktok long en, God i save givim olgeta pawa na namba.
The term Son of Man forces people to decide if Jesus is man or God.	Dispela tok, 'Pikinini bilong Man' i save strongim man long luksave olsem Jisas em man nating o em God.
Mark likes to talk about all the times Jesus called himself the Son of Man in order to talk about his destiny to suffer and die, like a human.	Mak oltaim i save laik long toktok long Jisas, taim Jisas i kolim em yet olsem 'Pikinini bilong Man' long toktok long wanem hap em bai i go long en, taim nogut bilong em, na dai bilong em olsem wanpela man nating olsem mipela.
In this step, hear Mark 3:7-12 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 3:7-12 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
The crowds came from all over, representing two major areas: all of Israel (represented by Galilee, Judea, and Jerusalem), and the areas that border Israel where non-Jews lived.	Bikpela lain manmeri i kam long olgeta hap, makim tupela bikpela eria: olgeta lain Israel (makim Galili, Judia, na Jerusalem), na ol eria i stap raun long boda bilong Israel.
Jerusalem, Tyre, and Sidon are cities.	Jerusalem, Taiya na Saidon em ol siti.
Stop here and look at a map of the area, including Galilee, Judea, Jerusalem, Idumea, east of the Jordan River, and Tyre and Sidon as a group.	Stop long hia na soim trensleisen grup wanpela mep bilong dispela hap eria, wantaim Galili, Judia, Jerusalem, Idumea, san i go daun long en hap bilong Wara Jodan, Taiya na Saidon.
Even so, Jesus was compassionate and healed many people.	Em olsem na Jisas i pilim sori long ol na oraitim planti man.
Jesus asked his disciples, or closest followers, to prepare a boat and put it nearby for him to sit in if he needed it.	Jisas i askim ol disaipel bilong em long redim wanpela bot na putim i kam klostu long em bai sindaun antap, bilong taim em i nidim.
The people possessed by unclean, or evil, spirits tried to gain authority and power over Jesus by naming him "Son of God."	Ol manmeri husait i gat doti spirit, o spirit nogut, traim long kisim namba na pawa i abrusim Jisas long kolim em "Pikinini bilong Man."
Jesus showed his authority over the evil spirits by commanding them to stay quiet.	Em olsem tasol, Jisas i soim namba na strong bilong em long ol spirit nogut, na tokim ol long pasim maus na stap isi.
In the first scene: Jesus goes down to the lake with his disciples.	Namba wan hap bilong stori: Jisas bin go daun long raunwara wantaim disaipel bilong em.
In the second scene: Jesus instructs his disciples to have a boat ready on the side of the lake so that the crowd will not crush him.	Bikpela lain manmeri i bihanim em Namba tu hap bilong stori: Jisas i tokim ol disaipel bilong em long kisim wanpela bot i stap long sait bilong raunwara na redim, long ol manmeri i no ken pusim em.
When the evil spirits saw Jesus, they would throw people to the ground in front of Jesus and cry out, "You are the Son of God."	Statim pilai gen. Taim Jisas i lukluk strong long ol spirit nogut, ol i sakim ol manmeri i go daun long graun long ai bilong Jisas na singaut bikpela tru olsem, "Yu pikinini man bilong God."
Jesus would command them not to reveal who he was.	Jisas i tambuim ol strong long ol i noken tokaut ples klia long em, em i husait tru.
Jesus asks his disciples to have a boat ready because there are so many people.	Jisas i tokim disaipel bilong em long redim wanpela bot bikos planti manmeri i stap pas tru.
This story has three scenes.	Dispela stori em i gat 3-pela hap bilong en.
Act out Jesus instructing his disciples to have a boat ready so the crowd does not crush him.	Bikpela lain manmeri i bihanim em Namba tu hap bilong stori: Jisas i tokim ol disaipel bilong em long kisim wanpela bot i stap long sait bilong raunwara na redim, long ol manmeri i no ken pusim em.
Evil spirits see Jesus, and they throw people to the ground in front of him and yell out, "You are the Son of God."	Statim pilai gen. Taim Jisas i lukluk strong long ol spirit nogut, ol i sakim ol manmeri i go daun long graun long ai bilong Jisas na singaut bikpela tru olsem, "Yu pikinini man bilong God."
Jesus instructed his disciples to keep a boat close by while he was teaching.	Jisas i askim ol disaipel bilong em long redim wanpela bot na putim i kam klostu long em bai sindaun antap, bilong taim em i nidim.
In this step, hear Mark 3:13-19 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 3:13-19 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
In Mark, Jesus' mission with his disciples is very important.	Long buk Mak, wok misin bilong Jisas wantaim ol disaipel bilong em, em bikpela samting tru.
At the beginning of Mark we see Jesus calling some of his disciples.	Long stat bilong buk Mak, yumi lukim Jisas i singautim sampela disaipel bilong em.
After Jesus' resurrection, we see that these disciples go into all the world.	Na bihain long kirap bek bilong Jisas, yumi lukim olsem ol dispela disaipel bilong em i go aut long olgeta hap bilong dispela graun.
This story takes place on the side of a mountain.	Dispela stori i kamap long wanpela maunten.
In the Bible, many revelations from God happen on mountains.	Insait long buk Baibel, planti bilong kamapim tok hait bilong God i kamap long ol maunten.
From this time forward Mark gives them the special title of "The Twelve."	Long dispela taim i go olsem, Mak i givim ol spesol biknem bilong "12-pela."
Jesus is trying to show that he is going to restore God's people and use them to carry out his mission to the whole world.	Jisas i traim long soim olsem, em bai i kisim bek ol manmeri bilong God, na usim ol long mekim wok misin bilong em long olgeta hap long dispela graun.
After this story, we see that Jesus begins to prepare them for the mission he has for them.	Bihain long dispela stori, yumi lukim olsem, Jisas i stat long redim ol long wok misin em i gat bilong ol.
What do those students do?	Ol dispela sumatin i save mekim wanem?
Mark then names the twelve men Jesus chooses to follow him.	Insait long dispela stori, Mak i givim nem long 12-pela man Jisas i makim long bihainim em.
You may need to clearly state that these are the names of the twelve disciples of Jesus.	Ating yupela nid long raitim ol dispela nem klia olsem, em ol nem bilong 12-pela disaipel Jisas i makim long en.
We do know that in the Old Testament, giving a surname, or a last name, can mean that God is giving a promise to that person, or giving them a special task.	Yumi i no save olsem long Olpela Testamen, long givim famili nem, o las nem, em bai i minim olsem God i mekim wanpela promis long dispela man, o givim ol spesol wok long mekim.
This could be because Peter becomes a leader or spokesman of the group.	Dispela i kamap olsem, bikos Pita i kamap wanpela lida o maus man bilong dispela grup.
Who gives people their names?	Husait i save givim nem?
Do names describe something about people?	Ol nem i save mekim klia long sampela pasin bilong ol manmeri?
In the first scene: Jesus goes to a mountain and calls a group of his followers to go with him.	Wanpela hap bilong stori: Jisas i go antap long wanpela maunten na singautim ol man husait laik go wantaim em.
Jesus sends them out to preach and gives them authority to cast out demons.	Dispela em ol disaipel bilong em, na em salim ol i go aut long autim tok na givim pawa long rausim ol spirit nogut.
The characters in this passage are: - Jesus - The 12 disciples Jesus calls - Others Jesus calls As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - 12-pela disaipel Jisas i singautim ol - ol arapela man Jisas i singautim ol Tokim grup long ektim aut dispela stori tupela taim.
Act out the things Jesus gives the apostles authority to do: They follow Jesus wherever he goes, Jesus sends them out to preach, and the apostles have authority to cast out demons.	Tokim ol ektim aut ol samting ol disaipel inap long mekim: Ol inap go wantaim Jisas, Jisas bai salim ol i go aut long autim tok, na ol bai i gat pawa long rausim spirit nogut i go aut.
Jesus appointed the twelve.	Em i makim 12-pela bilong ol.
This is what we see happening to people in this story.	Dispela em wanem yumi lukim i wok long kamap long ol manmeri insait long dispela stori.
Apostles are appointed by Jesus himself as his chosen representatives.	Ol Aposel, Jisas em yet i makim ol olsem wokman bilong em.
Their main functions are to preach the good news, to be founders of the church, to hold spiritual authority in the church, and to be witnesses to the fact that Jesus had been resurrected from the dead.	Bikpela wok bilong ol, em long autim gutnius, long kamap ol man bilong statim sios, long holim pawa bilong spirit insait long sios, na long autim tok tru olsem Jisas bin kirap bek pinis long dai.
Probably, this meant that Simon very much followed the law that God gave through Moses and tried to follow God well and enthusiastically.	Ating, dispela i minim olsem Saimon bin bihainim gut lo bilong God, em i givim long Moses, na em i traim long bihainim God gut wantaim bikpela laik na tingting.
Judas Iscariot's name means "Judas from the village of Karioth."	Nem bilong Judas Iskariot i minim "Judas long hauslain Kariot."
In this step, hear Mark 3:20-35 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 3:20-35 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
This story may have happened in Simon and Andrew's home in Capernaum.	Ating dispela stori bin kamap insait long haus bilong Saimon na Andru long Kapenum.
It may not have happened right after Jesus appointed his 12 disciples, but Mark puts it here as a teaching point about the growing controversy that Jesus' ministry is causing.	Ating dispela samting i kamap bihain stret long Jisas bin makim ol 12-pela disaipel bilong em, tasol Mak i putim dispela stori i kam long hia, olsem wanpela bikpela tingting bilong givim skul long tok kros na pait i kamap long wok ministri bilong Jisas.
Jesus' family wants to take him away because people think he is insane.	Ol famili bilong Jisas i laik kisim em i go aut, long wanem ol manmeri i ting olsem em i longlong pinis.
The religious leaders say Jesus is working with Satan.	Ol sios lida i tok olsem Jisas i wok wantaim Satan.
Both the religious leaders and Jesus' family are trying to prevent Jesus from continuing his work.	Ol sios lida na famili bilong Jisas, tupela wantaim traim long stopim Jisas long mekim wok.
At the beginning of the story, Jesus' family comes to try to take him away, because he is so busy he can't even find time to eat.	Long stat bilong dispela hap, ol famili bilong Jisas i kam na traim long kisim em i go aut, long wanem em i mekim planti wok, na em i nogat taim long kaikai.
We are not sure if it is Jesus' family or others of the crowds who say, "He's out of his mind."	Mipela i no save gut olsem, famili bilong Jisas, o ol arapela manmeri i stap insait i tok olsem, "Em i longlong pinis."
When Jesus responds, he uses the name Satan in his response.	Taim Jisas i bekim tok, em i usim nem Satan long bekim bilong en.
Jesus says that a kingdom divided against itself will collapse.	Jisas i tokim ol olsem, sapos ol man bilong wanpela kantri i bruk long namel na ol i pait, dispela kantri bai i no inap i stap strong.
Jesus responds with a story about a strong man.	Jisas i bekim tok, wantaim wanpela stori bilong strongpela man.
In the midst of this story, we see Jesus' family again outside the house waiting to see him and take him away.	Long namel tru bilong dispela stori, yumi lukim famili bilong Jisas gen i sanap autsait long haus, ol i weit long lukim em na kisim em i go aut.
Now Jesus can use this as a teaching point to show us what the real family of God is-those who do what God asks them to do.	Nau Jisas i ken usim dispela stori olsem wanpela bikpela tingting bilong skul tok, long soim yumi wanem em true famili bilong God—em ol lain husait i mekim wok, God i tokim ol long mekim.
Jesus knows who his mother and brothers are, but the real question he is asking is, "Who are the sort of people who are my mother and my brothers?"	Jisas i save long husait em mama bilong en na ol brata bilong en, tasol wanpela kwesten tru em i askim i olsem, "Ol wanem kain manmeri, em ol mama na ol brata bilong mi?"
In the first scene: Jesus is in a house and crowds have gathered.	Namba wan hap bilong stori: Jisas i stap long wanpela haus na bikpela lain manmeri i kam bum.
His family has heard what is happening, and they come to try to take Jesus away, saying, "He's out of his mind."	Ol famili bilong em bin harim wanem i kamap, na ol i kam long kisim Jisas i go aut na tok olsem, "Em longlong pinis."
Jesus responds, "How can Satan cast out Satan?	Jisas i bekim tok bilong ol, "Satan bai i rausim Satan i go aut olsem wanem?"
Jesus ends this scene by saying, "Sin and blaspheming can be forgiven, but anyone who blasphemes the Holy Spirit can never be forgiven-this is a sin with eternal consequences."	Jisas i pinisim dispela hap bilong stori na i tok olsem, "Sin na tok nogut, em inap long rausim, tasol husait i tok nogut long Holi Spirit, em i no inap long rausim dispela sin — asua bilong dispela sin bai i stap long em oltaim oltaim."
In the third scene: Jesus' mother and brothers come.	\\Namba tri hap bilong stori: \\Mama na ol brata bilong Jisas i kam.
Jesus had at least two brothers (and maybe more).	Jisas i gat tupela brata tasol (na ating sampela moa).
They stand outside the house and send someone in to tell Jesus to come out and talk with them.	Ol i sanap autsait long haus, na ol i salim tok i go long em long kam aut na toktok wantaim ol.
He responds, "Who is my mother and who are my brothers?	Em i bekim tok bilong ol olsem, "Husait em i mama na ol brata bilong mi?"
These are my mothers and brothers-anyone who does God's will is my mother and sister and brother."	- man o meri i save bihainim laik bilong God, em i brata na susa na mama bilong mi."
Pay attention to the interactions between Jesus, the different characters in this story, and Jesus' response to the characters.	Putim iyau gut long harim na luksave long eksen namel long ol wantaim Jisas, ol wanwan man insait long dispela stori, na bekim bilong Jisas i go long ol dispela man insait long stori.
In the second scene, Jesus tells two stories, or gives two examples.	Insait long namba tu hap bilong stori, Jisas i tokim tupela stori (o tupela tok piksa).
In one he describes a kingdom being divided, or a family split in two, to describe how if Satan is divided against himself he cannot stand.	Long namba wan hap bilong stori, em mekim klia long ol man bilong wanpela kantri i bruk na kamap tupela lain, o famili bruk i go tupela, em long mekim klia olsem, sapos Satan i bruk namel long em yet, em bai i no inap long sanap strong.
In the second example or illustration, Jesus explains that only someone more powerful than a strong man can go into a strong man's house, tie him up, and plunder his house.	Long arapela tok piksa, Jisas i tokim klia olsem, wanpela man husait i gat moa strong i abrusim wanpela stronpela man, em tasol inap long go insait long haus bilong strongpela man, pasim em long rop na em bai inap long brukim haus bilong en.
Jesus ends this scene with a teaching on blaspheming the Holy Spirit.	Jisas i pinisim dispela hap stori wantaim wanpela skul tok, em long mekim tok nogut long Holi Spirit.
Jesus wants people to stop and listen to what he is about to say.	Jisas i laikim ol manmeri mas stop na harim gut wanem em laik long toktok long en.
He asks, "Who are my mother and brothers?"	Em i bekim tok bilong ol olsem, "Husait em i mama na ol brata bilong mi?"
Jesus says, "Here are my mother and brothers!	Em i bekim tok bilong ol olsem, "Husait em i mama na ol brata bilong mi?"
The people who do God's will are my mother and sisters and brothers."	- man o meri i save bihainim laik bilong God, em i brata na susa na mama bilong mi."
Jesus responds, "How can Satan cast out Satan?	Jisas i bekim tok bilong ol, "Satan bai i rausim Satan i go aut olsem wanem?"
Jesus ends by saying, "I tell you the truth, all sins and blasphemes can be forgiven, but anyone who blasphemes against the Holy Spirit can never be forgiven.	Jisas i pinisim dispela hap bilong stori na i tok olsem, "Sin na tok nogut, em inap long rausim, tasol husait i tok nogut long Holi Spirit, em i no inap long rausim dispela sin — asua bilong dispela sin bai i stap long em oltaim oltaim."
Jesus' mother and brothers come to see him and send someone in to tell him to come talk with them.	Mama na ol brata bilong Jisas i kam long lukim em na salim wanpela man long go insait, na tokim em long kam aut na toktok wantaim ol.
Jesus responds, "Who is my mother and who are my brothers?	Jisas i bekim tok bilong ol olsem, "Husait em i mama na ol brata bilong mi?"
These are my mothers and brothers-anyone who does God's will is my mother and sister and brother."	- man o meri i save bihainim laik bilong God, em i brata na susa na mama bilong mi."
When demons possess people, they control their actions.	Taim ol spirit nogut i go insait long ol man, ol i save kontrolim eksen bilong ol.
Some translations have used the name Satan for Beelzebub when the religious leaders use that name.	Sampela trensleisen bin usim dispela nem Satan long Belsebul, taim ol sios lida i usim dispela nem.
Jesus says a kingdom divided against itself will collapse.	Jisas i tokim ol olsem, sapos ol man bilong wanpela kantri i bruk long namel na ol i pait, dispela kantri bai i no inap i stap strong.
Sin refers to an act of disobedience to God.	sin Sin, em i toktok long pasin bilong sakim tok bilong God.
Hear Mark 4:1-20 and put it in your heart.	Harim gut stori i stap insait long buk Mak 4:1-20 na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus was doing this near the town of Capernaum where Jesus was living.	Jisas i stap klostu long ples Kapenum insait long dispela stori.
A parable was a special kind of story that Jesus told.	Tok piksa Tok piksa, em wanpela spesol kain stori Jisas bin tokim.
The first story that Jesus tells is about a farmer who goes out to sow his seed.	Em i tokim ol stori bilong wanpela man bilong wok gaden i go aut long planim pikinini kaikai.
In that time farmers scattered seed over the soil rather than place it directly in a hole that he had dug.	Long bipo taim, ol man bilong wok gaden i save tromoi pikinini kaikai long gaden, ol i no save tromoi stret insait long hul ol i digim long en.
The last seed falls on good soil and reproduces 30, 60, or 100 times what the farmer sowed.	Ol dispela pikinini kaikai i sut aut long graun, kamap bikpela na karim 30, 60 o 100 taim moa i abrusim namba em i planim long en.
Remember that in previous stories we have seen that some people do not believe in Jesus.	Tingim, long ol pastaim stori, mipela bin luksave olsem ol sampela man i no bilipim Jisas.
When Jesus told the parable, Jesus talked about how the farmer sows the seed.	Insait long dispela tok piksa, Jisas i toktok long hau ol man bilong wok gaden i save planim kaikai.
When Jesus explains the parable, however, Jesus talks more about the seed and what happened to it.	Insait long tok piksa Jisas i mekim klia, em i toktok moa long pikinini kaikai na wanem samting i kamap long dispela pikinini kaikai.
Parables often have a wider meaning than just one specific situation or time period.	Oltaim ol tok piksa i gat bikpela minin, na i no long wanpela samting i kamap long en tasol, o long wanpela taim tasol.
The seed that falls on the path represents those people who hear God's word but Satan comes and takes it away.	Ol pikinini kaikai i pundaun long strongpela graun long rot, em i olsem ol manmeri husait i harim tok bilong God, tasol ol i no klia long dispela tok yet na Satan i kam rausim long bel bilong ol.
The rocky soil represents those who hear God's word with joy but can't form deep roots because of the rocks under the soil.	Ol pikinini kaikai i pundaun long hap graun i gat ston long ananit, em i olsem ol manmeri i kisim tok bilong God long bel, tasol bilip bilong ol i no putim rop i go insait long bel.
The soil with thorns represents those who hear and believe but never produce any harvest.	Tasol sampela pikinini kaikai i pundaun long gutpela graun, em i olsem ol manmeri i kisim tok bilong God long bel na i putim rop i go insait.
The disciples ask Jesus to explain the parables.	Bihain long Jisas i tokim dispela tok piksa, ol disaipel bilong em i askim Jisas long tokim ol as bilong dispela tok piksa.
He quotes the prophet Isaiah to explain why he tells parables-so that people who are not listening for spiritual things will not understand him.	Em i kisim tok i stap long Isaia long tokim klia as bilong en, long wanem em i tokim dispela tok piksa— olsem na ol manmeri husait i no laik long harim ol samting bilong spirit bai i no inap klia long tok Jisas i mekim.
In the third scene: Jesus explains the meaning of the parable.	Insait long namba tri hap bilong stori, Jisas i stat long mekim klia, wanem em as bilong dispela tok piksa.
Jesus taught the people by telling them parables.	Jisas i stat long givim skul tok na oltaim em i save givim skul usim ol tok piksa.
Jesus got into a boat and took the boat out into the water.	Long wankain wei, Jisas i kalap i go insait long bot, na pusim bot i go aut liklik long nambis bilong raunwara.
Jesus tells the story of the farmer who goes out to sow the seed.	Em i tokim ol stori bilong wanpela man bilong wok gaden i go aut long planim pikinini kaikai.
The grain that fell in the good soil, reproduced 30 or 60 or 100 times what was sown.	Ol dispela pikinini kaikai i sut aut long graun, kamap bikpela na karim 30, 60 o 100 taim moa i abrusim namba em i planim long en.
Jesus says, You are permitted to understand the secret of the kingdom of God.	Jisas i tokim ol olsem, "Yupela inap tru long luksave klia ol hait samting bilong Kingdom bilong God.
This story has three scenes.	Dispela stori em i gat 3-pela hap bilong en.
Jesus teaches them by telling them parables.	Jisas i stat long givim skul tok na oltaim em i save givim skul usim ol tok piksa.
Jesus tells them a story of a farmer who went out to plant seeds.	Em i tokim ol stori bilong wanpela man bilong wok gaden i go aut long planim pikinini kaikai.
As the farmer scatters them, some seeds fall on a hard footpath and birds eat them.	Man bilong wok gaden i tromoi pikinini bilong kaikai, sampela i pundaun long strongpela graun long rot, na ol pisin i kam kaikai.
Other seeds fall on soil with weeds.	Arapela i pundaun long graun ol gras i stap long en.
Finally, there are seeds that fall on good, fertile soil.	Tasol sampela pikinini kaikai i pundaun long gutpela graun.
Those seeds sprout, grow, and produce a crop, 30, 60, or 100 times as much as what was planted.	Ol dispela pikinini kaikai i sut aut long graun, kamap bikpela na karim 30, 60 o 100 taim moa i abrusim namba em i planim long en.
After telling this story, Jesus says, "Anyone with ears to hear should listen, and understand."	Bihain long tokim dispela stori, Jisas i tok olsem, "Husait man i gat iyau long harim i mas harim gut na kisim klia."
I was inviting the people who would listen to pay attention to what I'm saying," or "I was hoping that they would come to me later and ask me for the meaning of this story."	Mi bin singautim ol manmeri husait inap long putim iyau long harim gut wanem samting mi toktok long en" o "Mi bin tingting olsem, ol inap long kam long mi bihain na askim mi long as bilong dispela stori."
They ask him what the parable means.	Ol i askim em, dispela tok piksa i minim wanem samting.
Jesus replies, "You are permitted to understand the secrets of the kingdom of God.	Jisas i tokim ol olsem, "Yupela inap tru long luksave klia ol hait samting bilong Kingdom bilong God.
Scripture says, 'When they see what I do they will learn nothing, when they hear what I say they will not understand, otherwise they would turn to me and be forgiven.'"	Baibel i tok, 'Taim ol i lukim wanem samting mi mekim, ol bai i no inap lainim wanpela samting, taim ol harim wanem tok mi mekim, ol bai i no inap long klia gut, ating ol i mas tanim bel na kam long mi na sin bilong ol bai i pinis.'"
If there is some confusion over what Jesus meant, you might want to spend some time discussing what Jesus was doing in this section of the story.	Sapos i gat sampela tingting paul i stap long wanem samting Jisas i minim, ating yupela i mas kisim sampela taim long diskas, long wanem samting Jisas i wok long tokim insait long dispela hap bilong stori.
In scene 3, Jesus begins to explain what his story means.	Insait long namba tri hap bilong stori, Jisas i stat long mekim klia, wanem em as bilong dispela tok piksa.
Jesus says, "If you can't understand this story, how will you understand all the other parables?"	Em i tok, "Sapos yupela i no inap long klia gut long dispela stori, yupela bai i klia gut olsem wanem long ol arapela tok piksa?"
Jesus explains that the farmer in the story represents someone taking God's message (or Word) to people, and the seeds represent God's message.	Em i tok klia olsem, man bilong wok gaden insait long dispela stori i makim wanpela man i kisim ol toktok bilong God (o Tok) i go long ol manmeri, na pikinini kaikai i makim tok bilong God.
When the seeds fall on the hard footpath and birds eat them, those are people who hear God's message but Satan comes and takes it away.	Taim pikinini kaikai i pundaun long strongpela graun long rot na pisin i kam kaikai, em ol manmeri husait i harim tok bilong God, tasol Satan kam na rausim long bel bilong ol i go aut.
The seeds that fall among the weeds represent those who hear God's message, but it is crowded out by the worries of life, the desire for things, and the lure of wealth.	Ol pikinini kaikai i pundaun namel long ol gras, i makim ol lain manmeri husait i harim tok bilong God, tasol ol i tingting planti long ol samting bilong graun na ol i wari, long bungim planti mani na ol i mangal long ol kain kain samting.
The seeds that fall on the good soil represent those who hear and accept God's word.	Statim pilai gen. Ol pikinini kaikai i pundaun long gutpela graun, i makim ol lain manmeri husait i harim tok bilong God na putim dispela tok i go insait long bel.
They produce a harvest 30, 60, even 100 times what had been planted.	Ol i karim kaikai redi inap long 30, 60, na i go 100 taim moa i abrusim namba ol bin planim long en.
Jesus taught the people using parables.	Jisas i stat long givim skul tok na oltaim em i save givim skul usim ol tok piksa.
A parable was a special kind of story that Jesus told.	Tok piksa Tok piksa, em wanpela spesol kain stori Jisas bin tokim.
God's Kingdom now is people following Jesus as king, helping each other, and spreading Jesus' love to others.	Kingdom bilong God long nau, em ol manmeri i bihainim Jisas olsem king, helpim ol yet i go kam na soim laikim bilong Jisas long arapela lain manmeri.
They needed to really listen to Jesus to understand what he was saying.	Ol i nidim tru long harim Jisas long save gut wanem em i toktok long en.
Jesus explained this mystery of God's Kingdom through his parables.	Jisas i autim klia dispela tok hait bilong Kingdom bilong God long tok piksa.
The good news is that when we follow Jesus we are part of God's Kingdom.	Gutnius em i olsem, taim mipela i bihainim Jisas, mipela i stap insait long Kingdom bilong God .
Hear Mark 4:21-25 and put it in your heart.	Harim gut stori i stap insait long buk Mak 4:21-25 na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus is near Capernaum in this story.	Jisas i stap klostu long ples Kapenum insait long dispela stori.
Jesus often teaches using parables.	Jisas oltaim i save givim skul usim ol tok piksa.
He has told this smaller group of disciples and followers that they will learn about God's Kingdom when they listen carefully to Jesus and try to understand.	Em i tokim ol liklik lain disaipel olsem, ol bai lainim samting bilong Kingdom bilong God, taim ol i harim gut tok Jisas i tokim na traim long kisim gut klia.
This story has 2 scenes.	Dispela stori em i gat 2-pela hap bilong en.
This story has 2 scenes.	Dispela stori em i gat 2-pela hap bilong en.
Jesus asks if someone would put a lamp under a bushel or under a bed.	I gat wanpela man i kisim lam, laitim na putim aninit long basket?
The container might be a bowl or basket.	Ating dispela kontena i mas wanpela dis pleit o basket.
Hear Mark 4:26-34 and put it in your heart.	Harim gut stori i stap insait long buk Mak 4:26-34 na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
This teaching occurs while Jesus is performing miracles in the area near the Sea of Galilee.	Dispela skul bilong kisim tingting i kamap, taim Jisas i wok long mekim mirakel long dispela eria i stap klostu long Solwara Galili.
Remember that Jesus is teaching while sitting on a boat, so that the crowd can hear him better.	Tingim, Jisas i sindaun long wanpela bot taim em i skulim ol, inap long ol bikpela lain manmeri i harim gut tok bilong em.
Jesus is near Capernaum in this story.	Jisas i stap klostu long ples Kapenum insait long dispela stori.
Jesus often teaches using parables.	Jisas oltaim i save givim skul usim ol tok piksa.
Pay attention to how you tell those stories.	Tingting gut hau yupela i tokim ol dispela stori.
These parables encourage Jesus' disciples that the harvest will definitely come.	Ol dispela tok piksa i givim strong long ol disaipel bilong Jisas, olsem dispela taim bilong katim kaikai, i tru olsem em bai i kam.
Jesus continued to teach the people by telling them parables.	Olgeta skul tok, em i skulim ol wantaim tok piksa.
This story has three scenes.	Dispela stori em i gat 2-pela hap bilong en.
First scene: In this story, Jesus is still teaching.	Namba wan hap bilong stori: Insait long dispela stori, Jisas i stap yet long bot na skulim ol manmeri.
This story has three scenes.	Dispela stori em i gat 2-pela hap bilong en.
In scene one, Jesus tells a story about a farmer who sows his seeds.	Long namba wan hap bilong tok em i mekim, Jisas i mekim klia long man bilong tromoi pikinini kaikai long graun.
In the second scene, Jesus describes a mustard seed, which starts as a small seed and becomes a big plant with huge branches.	Insait long narapela hap tok, Jisas i mekim tok klia long pikinini mastet, em i stat long kamap olsem liklik pikinini kaikai, na kamap olsem wanpela bikpela ol samting i kamap long graun wantaim ol bikpela han bilong en.
Jesus says that the farmer scatters seed on the ground.	Jisas i mekim klia long man bilong planim ol pikinini kaikai.
When Jesus was alone with his disciples, he explained everything to them.	Na taim em yet i stap wantaim ol disaipel, em i tokim klia as bilong tok piksa long ol.
Hear Mark 4:35-41 and put it in your heart.	Harim gut stori i stap insait long buk Mak 4:35-41 na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
When this story starts, evening is coming.	Taim dispela stori i stat, apinun i wok long kam.
Jesus' disciples get into the boat with him.	Ol disaipel bilong em i kalap long bot wantaim em.
The boat Jesus was sitting in was about 8 meters long and 2 1/2 meters wide.	Bot Dispela bot Jisas i sindaun long en, em i klostu long 8 mita longpela hap bilong en, bikpela hap bilong en, em 2 na ½ mita.
Show them Capernaum, where Jesus was teaching all day, and then show them the area of the Decapolis, where the boat will end up.	Soim ples Kapenum we Jisas bin skulim ol long monin i go long apinun, na soim dispela hap bilong Dikapolis we bot i go kamap long en.
Several of Jesus' disciples were fishermen, so they understood the danger of the storm.	Sampela bilong ol disaipel bilong Jisas, em ol man bilong painim pis, olsem na ol i luksave pinis nogut bilong strongpela win na ren.
The disciples were in a panic.	Ol disaipel i kirap nogut.
They said, "Teacher, don't you care that we're going to drown?"	Ol disaipel i lukim Jisas na singaut olsem, "Tisa, klostu mipela laik dring wara, na ating yu no wari long mipela bai i dai!"
Jesus told the wind to be quiet.	Jisas i kirap na tok hat long dispela win na biksi, em i tok olsem, "Inap nau!
Immediately, the wind stopped and became silent and the water became calm.	Wantu tasol dispela bikpela win i dai na nogat wanpela bikpela nois.
Trust during a time of disaster shows a true disciple.	Long bilip strong long taim nogut, i soim mak bilong trupela disaipel.
Jesus asked, "Why are you afraid?	Jisas i askim ol disaipel olsem, "Bilong wanem yupela i pret?
Do you still have no faith?"	Yupela i no bilip, a?"
This story has three scenes.	Dispela stori em i gat 3-pela hap bilong en.
Jesus says to the disciples, "Let's go to the other side of the lake."	\\Namba wan hap bilong stori: \\Jisas i tokim ol disaipel bilong em olsem, "Yumi brukim wara na go long hapsait bilong raunwara."
The disciples get in the boat with Jesus.	Ol disaipel bilong em i kalap long bot wantaim em.
The disciples say, "Teacher, don't you care that we're going to drown?"	Ol disaipel i lukim Jisas na singaut olsem, "Tisa, klostu mipela laik dring wara, na ating yu no wari long mipela bai i dai!"
Jesus says to the wind and the waves, "Silence, be still."	Jisas i kirap na tok hat long dispela win na biksi, em i tok olsem, "Inap nau!
Place a chair in the center of the room and ask the volunteer, "Do you believe that this chair exists?	Putim sia namel long rum na askim dispela man, "Yu bilip olsem dispela sia em i stap?
Do you believe that this is a chair?	Yu bilip olsem dispela em i sia?
Even the wind and the waves obey him?"	Maski ol win na biksi i harim tok bilong em?"
This story has three scenes.	Dispela stori em i gat 3-pela hap bilong en.
Jesus says to the disciples, "Let's go to the other side of the lake."	\\Namba wan hap bilong stori: \\Jisas i tokim ol disaipel bilong em olsem, "Yumi brukim wara na go long hapsait bilong raunwara."
The disciples get in the boat with Jesus.	Ol disaipel bilong em i kalap long bot wantaim em.
Some other boats follow them.	I gat ol arapela bot i bihainim ol.
Even the wind and the waves obey Jesus."	Maski ol win na biksi i harim tok bilong em?"
Jesus said to the disciples, "Let's go to the other side of the lake."	Em i tokim ol disaipel bilong em olsem, "Yumi brukim wara na go long hapsait bilong raunwara."
The disciples got into the boat with Jesus.	Ol disaipel bilong em i kalap long bot wantaim em.
Teacher is a respectful form of address used by Jesus' followers to show that he was a teacher of the things of God and had disciples/students who followed him and listened to his teachings.	Tisas Dispela em wanpela wei bilong givim biknem, ol man husait i bihainim em, kolim dispela nem long soim olsem, em wanpela tisa bilong ol samting bilong God na em bin gat ol disaipel/sumatin husait i bihainim em na harim skul toktok bilong em.
In the versions of this story in other Gospels, other titles were given to him, such as "Lord/master."	Insait long dispela trensleisen bilong dispela stori long arapela gospel buk, ol i givim arapela biknem long em olsem, \Bikpela/masta.
Hear Mark 5:1-20 and put it in your heart.	Harim gut stori i stap insait long buk Mak 5:1-20 na putim i go insait long tingting bilong yu.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long olgeta dei long laip bilong yumi?
The boat lands in the region of the Gerasenes.	Taim ol i go kamap, ol i go stap long hap graun Gerasin.
Some of the caves had small areas along the side of them where dead bodies were placed when the caves were used as tombs.	Sampela hul i gat liklik speis long sait we ol i save kam putim ol dai bodi taim ol usim dispela hul olsem matmat.
The man himself is unclean because he is possessed by evil spirits.	Dispela man, em yet i doti tu long wanem em i gat ol spirit nogut i stap insait long em.
When demons possess people, they control their actions.	Taim ol spirit nogut i go insait long ol man, ol i save kontrolim eksen bilong ol.
The Talmud is the book of traditional Jewish history and law.	Talmud em book we ol bin raitim bipo stori tumbuna pasin na law bilong ol Juda.
This book lists four characteristics of people who are mad, or crazy: 1. walking around at night 2. spending the night on a grave or tomb 3. tearing one's clothes 4. destroying one's possessions.	Buk i tokim fopela pasin bilong ol man husait het i bagarap o kamap lonlon long het: 1)wokabaut raun nating long nait, 2) nait aua stap nating long matmat, 3) brukim ol kolos, na 4) bagarapim ol kago samting.
The evil spirits again begged Jesus not to send them to a far away place.	Ol spirit nogut i askim Jisas strong long noken rausim ol i go longwe hap.
Finally, the evil spirits ask permission to go to the pigs.	Namba 3 hap bilong stori: Ol spirit nogut i askim Jisas long em bai i tok orait long ol bai i go insait long ol pik i stap klostu.
However, we know from other parts of the Bible that evil spirits want to destroy people.	Em olsem tasol, yumi save long ol narapela hap insait long baibel i tok olsem spirit nogut laik bagarapim ol man.
The pig herders go to the local town and tell the people what happened.	Ol i go long taun i stap klostu na tokim olgeta man wanem samthing ol bin lukim long en.
The people were afraid.	Olgeta manmeri i tingting planti.
The people asked Jesus to leave that area.	Ol tokim Jisas long lusim ples na go aut.
The man told everyone what Jesus had done for him.	Dispela man i go na tokaut insait long dispela hap ples wanem Jisas i bin mekim long em.
First scene: Jesus and his disciples arrive on the other side of the huge lake.	Namba 1 hap bilong stori: Jisas wantaim disaipel bilong em i go kamap long narapela sait bilong bikpela raun wara.
Second scene: The possessed man sees Jesus from far away and runs to meet him.	Namba 2 hap bilong stori: Dispela man husait ol spirit nogut bin pulap insait long em, i lukim Jisas longwe yet na ron i kam long bungim em.
Third scene: The evil spirits ask Jesus to allow them to go into some nearby pigs.	Namba 3 hap bilong stori: Ol spirit nogut i askim Jisas long em bai i tok orait long ol bai i go insait long ol pik i stap klostu.
Fourth scene: Herdsmen see what happened.	Namba 4 hap bilong stori: Ol was man bilong pik i lukim wanem samting bin kamap.
They go to the nearby town and tell everyone what they saw.	Ol i go long taun i stap klostu na tokim olgeta man wanem samthing ol bin lukim long en.
Fifth scene: Jesus gets back into the boat to go back to the other side of the lake.	Namba 5 hap bilong stori: Jisas i karap long bot long i go bek gen long narapela sait bilong raunwara.
The man who had been possessed asks Jesus if he can go with him.	Dispela man husait ol spirit nogut bin stap insait long em i askim Jisas long go wantaim em.
Jesus says, "No, go back to your family and tell them everything God has done for you and how merciful he has been."	Jisas tok, "Nogat, yu go bek long famili bilong yu na tokaut long olgeta samting God i bin mekim long yu na tu au Jisas i soim gutpela bel long yu."
The man goes and tells everyone in that region what Jesus has done for him.	Taim Jisas i lusim na go, dispela man i go long olgeta taun i stap insait long dispela hap ples na tokim ol manmeri long wanem samting Jisas i mekim long em.
In scene two, the man possessed by the unclean spirit sees Jesus and runs towards Jesus.	Namba 2 hap bilong stori: Dispela man husait ol spirit nogut bin pulap insait long em, i lukim Jisas longwe yet na ron i kam long bungim em.
The evil spirits ask Jesus for permission to go into the pigs.	Ol spirit nogut askim Jisas long kisim tok orait long go insait long ol pik.
Jesus gave the spirits permission to go to the pigs.	Jisas i givim tok orait long ol—em i no salim ol long go insait long ol pik, tasol em givim tok orait long go insait long ol pik.
The man who has been healed begs to go with Jesus.	Dispela man husait i bin kamap orait i askim Jisas strong olsem, em i laik go wantaim em.
Jesus says, "Go to your family and tell them everything God has done for you and how merciful God has been."	Jisas tok, "Nogat, yu go bek long famili bilong yu na tokaut long olgeta samting God i bin mekim long yu na tu au Jisas i soim gutpela bel long yu."
After Jesus leaves, the man goes to the towns in that region and tells them what Jesus did for him, and people are amazed at what he tells them.	Taim Jisas i lusim na go, dispela man i go long olgeta taun i stap insait long dispela hap ples na tokim ol manmeri long wanem samting Jisas i mekim long em.
This story has 5 scenes.	Dispela stori em i gat 5-pela hap bilong stori.
In scene one, Jesus and the disciples arrive at the other side of the lake.	Namba 1 hap bilong stori: Jisas wantaim disaipel bilong em i go kamap long narapela sait bilong bikpela raun wara.
The spirits beg Jesus not to torture them.	Ol spirit nogut askim strong Jisas long noken bagarapim ol.
Jesus asks the man, "What is your name?"	Jisas i askim em long nem bilong em.
The herdsmen see this and run to the nearby town to tell the people what happened.	Ol wasman bilong ol pik i lukim dispela samting na ron i go bek long taun i stap klostu.
Ask Jesus, "How are you feeling now?"	Askim dispela man, "Yu pilim olsem wanem?"
Ask the man, "How are you feeling right now?"	Askim dispela man, "Yu pilim olsem wanem?"
The man tells everyone what Jesus has done for him, and everyone who hears is amazed.	Grup mas stat pilai gen. Dispela man i tokim olgeta man wanem Jisas i mekim long em na olgeta man i harim na tingting planti
We are not sure exactly where it would be, but the map shows the most likely place.	Mipela i no save tru long wanem hap stret em stap, tasol mep bai soim stret ples em i stap long en.
The man was possessed by an evil spirit or an unclean spirit.	Dispela man wanpela spirit nogut bin stap insait long em.
The spirits in the man were showing that they knew Jesus had authority over them.	Ol spirit insait long dispela man i soim olsem ol save pinis olsem Jisas i gat pawa antap long ol.
Legion is a military term designating 6826 Roman soldiers.	Lisien em wanpela tok bilong ami na dispela nem ol givim i go long 6826 Romen Ami.
The peoples of that area of the world were familiar with Roman legions and would have seen them.	Ol man long dispela hap ples bilong graun i save gut long Romen lisien na i lukim ol pinis.
This is the name that the evil spirits give to Jesus.	Dispela nem tasol ol spirit nogut bin tokim long Jisas.
Most Bible scholars believe that the name itself is not as important as the concept that there were many evil spirits inside of this man.	Planti saveman long bibel i bilip olsem dispela nem, em yet i no impoten long dispela tingting olsem i gat planti spirit nogut insait long dispela man.
But Jesus tells the man, "No, go home to your family and tell them everything that the Lord has done for you.	Tasol Jisas i tokim em, "Nogat, go long ples long famili bilong yu na tokim wanem olgeta samting Bikpela i mekim long yu.
Jesus tells the man to go home and tell his household, or family.	Jisas i tokim dispela man long go long ples na tokim ol lain i stap long haus bilong em, o famili bilong em.
So the man started off and he went to visit the Decapolis.	Olsem na dispela man i lusim na i go long visitim Dikapolis long dispela hap graun.
Decapolis is a Greek word that means 10 towns.	Dikapolis em wanpela Grik wod i minim tenpela taun.
Hear Mark 5:21-34 and put it in your heart.	Harim gut stori i stap insait long buk Mak 5:21-34 na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
He and his disciples got back into the boat, crossed the lake again, and returned to the area of Capernaum, where they had left the evening before.	Jisas wantaim ol disaipel i kalap long bot na brukim raunwara i go bek gen long ples Kapenum, long ples ol i kam long en.
Stop and show your translators the map of the area where Jesus was with the demon-possessed man, and where he is now on the shore by Capernaum.	Ating yu bai laik long soim ol trensleita bilong yu dispela mep bilong ples we Jisas i stap wantaim man i gat spirit nogut, na long hap we nau em stap long nambis long Kapenum.
Mark likes to tell stories within stories.	Mak i save laik long tokim ol stori insait long ol stori em wok long tokim long en.
This story begins with Jairus asking Jesus to heal his daughter, and then ends with Jesus healing Jairus' daughter.	Dispela stori i stat wantaim Jairus i askim Jisas long oraitim pikinini meri bilong em.
On the way to Jairus' house, Jesus encounters the woman-this is the smaller story within the bigger story of Jesus healing Jairus' daughter.	Taim Jisas i wokabaut i go long haus bilong Jairus, long rot em i kam kamap long wanpela meri—dispela em wanpela liklik stori insait long bikpela stori, Jisas i wok long tokim stori bilong pikinini meri bilong Jairus.
This is Mark's special way of storytelling-he likes the events of one story to highlight what happens in the next story.	Dispela em wanpela spesol wei bilong Mak i save tokim stori— em i save laikim ol samting i kamap long wanpela stori, long mekim ol man i no inap long lus tingting long wanem samting i kamap long narapela stori.
The bleeding woman touched Jesus.	Meri i save lusim blut i kam holim hap bilong Jisas.
Even though she was unclean because she was bleeding, she didn't make Jesus unclean.	Maski dispela meri em i no kamap klin bikos long blut em i save lusim, tasol em i no mekim Jisas i doti.
Instead, Jesus healed her and made her clean.	Tasol Jisas i oraitim dispela meri na mekim em i kamap klin.
Jesus touched Jairus' dead daughter.	Jisas i go holim dai bodi bilong pikinini meri bilong Jairus.
This story shows both Jairus' and the woman's strong faith in Jesus.	Dispela stori i soim strongpela bilip bilong Jairus na dispela meri i save lusim blut.
In biblical culture, this illness made the woman unclean, or unfit for service to God.	Long wei na pasin bilong baibel taim, dispela samting i save mekim meri i kamap doti, o i no inap long mekim wanpela samting long God.
Jesus arrives at the shore of the lake, but Mark does not tell us how quickly the crowd gathered around Jesus-whether it was immediately after Jesus reached the shore, or sometime later.	Jisas i kamap long nambis bilong raunwara, tasol Mak i no tokim mipela long hau bikpela lain manmeri i kam raunim Jisas hariap tru—wantu tasol ol i kam raunim Jisas taim em i kam kamap stret, o bihain long em i kam stap liklik taim pastaim long nambis.
Jairus is probably one of the elders in the synagogue rather than the chief elder who has ultimate responsibility and authority, but Mark does not give us that detail.	Jairus em wanpela bilong ol dispela hetman long sinagok, na em i no bikpela hetman husait i gat bikpela wok na namba, tasol Mak i no tokim mipela moa long dispela tok.
Jairus wants Jesus to come quickly and put his hands on the girl to heal her.	Jairus i bilip long Jisas olsem, taim em i putim han long pikinini meri bilong em, pikinini meri bai kamap orait.
Jesus agrees to go to Jairus' house.	Jisas i wanbel long go wantaim Jairus long haus bilong em.
Stop and show a picture of the streets in Capernaum.	Soim wanpela piksa bilong ol rot i stap long Kapenum.
The woman reached out and touched Jesus' garment.	Dispela meri i mekim wei bilong en namel long ol bikpela lain manmeri na holim longpela klos bilong Jisas.
The text says that "The bleeding stopped immediately, and she could feel in her body that she had been healed."	Tok i stap insait i tok olsem, blut i stop, na em i pilim insait long bodi bilong em olsem, em kamap orait pinis.
After the woman finished talking, Jesus said, "Daughter, your faith has made you well.	Jisas lukluk long em na i tok olsem, "Pikinini meri, yu bilip long mi, olsem na yu kamap orait gen. Yu go wantaim bel isi.
Third scene: The woman comes through the crowd from the back and touches Jesus' garment.	Dispela meri i mekim wei bilong en namel long ol bikpela lain manmeri na holim longpela klos bilong Jisas.
Jairus, a leader of the synagogue comes through the crowd and falls at the feet of Jesus.	Wanpela bikpela hetman bilong haus lotu (sinagok, haus bilong prea long hauslain), nem bilong em Jairus, i kam brukim skul long lek bilong Jisas.
Jairus begged Jesus to come and lay Jesus' hands on Jairus' daughter who was about to die.	Jairus i tok moa wantaim Jisas long go na putim han long pikinini meri bilong Jairus i laik dai.
The streets in Capernaum would have been very narrow.	Ol rot i stap long Kapenum, em liklik tru.
Jairus' daughter is about to die.	Jisas i go holim dai bodi bilong pikinini meri bilong Jairus.
In the same moment, Jesus feels the power to heal go out of him.	Jisas i luksave olsem, pawa bilong oraitim man i lusim em i go aut pinis.
But Jesus has felt the power to heal go out from him.	Jisas i luksave olsem, pawa bilong oraitim man i lusim em i go aut pinis.
Jesus says, "Your faith has made you well.	Jisas i tok long dispela meri olsem, "Pikinini meri, yu bilip strong long mi, olsem na yu kamap orait gen. Yu go wantaim bel isi.
This story has 4 scenes.	Dispela stori em i gat 4-pela hap bilong en.
The characters in this passage are: - Jesus - Jesus' disciples - The crowds of people - Jairus - The woman As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Ol bikpela lain manmeri - Jairus - Meri i gat sik Tokim grup long ektim aut dispela stori tupela taim.
The story begins on the shore of the lake, with Jairus pleading with Jesus to come and heal his daughter.	Dispela stori i kamap long nambis bilong raunwara, wantaim Jairus i tok moa long Jisas em inap go long haus bilong em na oraitm pikinini meri bilong em.
Jairus pleads with Jesus to come lay his hands on Jairus' dying daughter so that she can live.	Jairus i bilip long Jisas olsem, taim em i putim han long pikinini meri bilong em, pikinini meri bai kamap orait.
Ask Jairus, "How do you feel?"	Askim man i ektim aut Jairus, "Yu pilim olsem wanem?"
She has heard about Jesus, and she thinks to herself, "If I can just touch his robe, I'll be healed."	Em bin harim stori bilong Jisas pinis na em i mekim tingting long em yet olsem, "Sapos mi holim longpela klos bilong em, mi bai kamap orait."
Ask the woman, "How are you feeling?"	Askim dispela meri, em i pilim olsem wanem.
She instantly feels in her body that she has been healed.	Wantu tasol, em pilim olsem em kamap orait.
Ask the woman, "How do you feel?"	Askim dispela meri, em i pilim olsem wanem.
Jesus asks his disciples, "Who touched my robe?"	Em i askim ol disaipel bilong em,"Husait i putim han long klos bilong mi?"
His disciples answer, "Look at this crowd pressing around you!	Ol disaipel bilong Jisas i tok olsem, "Yu lukim bikpela lain manmeri i pas long yu!
How can you ask, 'Who touched me?'"	Na bilong wanem yu tok, 'Husait i putim han na holim mi'? "
I've come from a long journey, there's a crowd bustling all around me, and now Jesus is asking a question that I think is ridiculous."	Mipela kam long longwe hap, na ol bikpela lain manmeri i mekim planti nois raunim mipela, nau Jisas i askim wanpela kwesten we mipela ting em i no gutpela."
The woman, who is trembling with fright, comes and falls at Jesus' feet.	Dispela meri husait i wok long guria na pret wantaim i kam na brukim skru long lek bilong Jisas.
She tells him what she has done.	Em i tokim Jisas wanem samting em bin mekim.
Jesus says to the woman, "Daughter, your faith has made you well.	Jisas lukluk long em na i tok olsem, "Pikinini meri, yu bilip long mi, olsem na yu kamap orait gen. Yu go wantaim bel isi.
Ask the woman how she feels.	Askim dispela meri, em i pilim olsem wanem.
The word for heal that both Jairus uses and Jesus uses to tell the woman that she is healed has a large meaning.	Dispela tok long \\kamap orait, \\tupela Jairus na Jisas i usim long tokim dispela meri olsem, em i kamap orait, dispela tok i gat bikpela minin.
Jesus felt the power to heal go out from him.	Jisas i luksave olsem, pawa bilong oraitim man i lusim em i go aut pinis.
Jesus felt the power to heal leave him.	Jisas i luksave olsem, pawa bilong oraitim man i lusim em i go aut pinis.
Go in peace is a traditional good-bye, but here Jesus uses it to explain the completeness of the woman's healing which includes the deep peace found in her salvation.	Go wantaim bel isi em wanpela tumbuna pasin long tok gut-bai, tasol long hia, Jisas i mekim dispela tok long mekim klia olsem, sik bilong em i pinis olgeta na em kamap orait, we i minim tu olsem, em painim bikpela bel isi tru insait long wok bilong Jisas long kisim em bek.
Your language may have a special way of showing this, and some (especially Muslim cultures) may give a peaceful blessing when someone says good-bye.	Ating tokles bilong yupela i gat spesol wei bilong mekim dispela kain tok, na sampela (long wei na pasin bilong Muslam) i save givim bel isi tok bilong blesim wanpela man taim ol i tok, gut-bai.
In this step, hear Mark 5:35-43 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 5:35-43 na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus was still talking with the woman who had been healed when some men came from Jairus' house.	Taim Jisas i toktok long dispela meri, long haus bilong Jairus ol man bilong karim tok i kam kamap.
When they got to Jairus' house, they could see the people weeping and hear the people wailing.	Jisas i kamap long haus bilong Jairus na lukim wanpela grup i save go pas long sori na krai.
The crowd laughed at Jesus when Jesus said the girl is sleeping.	Ol man i stap na lukluk inap luksave olsem, ol manmeri wok long lap, ol ting Jisas i rongrong long tok olsem dispela pikinini meri i slip tasol na stap.
They thought Jesus was really saying the girl was just sleeping.	Ol man i stap na lukluk inap luksave olsem, ol manmeri wok long lap, ol ting Jisas i rongrong long tok olsem dispela pikinini meri i slip tasol na stap.
Then Jesus took Peter, James and John, and the girl's mother and father and went into the room where the girl was lying.	Jisas, wantaim papa-mama bilong pikinini meri i go insait long rum pikinini meri i stap long en.
Jesus gave them strict orders not to tell anyone what had happened.	Orait[]{#anchor} Jisas i tokim ol olsem, "Yupela i no ken tokim wanpela man long dispela samting i kamap."
Then Jesus said to give the girl something to eat.	Na em i tokim ol long givim sampela kaikai long dispela pikinini meri.
They go to Jairus' house.	Long namba tu hap bilong stori, Jisas i kamap long haus bilong Jairus.
The child isn't dead, she's only sleeping."	Em i slip tasol."
But the people laugh at him.	Tasol ol manmeri i lap nogut long em.
While Jesus is still talking with the woman, some men come from Jairus' house.	Taim Jisas i toktok long dispela meri, long haus bilong Jairus ol man bilong karim tok i kam kamap.
In the second scene, Jesus arrives at Jairus' home.	Long namba tu hap bilong stori, Jisas i kamap long haus bilong Jairus.
The girl is just sleeping."	Em i slip tasol."
Jesus gave them strict orders not to tell anyone about what had happened.	Orait[]{#anchor} Jisas i tokim ol olsem, "Yupela i no ken tokim wanpela man long dispela samting i kamap."
Jesus also told them to give the girl something to eat.	Na em i tokim ol long givim sampela kaikai long dispela pikinini meri.
This story has 3 scenes.	Dispela stori em i gat 3-pela hap bilong en.
Jesus is still talking with the woman when the messengers from Jairus' home arrive and say, "Your daughter is dead, there's no use troubling the Teacher anymore."	Jisas i toktok long dispela meri long pastaim stori, taim ol man i karim tok i kam long haus bilong Jairus, ol i tokim em olsem, "Pikinini meri bilong yu i dai pinis.
Jesus tells Jairus, "Don't be afraid, just have faith."	Jisas i tokim Jairus, "Yu noken pret, yu mas bilip strong."
Finally, Jesus gives orders to those in the room not to tell anyone what has happened and to give the girl something to eat.	Long pinis bilong stori, Jisas i givim strongpela tok long noken tokim wanpela man long wanem samting i kamap, na i tokim ol long givim kaikai long pikinini meri.
After the action ask the team, "Why do you think Jesus gave them orders not to tell anyone what had happened?"	Bihain long pilai, askim grup, "Bilong wanem Jisas i givim strongpela tok long ol i noken tokim wanpela man long wanem samting i kamap?"
You may hear things like, "It wasn't time for him to show who he really was," or "He was concerned for the little girl.	Yupela bai i harim dispela kain tok olsem, "Ating em i no taim bilong em long soim em i husait tru" o "Em i tingting tumas long dispela liklik pikinini meri.
Jesus overheard the messengers tell Jairus not to bother Jesus.	Jisas i no givim iyau long ol man i karim tok i kam long tokim Jairus long noken givim hevi moa long Jisas.
Jesus told Jairus, "Don't be afraid, just believe."	Jisas i tokim Jairus, "Yu noken pret, yu mas bilip strong."
When Jesus arrived at Jairus' house, the mourners were wailing.	Jisas i kamap long haus bilong Jairus na lukim wanpela grup i save go pas long sori na krai.
The crowd laughed at him may need to be translated differently in some languages.	Ol bikpela lain manmeri lap long Jisas, dispela tok em nid long trensleitim narapela kain long sampela tokples.
In this step, hear Mark 1:14-20 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 1:14-20 na putim i go insait long tingting bilong yu.
Then, as a group, discuss the following questions: 1.	Orait stap olsem wanpela grup na diskasim ol dispela kwesten 1.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
In Jesus' time people believed that one day God would rule over the whole world through his people Israel.	Long taim bilong Jisas, ol manmeri i bilip olsem wanpela dei God bai lukautim olgeta hap bilong graun, long manmeri bilong em Israel.
We experience God's Kingdom now when we listen to him and obey him by following Jesus.	Mipela bai luksave gut long Kingdom bilong God nau, taim yumi harim tok bilong em na bihainim Jisas.
He says that "the time has come," meaning that all the prophecies from the Old Testament about God's Kingdom and about his promised savior are beginning to happen now, because Jesus, the promised savior, has come to start his ministry.	Em i tok olsem "God i makim long en taim i kam pinis," I minim olsem olgeta tok profesi long Olpela Testamen, i toktok long kingdom bilong God na long man ol bin promis pinis bilong helpim, em stat long kamap nau bikos Jisas em dispela man ol bin promis pinis long en, man bilong helpim, em i kam long kirapim wok misin bilong en.
"The time" means that God has specially appointed this time for his kingdom-it is a good time for people to respond to him because they can hear directly from Jesus.	"Dispela taim" i minim olsem God i makim spesol taim bilong kingdom bilong en—em gutpela taim bilong ol manmeri long bihainim em bikos ol bai i harim tok bilong en stret long maus bilong en.
Jesus tells Simon and Andrew to follow him and says he will send them out to fish for people.	Taim Jisas i singaut long Saimon na Andru na tok, "Kam bihainim mi na mi bai soim yutupela hau long kisim ol manmeri," Stopim pilai.
However, Jesus talks about "fishing for men," or bringing men to Jesus, in order to rescue them and bring them to an understanding of how to be in God's Kingdom.	Long narapela sait, Jisas i toktok long 'pasin bilong kisim man' o long kisim ol man i kam long Jisas long em bai i helpim ol long hevi na long givim gutpela klia tingting long ol bai i stap olsem wanem insait long kingdom bilong God.
James and John left everything-their family and their jobs-to follow Jesus.	Jems na Jon i lusim olgeta samting—famili bilong tupela na bisnis bilong tupela long bihainim Jisas.
How do their lives change?	Na sindaun bilong manmeri i save senis olsem wanem?
In the second scene: Jesus is walking along the shore of the Sea of Galilee and calling his first disciples, who leave their fishing nets and follow him.	Namba tu hap bilong stori: Jisas i wokabaut i go long arere long solwara Galili na singautim ol disaipel namba wan taim, ol i lusim ol umben bilong ol na bihainim em.
This story has 2 scenes.	Dispela stori em i gat tupela hap bilong en.
The characters in this passage are: - John (who is arrested) - Someone who arrests John - Jesus - People who Jesus is preaching to - Simon and his brother Andrew - James and his brother John - Zebedee, the father of James and John - The hired men in the boat with Zebedee As a group, act out the passage twice.	Dispela em ol man i stap insait long namba wan hap bilong stori: - Jon (husait ol i kalabus em) - Man husait i kalabusim Jon - Jisas (husait i autim gutnius bilong Kingdom bilong God) - na ol manmeri Jisas i autim tok long en Dispela em ol man i stap insait long namba tu hap bilong stori: - Jisas (husait i wokabaut arere long solwara) - Saimon na brata bilong en Andru (husait i tromoi umben long solwara) - Jems na Jon (husait i stretim umben) - Jebedi, papa bilong Jems na Jon - na ol wokman husait i stap insait long bot wantaim Jebedi Tokim wanpela grup long ektim aut dispela stori tupela taim.
At the end, ask the group, "If you were a fisherman, and you were doing your job, and Jesus came up to you and asked you to follow him, how would you respond?	Long pinis, askim grup, "Sapos yupela i olsem man bilong painim pis na mekim wok bilong yupela, na kam long Jisas em i askim yupela long bihainim em, yupela bai i tok wanem long em?
Jesus was walking along the shore of the Sea of Galilee in this story.	Insait long dispela stori, Jisas i wokabaut arere long Solwara bilong Galili.
The lake is about 21 kilometers long and 10 kilometers wide.	Dispela raunwara, longpela sait bilong en i kamap klostu long 21 kilomita, na bikpela sais bilong raunwara i olsem 10 kilomita i karamapim graun.
Galilee is the area around the Sea, or Lake, of Galilee.	Galili Dispela ples i stap raunim Solwara, o raunwara bilong Galili.
In the Old Testament, God's kingdom was his people, Israel.	Insait long Olpela Testamen, kingdom bilong God, em ol lain manmeri bilong en Israel.
God's Kingdom now is people following Jesus as king, helping each other, and spreading Jesus' love to others.	Kingdom bilong God long nau, em ol manmeri i bihainim Jisas olsem king, helpim ol yet i go kam na soim laikim bilong Jisas long arapela lain manmeri.
When Jesus talked about God's Kingdom, people did not understand that, so it felt like a mystery to them.	Taim Jisas bin toktok long Kingdom bilong God, manmeri i no bin klia tumas long en, ol i pilim olsem em wanpela tok i bin stap hait long ol.
They needed to really listen to Jesus to understand what he was saying.	Ol i nidim tru long harim Jisas long save gut wanem em i toktok long en.
We experience God's Kingdom now when we listen to God and obey him by following Jesus.	Mipela bai luksave gut long Kingdom bilong God nau, taim yumi harim tok bilong em na bihainim Jisas.
Place a chair in the centre of the room and ask the volunteer, "Do you believe that this chair exists?	Putim sia long namel na askim dispela man, "Yu bilip olsem dispela sia em i stap?
Do you believe that this is a chair?	Yu bilip olsem dispela em i sia?
If the person will not sit in the chair, they really do not have faith in the chair.	Sapos dispela man bai i no inap long sindaun long sia, em i tru olsem dispela man i nogat stronpela bilip long dispela sia.
Hear Mark 6:1-6a and put it in your heart.	Harim gut stori i stap insait long buk Mak 6:1-6a na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
In this story, Jesus returns to his hometown.	Insait long dispela stori, Jisas i go bek long as ples bilong en.
Although it is not stated, biblical scholars believe this is referring to Nazareth.	I no stap long buk, tasol saveman bilong baibel i bilip olsem dispela i tok long Nasaret.
As a well-known teacher, Jesus often taught in the synagogue, or Jewish place of prayer, on the Sabbath.	Olsem wanpela tisa we olgeta man i luksave long en, Jisas oltaim bin skul tok insait long sinagok (haus lotu) long dei Sabat, em dei bilong ol lain Juda long malolo na lotu.
The word carpenter could refer to any kind of men who worked with their hands, including a mason (someone who works with bricks), a blacksmith (someone who works with iron or metal), a shipbuilder (someone who builds ships), or sculptor (someone who carves things out of stone or wood).	Kamda Dispela wod i tok long ol kain kain man bilong wok wantaim hama na tu mason, (man husait i save wok wantaim brik), wanpela blaksmit (man bilong wok wantaim ain o samting ol i mekim long ain), wanpela man bilong mekim sip (man husait i save mekim sip), o wanpela skalpta (man husait i save mekim ol samting long ston na diwai).
Jesus says, "A prophet is honored everywhere except in his own hometown."	Jisas i tok olsem, "Long olgeta ples, ol man i givim biknem long wanpela profet.
Jesus is amazed at the people's unbelief.	Jisas i kirap nogut, o—em i no amamas long ol manmeri i no bilipim em.
Jesus says to the people, "A prophet is honored everywhere except in his own hometown and among his relatives and family."	Jisas i tok olsem, "Long olgeta ples, ol man i givim biknem long wanpela profet.
Jesus is amazed at the unbelief of the people.	Jisas i kirap nogut, o—em i no amamas long ol manmeri i no bilipim em.
Jesus was unhappy with their unbelief.	Jisas i kirap nogut, o—em i no amamas long ol manmeri i no bilipim em.
This story has 3 scenes.	Dispela stori em i gat 3-pela hap bilong en.
The characters in this passage are: - Jesus - Jesus' disciples - Men in the synagogue from Nazareth - A few sick people who are healed As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Ol man i stap insait long sinagok long Nasaret - Ol liklik sik lain husait i kamap orait Tokim grup long ektim aut dispela stori tupela taim.
The people are amazed at what Jesus is teaching.	Ol manmeri i tingting planti long wanem tok Jisas i skulim ol.
The people begin to scoff at Jesus, saying, "He is just a carpenter-the son of Mary, the brother of James, Joseph, Judas, and Simon.	Ol manmeri i stat long tok bilas na lap long Jisas, na tok olsem, "Em wanpela kamda — Em pikinini bilong Maria, na em brata bilong Jems na Josep na Judas na Saimon.
His sisters live right here among us."	Ol susa bilong en ol i stap hia wantaim yumi."
He is amazed at the people's unbelief.	Jisas i kirap nogut, o—em i no amamas long ol manmeri i no bilipim em.
Jesus was amazed at the unbelief of the people.	Jisas i kirap nogut, o—em i no amamas long ol manmeri i no bilipim em.
Jesus left Capernaum and went to Nazareth.	Jisas na ol disaipel bilong em, ol i lusim Kapenum na i go bek long Nasaret.
And at the end of the story, Jesus was amazed/surprised that people still didn't believe in him.	Na long pinis bilong stori, Jisas i tingting planti/kirap nogut long lukim ol manmeri i no bilip long em.
People were amazed at Jesus' wisdom.	Ol manmeri i tingting planti long wanem tok Jisas i skulim ol.
Jesus says that a prophet is not honored in his hometown.	Jisas i tok olsem, "Long olgeta ples, ol man i givim biknem long wanpela profet.
Hear Mark 6:6b-13 and put it in your heart.	Harim gut stori i stap insait long buk Mak 6:6b-13 na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
As Jesus sent out his disciples, Jesus gave them authority over evil spirits.	Taim Jisas i salim ol disaipel bilong em i go aut, em i givim ol pawa bilong daunim strong bilong ol spirit nogut.
Jesus told his disciples not to take any food, money or extra clothes with them.	Em i tokim ol long noken kisim ol arapela samting bilong wokabaut i go wantaim ol—wokabaut stik tasol.
Stop and discuss as a group: How do religious leaders interact with people in your culture?	Stop na diskas olsem grup: Long wei na pasin bilong yupela, ol lida bilong lotu i save mekim wanem kain pasin wantaim ol manmeri long ples bilong yupela?
Jesus has given the disciples the authority to cast out demons.	Taim Jisas i salim ol disaipel bilong em i go aut, em i givim ol pawa bilong daunim strong bilong ol spirit nogut.
They cast out many demons and heal many sick people.	Ol i rausim planti spirit nogut i go aut long ol man na oraitim planti sik manmeri.
This story has 3 scenes.	Dispela stori em i gat 3-pela hap bilong en.
The characters in this passage are: - Jesus - Jesus' 12 disciples - People who invite the disciples into their homes - People who refuse to welcome the disciples - Sick people who are healed - People healed of demons As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - 12-pela disaipel bilong Jisas - Ol manmeri husait i singautim ol disaipel i go long haus biong ol - Ol manmeri husait i givim baksait long ol disaipel - Ol sik manmeri husait i kamap orait - Ol manmeri i gat spirit nogut na kamap orait Tokim grup long ektim aut dispela stori tupela taim.
He begins to explain to them what they are going to do.	Em i stat long tokim klia wanem samting ol bai i mekim.
Jesus gives the disciples authority to cast out evil spirits.	Taim Jisas i salim ol disaipel bilong em i go aut, em i givim ol pawa bilong daunim strong bilong ol spirit nogut.
Jesus says, "Wherever you go, stay in the same house until you leave town.	Em i tok olsem, Wanem hap yupela go, yupela i mas i stap long dispela haus tasol inap long taim yupela i lusim dispela ples.
If any place refuses to welcome you, shake the dust from your feet as you leave it.	Sapos wanpela ples i givim baksait long kisim yupela, orait yupela i mas rausim pipia graun i stap long lek bilong yupela taim yupela i lusim dispela ples.
They cast out demons and heal many sick people.	Ol i rausim planti spirit nogut i go aut long ol man na oraitim planti sik manmeri.
The Twelve refers to Jesus' 12 closest disciples.	12-pela Dispela i tok long 12-pela disaipel bilong Jisas i stap pas tru wantaim em.
When talking about the things that Jesus said they could take, and the things that they cannot take, pay attention to how your language works.	Taim ol i toktok long ol samting Jisas bin tok long ol inap long kisim, na ol samting ol i no inap long kisim, tingting gut long tokples bilong yupela i save wok olsem wanem.
As you talk about the staff, bag, money, sandals, and tunic, show pictures of each thing to the translation team.	Taim yupela i toktok long wokabaut stik, hanbek, mani, sendol, na ol klos, soim ol piksa bilong wanwan samting long trensleisen grup.
Hear Mark 6:14-29 and put it in your heart.	Harim gut stori i stap insait long buk Mak 6:14-29 na putim i go insait long tingting bilong yupela.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Stop here and remember together as a translation team what you know about John the Baptist.	Stop long hia na yupela wantaim ol trensleisen grup, tingim wanem samting yupela i save long Jon Bilong Baptais?
This is a narrative account of the death of John the Baptist.	Dispela stori bilong dai bilong Jon Bilong Baptais.
Herod had killed John the Baptist.	Herot i putim Jon Bilong Baptais long kalabus.
Herod heard what the people were saying and Herod thought that Jesus must be John the Baptist come back to life.	Herot i no bin save klia gut moa, long wanpela samting long Jisas inap long dispela taim, o em bai inap save olsem, Jisas em i no Jon bilong Baptais i kirap bek long dai.
John baptized many people who wanted to follow God.	Jon bilong Baptais i baptaisim planti manmeri husait i laik long bihainim God.
Herod married his brother's wife, Herodias.	Herot bin meritim meri bilong brata bilong em.
Herodias had a grudge against John.	Herodias i gat bikpela bel hevi tru long Jon, i minim olsem em belhat nogut tru long em.
But Herod thought John was a good or righteous and holy man.	Tasol Herot bin ting Jon Bilong Baptais, em wanpela gutpela man na i pret long bagarapim em.
Herodias, however, was angry and wanted to kill John.	Herodias i gat bikpela bel hevi tru long Jon na i laik kilim em i dai.
Herodias' daughter danced for the party.	Pikinini meri bilong Herot, nem bilong em Herodias, kam insait na danis long ai bilong Herot.
The daughter asked her mother, Herodias, what to do, and Herodias told the girl to ask for John's head on a serving tray.	Em i askim mama bilong em, mi bai askim em long wanem samting, na mama i tokim pikinini meri bai i tokim Herot long katim het bilong Jon Bilong Baptais na givim em long wanpela dis plet.
Show a picture of a platter.	Soim wanpela piksa bilong dispela plet.
Herod sent soldiers to cut off John's head with a sword.	Wantu tasol Herot i salim man bilong givim hevi ol man i go long katim het bilong Jon na kisim i kam long em.
The soldiers brought John's head on a serving tray to the feast.	Ol ami i katim het bilong Jon long painat, na ol kisim i kam putim long wanpela dis plet na i karim kam olsem wanpela kaikai plet.
John's disciples came to take his body to bury John in a tomb out of respect for him.	Ol disaipel bilong Jon i planim bodi bilong Jon long matmat.
Show a picture of a tomb.	Soim wanpela piksa bilong matmat.
Scene two: Describes why Herod put John to death.	Namba tu hap bilong stori: Namba tu hap bilong stori i mekim klia long wanem as Herot i putim Jon i go long ol bai i kilim em i dai.
The characters in this passage are: - Herod, the king - People who are talking about Jesus - John the Baptist - Soldiers Herod sent to imprison John - Herodias - Herod's guests (who included high government officials, army officers, and leading citizens of the Galilee) - Herodias' daughter, also named Herodias - An executioner - John's disciples As a group, pay attention to these parts of the passage's setting: Before beginning to act out the story, talk about how to tell the story so that people understand the sequence of events.	- Ol manmeri husait i toktok long Jisas - Jon Bilong Baptais - Ol ami Herot i salim ol long kalabusim Jon - Herodias - Ol man Herot i singautim ol long en (ol bikpela ofisol bilong gavaman, ol ami ofisa, na ol man bilong Galili husait i go pas) - Pikinini meri bilong Herot, na ol i kolim nem bilong em olsem Herodias tu - Ofisol husait i go pas long kilim man - Disaipel bilong Jon Insait long dispela hap taim, grup mas i gat stori kadbod, drowin aut, o usim sampela gutpela tingting long pulim tingting bilong ol man inap luksave long stori, na long eksen i stap insait long en.
Herodias had been married to Herod's brother.	Herot bin meritim meri bilong brata bilong em.
Herodias wanted John killed.	Olsem na meri bilong Herot, Herodias i laik kilim Jon i dai.
Herod thought John was a righteous man.	Tasol Herot bin ting Jon Bilong Baptais, em wanpela gutpela man na i pret long bagarapim em.
Herodias' daughter whose name is also Herodias dances in front of the king and all the king's guests.	Pikinini meri bilong Herot, nem bilong em Herodias, kam insait na danis long ai bilong Herot.
Herodias replies, "Ask for the head of John the Baptist."	Bekim bilong mama, "Em i askim long het bilong Jon Bilong Baptais."
John's disciples hear what happened.	Ol disaipel bilong Jon i harim wanem samting i kamap.
John's disciples come and get John's body and bury it in a tomb.	Ol disaipel bilong Jon i kam long kisim bodi na i go planim long matmat, long wanem ol i soim olsem em bikpela man.
This story has 4 scenes.	Dispela stori em i gat 4-pela hap bilong en.
Help each other remember every part of the story.	Helpim grup long tingim gut olgeta wanwan hap bilong stori.
But Herod begins to think that Jesus is John the Baptist, the man Herod had beheaded, come back from the dead.	Tasol Herot i stat long tingting olsem, Jisas em i Jon Bilong Baptais, dispela man Herot bin katim het bilong en, i kirap bek long dai.
Herodias had a grudge against John and wanted to kill him.	Herodias i gat bikpela bel hevi tru long Jon na i laik kilim em i dai.
Herod knew John was a good and holy man.	Tasol Herot bin ting Jon Bilong Baptais, em wanpela gutpela man na i pret long bagarapim em.
Herod had a party with government officials, army officers, and leading citizens of Galilee.	Herot bin mekim pati wantaim ol gavaman ofisol, ol ami ofisa na ol man bilong Galili husait i go pas.
His daughter, who was also named Herodias, came in and danced in front of Herod and all the male guests.	Pikinini meri bilong Herot, nem bilong em Herodias, kam insait na danis long ai bilong Herot.
Herod said, "Ask me for anything you like, and I will give it to you.	Herot i tok olsem, "Yu askim mi long wanem samting yu laikim na mi bai givim long yu.
I will give you whatever you ask, up to half of my kingdom."	Mi bai givim wanem samting yu laikim long en, inap long brukim kingdom bilong mi long namel na givim yu wanpela hap."
The daughter asked her mother what she should ask for, and her mother told her, "Ask for the head of John the Baptist."	Pikinini meri i askim mama bilong en long wanem samting em bai i askim long en, na mama bilong en i tokim em olsem, "Askim em long katim het bilong Jon Bilong Baptais."
Herod's daughter hurried back to the king and said, "I want the head of John the Baptist right now, on a tray."	Pikinini meri bilong Herot kwiktaim em i go bek long king na tok olsem, "Mi laikim het bilong Jon Bilong Baptais nau tasol long wanpela dis plet."
Herod brought John's head on a tray and gave it to the girl, who took it to her mother.	Em i bringim het bilong Jon long wanpela dis plet na givim long pikinini girl, na em i kisim i go long mama bilong en.
When John's disciples heard what had happened, they came to get his body and buried him in a tomb.	Ol disaipel bilong Jon i kam long kisim bodi na i go planim long matmat, long wanem ol i soim olsem em bikpela man.
Herod believed that John the Baptist was a righteous and holy man.	Tasol Herot bin ting Jon Bilong Baptais, em wanpela gutpela man na i pret long bagarapim em.
Remember that in the Bible people can never be righteous on their own, or by doing enough good things.	Tingim gut olsem insait long buk Baibel, ol manmeri i no inap long kamap stretpela long strong bilong ol yet, o long mekim planti gutpela samting.
Herodias asked for John's head on a platter.	Olsem na pikinini meri askim Herot long katim het bilong Jon Bilong Baptais na givim em long wanpela dis plet, na king bai i tok orait long mekim.
Show a picture of a platter.	Soim wanpela piksa bilong dispela plet.
Herod was deeply grieved, or very sad, when Herodias' daughter asked for John the Baptist's head.	Herot i wari insait tru long bel, o em i sori tru taim pikinini meri bilong Herot i askim long katim het bilong Jon Bilong Baptais.
John's disciples laid his body in a tomb.	Ol disaipel bilong Jon i planim bodi bilong Jon long matmat.
John's disciples wanted to show him respect, so they came to bury his body.	Disaipel bilong Jon i laik soim olsem, Jon em bikpela man, olsem na ol kam long planim bodi bilong en.
Show a picture of a tomb.	Soim wanpela piksa bilong matmat.
What do you like in this story?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this story tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this story tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this story affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
By this time so many people were coming to Jesus and the apostles that they did not have time even to eat.	Ol planti manmeri i wok long go kam, na ol i nogat taim bilong kaikai.
Apostles are appointed by Jesus himself as his representatives.	Ol Aposel, Jisas em yet i makim ol olsem wokman bilong em.
This story is the only miracle of Jesus that is recorded in all four Gospels.	Dispela stori em wanpela mirakel tasol bilong Jisas, ol bin raitim i stap long 4-pela gospel buk.
He gave a long introduction to set up the meal, explaining why Jesus and his disciples went to a lonely place.	Em i raitim longpela hap bilong tok i go pas long stretim na redim ol samting bilong Kaikai, tokim klia wanem as Jisas na ol disaipel bilong em bin go long ples nogat man.
In both stories Jesus "takes bread, gives thanks, breaks bread," and "gives" it to the people.	Long tupela stori, Jisas i kisim bret, givim tenkyu long God, brukim bret, na givim i go long ol manmeri.
This story shows that Jesus is the provider and full of compassion.	Dispela stori i luk olsem Jisas em man bilong givim ol samting na man pulap wantaim pasin sori.
Show a picture of a map of the lake, and show the translation team the route from Capernaum, where Jesus probably was, to Bethsaida.	Soim wanpela piksa bilong raunwara long mep, na soim ol trensleisen grup dispela rot long Kapenum, we Jisas i stap long en na i go long Betsaida.
The people saw them leaving and ran along the shore and got there before Jesus and the disciples arrived in the boat.	Ol bikpela lain manmeri i lukim ol taim ol i go long bot, em olsem na olgeta manmeri ol inap long ran i go pas long ol na bikpela lain manmeri i go weit taim Jisas i kam aut long bot.
Instead, Jesus told the disciples to give the people food.	Jisas i tokim ol disaipel long givim kaikai long ol manmeri.
The disciples told Jesus that it would take 200 denarii to feed everyone-that was almost a year's worth of wages!	Ol disaipel i tokim Jisas olsem, em bai mak bilong 200 silva koin (mani bilong ol Romen) long baim kaikai na givim olgeta manmeri—dispela mani em klostu long baim wokman i wok inap wanpela yia olsem pe bilong em!
Jesus asked how much bread there was.	Jisas i askim ol, "Yupela i gat hamas bret i stap?"
The disciples went to check and came back with 5 loaves of bread and 2 fish.	Ol disaipel kam bek wantaim 5-pela bret na tupela pis.
Show a picture of a loaf of bread.	Soim piksa bilong wanpela hap bret.
Jesus told the disciples to put the people into groups and tell the people to sit down.	Jisas i tokim ol disaipel bilong em long bungim ol manmeri inap sindaun long ol grup.
The people sat in groups of 50 or 100 people per group.	Ol manmeri i sindaun long grup inap long 100 man, na sampela inap long 50.
Jesus said that the people should sit down.	Jisas i tokim ol disaipel bilong em long bungim ol manmeri inap sindaun long ol grup.
How is it different than what Jesus did?	Em i narapela kain olsem wanem long Jisas bin mekim?
Everyone ate as much as they wanted.	Olgeta manmeri i kaikai inap tru.
The disciples gathered 12 baskets of leftover bread and fish.	Ol disaipel i go raun na kisim ol hap kaikai ol manmeri i kaikai na lusim long en, na 12-pela basket i pulap long hap hap bret na pis.
So many people came to Jesus that Jesus and the apostles did not have time to eat.	Ol planti manmeri i wok long go kam, na ol i nogat taim bilong kaikai.
In the third scene: It is late in the afternoon.	Namba tri hap bilong stori: Em i apinun pinis.
Jesus tells the disciples to feed the people.	Jisas i tokim ol disaipel long givim kaikai long ol manmeri.
The disciples find 5 loaves of bread and 2 fish.	Ol disaipel kam bek wantaim 5-pela bret na tupela pis.
In the fourth scene: Jesus tells his disciples to have the people sit down in groups on the grass.	Namba fo hap bilong stori: Jisas i tokim ol disaipel long bungim ol manmeri i sindaun long gras long grup.
The disciples pick up the leftovers and there are 12 baskets of bread and fish left.	Ol disaipel i pulapim 12-pela basket wantaim ol hap hap kaikai.
There were so many people coming and going that Jesus and the apostles didn't have time to eat.	Ol planti manmeri i wok long go kam, na ol i nogat taim bilong kaikai.
So Jesus says to the disciples, "You feed these people."	Jisas i tokim ol disaipel long givim kaikai long ol manmeri.
The disciples answer, "We have nothing to feed them with."	Ol disaipel i bekim tok bilong em olsem, "Mipela i nogat kaikai long givim ol."
The disciples put the people into groups of 50 or 100.	Ol disaipel i putim ol manmeri long ol bai i sindaun long grup inap long 50 man o 100 man, long mekim isi long ol i ken kautim ol.
After everyone eats as much as they want, the disciples gather the leftovers and fill 12 baskets.	Ol disaipel i pulapim 12-pela basket wantaim ol hap hap kaikai.
This story has 4 scenes.	Dispela stori em i gat 4-pela hap bilong en.
There are lots of people coming and going, and they do not even have time to eat.	Ol planti manmeri i wok long go kam, na ol i nogat taim bilong kaikai.
You may hear things like, "I am very tired," "I am very hungry," or "I want to spend time with my disciples that I just sent out."	Yupela bai i harim dispela kain tok olsem, "Mi nogat strong," "Mi hangre nogut tru," o "Mi laik givim taim long stap wantaim ol disaipel mi bin salim ol i go aut."
Ask the disciples, who are now referred to as apostles, or sent out ones, "How are you feeling?"	Nau askim ol man i ektim aut ol disaipel, ol i kolim nem bilong ol nau olsem ol aposel, o "ol man Jisas bin salim ol i go aut," "Yupela i pilim olsem wanem?"
Late in the afternoon, the disciples come to him and say, "This is a remote place, it's getting late, please send the crowds away so they can buy some food."	Long apinun tru, ol disaipel i kam long Jisas na i tok olsem, "Dispela hap i nogat man, san i go daun pinis, Plis, mobeta yu salim ol manmeri i go."
Jesus asks, "How much food do you have?	Jisas i askim, "Yupela i gat hamas kaikai i stap?"
The disciples come back with five loaves of bread and two fish.	Ol disaipel kam bek wantaim 5-pela bret na tupela pis.
Jesus tells the disciples to have the people sit in groups.	Jisas i tokim ol disaipel bilong em long bungim ol manmeri inap sindaun long ol grup.
The disciples hand the bread out to the people.	Ol disaipel i givim aut ol dispela kaikai i go long ol manmeri.
The disciples pick up enough leftover bread and fish to fill 12 baskets.	Ol disaipel i go raun na kisim ol hap kaikai ol manmeri i kaikai na lusim long en, na 12-pela basket i pulap long hap hap bret na pis.
Apostles are appointed by Jesus himself as his representative.	Ol Aposel, Jisas em yet i makim ol olsem wokman bilong em.
In this step, hear Mark 6:45-56 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 6:45-56 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Stop and show your team a map of the Sea of Galilee which includes Bethsaida.	Soim grup bilong yu wanpela mep bilong Solwara Galili na Betsaida tu i stap long en.
Then Jesus sent the crowd home.	Taim Jisas i tok gutbai long olgeta manmeri, em i salim ol manmeri i go long ples bilong ol.
Then Jesus went by himself into the hills that were nearby to pray.	Orait em wanpela i go antap long maunten, long em i laik prea.
Jesus went up into the hills to pray.	Orait em wanpela i go antap long maunten, long em i laik prea.
Jesus was walking on the surface, or on top of the water.	Jisas i wokabaut antap long dispela raunwara.
The disciples would have remembered the way God describes himself as "I am," and how he speaks words of comfort the many times he says to "fear not."	Ating ol disaipel bin tingim wei God i save mekim em yet klia olsem, "Mi yet," na hau em i mekim tok bilong kisim bel isi, planti taim em i tok, "noken pret."
When Jesus got into the boat, the wind stopped.	Em kalap i go insait long bot, na win i stop.
This area is south of Capernaum.	Dispela hap graun em i daun na flet, em i stap long hap saut bilong Kapenum.
Stop and show your team a map of the Sea of Galilee and trace the route from Bethsaida to Gennesaret.	Soim ol trensleisen grup wanpela mep bilong Solwara Galili na bihainim dispela rot long Betsaida i go long Genesaret.
They recognized Jesus immediately.	Ol manmeri i lukim Jisas na luksave long em.
This follows the same pattern as other healings in Mark, where people trusted that Jesus had healing power and came to him in faith that if they touched him, they would be healed.	Dispela i bihainim wankain rot olsem ol arapela manmeri bin mekim long kamap orait long buk Mak, we ol manmeri i bilip strong olsem, Jisas i gat pawa bilong oraitm man, na ol manmeri i bin kam long em wantaim strongpela bilip olsem, taim ol i holim hap bilong Jisas, ol inap long kamap orait.
People asked Jesus to allow the sick people to touch the fringe of Jesus' robe.	Na askim Jisas strong long larim ol sikman i putim han long arere bilong klos bilong en.
Jesus gets into the boat and the wind stops.	Em kalap i go insait long bot na win i stop.
The disciples are amazed.	Ol disaipel i kirap nogut tru.
In the first scene, Jesus is in the same place where he fed the 5,000-a remote, very grassy area that would have been a kind of plain.	Long namba wan hap bilong stori, Jisas i stap long sem ples we em i givim kaikai long ol 5,000 man—ples nogat man, gras i pulap long en ples, na em wanpela bikpela hap i daun long en ples.
In scene two, the disciples are in the boat.	Long namba tu hap bilong stori, ol disaipel i stap long bot.
It is the middle of the night.	Em i klostu long biknait.
Jesus sees them while he is still on the shore.	Jisas i lukim ol taim em stap yet long nambis.
The disciples are amazed.	Ol disaipel i kirap nogut tru.
Their hearts are too hard to understand.	Bel bilong ol i strong tumas long luksave gut.
The disciples brought the boat to the shore.	Ol disaipel i stap long bot bilong ol long namel bilong raunwara.
People immediately recognized Jesus.	Ol manmeri i lukim Jisas na luksave long em.
People ran carrying sick people on mats to wherever they hear Jesus is.	Ol manmeri ran i go long olgeta ples long dispela hap, karim ol sik man long mat na i go long wanem hap ol i harim olsem Jisas i stap long en.
All who touch Jesus, even if they only touch the fringe of Jesus' robe, are healed.	Olgeta ol sik man husait i holim hap skin bilong em, maski ol i holim liklik hap klos bilong em tasol, ol i kamap orait.
This story has 4 scenes.	Dispela stori em i gat 4-pela hap bilong en.
The disciples see Jesus walking on the water and think Jesus is a ghost.	Em olsem na long dispela as, taim ol i lukim Jisas i wokabaut i kam long wara, ol i ting olsem em wanpela masalai.
The disciples are terrified.	Ol disaipel i kirap nogut tru.
Jesus climbs into the boat, and the wind stops.	Em kalap i go insait long bot, na win i stop.
You may hear things like, "I'm frustrated that they still don't understand who I am" or "I am trying to teach my disciples to understand more clearly who I am."	Yupela bai i harim dispela kain tok olsem, "Mi belhat long ol i no klia gut yet long mi, mi husait" o "Mi traim long skulim ol disaipel bilong mi long ol i mas klia gut moa na luksave mi husait."
The disciples are amazed.	Ol disaipel i kirap nogut tru.
They still do not understand the miracle of the loaves and their hearts are too hard to take it in.	Ol i no luksave gut long dispela mirakel bilong 5-pela bret na tingting bilong ol i strong tumas long kisim i go insait.
The people run through the whole area, carrying sick people on mats to wherever they hear Jesus is.	Ol manmeri ran i go long olgeta ples long dispela hap, karim ol sik man long mat na i go long wanem hap ol i harim olsem Jisas i stap long en.
Wherever Jesus goes, in the villages, cities, or countryside, people bring the sick out to the marketplace.	Wanem hap Jisas i go, long haulain, long siti, o long kantri-sait, ol manmeri i karim ol sik man na kam putim long ol ples bung.
All who touch Jesus are healed.	Olgeta man i holim hap skin bilong Jisas na kamap orait.
Immediately Jesus made his disciples get into the boat to go to the other side of the lake.	Jisas i salim ol disaipel bilong em long go kalap long bot na go.
Jesus went off to be by himself and to pray.	Orait em wanpela i go antap long maunten, long em i laik prea.
When the wind came, it was much harder to keep the boat moving in the direction they wanted it to go.	Taim win i kirap na kam, em i hat moa long ronim bot i go long hap ol laik i go long en.
Show your team a picture of a boat and oars and remind them that this is the same type of boat as those used earlier in Mark.	Soim grup bilong yu wanpela piksa bilong bot na pul stik, na tokim ol gen olsem, dispela em wankain bot olsem ol bin usim pastaim insait long buk Mak.
He wanted them to see him.	Em laikim ol i mas luksave long em.
The disciples thought they saw a ghost, or the spirit of a dead person.	Ol disaipel i ting, ol i lukim wanpela masalai, o tewel bilong wanpela dai man.
They were surprised because they did not understand who Jesus was.	Ol bin kirap nogut bikos ol i no luksave gut long Jisas em husait tru.
In this step, hear Mark 7:1-8 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 7:1-8 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
We do not know when this teaching happened-if it happened right after the events before it in Mark, or if Mark puts this teaching from Jesus here to show us something in the middle of the stories he tells about Jesus.	Yumi i no save long wanem taim, dispela stori bilong Jisas bin skulim tok bilong God i kamap— em i kamap stret bihain long ol stori bin kamap bipo long buk Mak, o Mak i raitim dispela ol stori bilong Jisas bin skulim tok bilong God long hia insait long buk Mak, long soim yumi sampela samting insait long namel bilong ol stori Mak i toktok long Jisas.
In the second part, Jesus will explain that the religious leaders' tradition is not the same as God's law, and sometimes their tradition is the opposite of God's law.	Long namba tu hap, Jisas bai i tok klia long tumbuna pasin bilong ol sios lida, em i no wankain wantaim lo bilong God, na sampela taim tumbuna pasin bilong ol i go narapela kain long lo bilong God.
We have seen in earlier parts of Mark that Jesus does not always follow the traditions of the religious leaders.	Yumi lukim pinis ol stori i kam paslain long buk Mak olsem, Jisas oltaim i no save bihainim tumbuna pasin bilong ol sios lida.
The Jewish people had the written law of Moses, but sometimes the law was not totally clear.	Ol manmeri Juda bin kisim pinis ol lo long Moses, ol bin raitim long en, tasol sampela taim ol dispela lo i no bin kamap klia tru.
Over the years, everyone became required to wash their hands before eating bread.	Long planti yia i stap i kam, ol i gat dispela tok banis i tok olsem, olgeta man mas wasim han bipo long kaikai bret.
Isaiah says that God says, "These people honour me with their lips, but their hearts are far from me."	Jisas i kisim tok i stap long buk Aisaia, na dispela tok i tok olsem, "Ol dispela lain manmeri ol i save litimapim nem bilong mi long maus bilong ol, tasol bel na tingting bilong ol i stap longwe tru long mi.
God says, "They worship me in vain; their teachings are merely human rules."	Lotu bilong ol i miks wantaim pasin bilong bihainim lo bilong man na lo bilong God, ol i skulim ol manmeri tingting bilong man olsem em lo bilong God."
They are not closer to God because they do these things: they are closer to God when their hearts are close to God.	Ol i no stap klostu long God bikos long ol i mekim ol dispela samting: Ol bai i stap klostu long God taim bel bilong ol i stap long God.
In the first scene: The Pharisees and teachers of the religious law notice that Jesus' disciples did not wash their hands before eating, as is a part of the Jewish tradition.	Namba wan hap bilong stori: Ol Farasi na ol saveman bilong lo i luksave olsem, ol disaipel bilong Jisas i no wasim han pastaim na ol i kaikai, em olsem wanpela hap bilong tumbuna pasin bilong ol Juda.
In the second scene: The Pharisees and the teachers of the religious law ask Jesus, "Why don't your disciples follow our tradition?"	Long namba tu hap bilong stori, ol saveman bilong lo na ol Farasi i askim Jisas, bilong wanem ol disaipel bilong em i no bihainim ol dispela tumbuna pasin.
Jesus responds that they are hypocrites.	Jisas i bekim tok olsem, em ol man bilong giaman.
Jesus quotes the prophet Isaiah, who said "These people honour me with their lips, but their hearts are far from me.	Jisas i kisim tok i stap long buk Aisaia, na dispela tok i tok olsem, "Ol dispela lain manmeri ol i save litimapim nem bilong mi long maus bilong ol, tasol bel na tingting bilong ol i stap longwe tru long mi.
Jesus says, "You ignore God's law and substitute it with your own tradition."	Jisas i tok olsem, "Yupela i givim baksait long lo bilong God na senisim wantaim lo bilong tumbuna pasin bilong yupela."
The Pharisees and the teachers of the religious law have come from Jerusalem to see Jesus.	Ol Farasi na ol saveman bilong lo, ol i kam long Jerusalem long lukim Jisas.
Jesus quotes the prophet Isaiah, who said, "These people honour me with their lips, but their hearts are far from me.	Jisas i kisim tok i stap long buk Aisaia, na dispela tok i tok olsem, "Ol dispela lain manmeri ol i save litimapim nem bilong mi long maus bilong ol, tasol bel na tingting bilong ol i stap longwe tru long mi.
This story has 2 scenes.	Dispela stori em i gat 2-pela hap bilong en.
They notice that some of his disciples failed to follow the Jewish ritual of hand-washing before eating.	Ol i luksave olsem, ol sampela disaipel bilong Jisas i abrus long bihainim tumbuna pasin na wei bilong wasim han bipo long kaikai.
You may hear things like, "We are shocked," "We knew there was some problem with this Jesus and his disciples," "We feel like this is blasphemy," "We feel like they don't respect us," or "We feel like the disciples are disrespecting God."	Yupela bai i harim dispela kain tok olsem, "Mipela i kirap nogut," "Mipela i save pinis, i gat sampela hevi wantaim Jisas na ol disaipel bilong em," "Mipela i pilim olsem ol i luk daun long mipela," o "Mipela i pilim olsem ol disaipel i no litimapim nem bilong God."
Be sure to act out the traditions of pouring water over cupped hands, not eating anything from the market until you put your hands under water, and ceremonially washing cups and pitchers.	Tingim gut long ektim aut dispela tumbuna pasin na wei bilong kapsaitim wara insait long han, i no inap long kaikai wanpela samting i kam long maket inap han bilong ol i go insait long wara pastaim, na bihainim wei bilong kamap klin long wasim ol kap na ol dis.
Jesus replies, "You hypocrites.	Jisas i bekim tok olsem, "Yupela ol giaman man.
Isaiah was right when he prophesied about you."	Aisaia bin tok stret taim em bin tokaut long yupela.
Jesus quotes Isaiah, who said, "These people honour me with their lips, but their hearts are far from me.	Jisas i kisim tok i stap long buk Aisaia, na dispela tok i tok olsem, "Ol dispela lain manmeri ol i save litimapim nem bilong mi long maus bilong ol, tasol bel na tingting bilong ol i stap longwe tru long mi.
The Pharisees and teachers of the law come to see Jesus.	Ol Farasi na ol saveman bilong lo, ol i kam long Jerusalem long lukim Jisas.
The name "Pharisee" means "to be separated."	Ol Farisi Dispela nem "Farisi" i minim "bruk na stap longwe."
The Pharisees and teachers of the law travel from Jerusalem to see Jesus.	Ol Farasi na ol saveman bilong lo, ol i kam long Jerusalem long lukim Jisas.
Jerusalem is the name of the religious capital of the Jewish people.	Jerusalem Jerusalem em nem bilong wanpela bikpela hap lotu ples bilong ol manmeri Juda.
In this story Mark says that the Jews always wash their hands before eating.	Insait long dispela stori, Mak i tokim olsem, ol Juda oltaim i save wasim han bipo long kaikai.
Isaiah warned God's people that they would be conquered by the enemy and taken away from their land if they did not follow God.	Aisaia i givim tok lukaut long ol manmeri bilong God olsem, ol birua bai kisim pait i kam na kisim ol i go aut long graun bilong ol, sapos ol i no bihainim God.
In this step, hear Mark 7:9-13 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 7:9-13 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus says, "You have a fine way of rejecting the commandment of God in order to establish your tradition!"	Statim pilai Jisas i go yet long tok pait, "Yupela i rausim dispela tok bilong God, na yupela laik bihainim ol tumbuna pasin bilong yupela.
Moses talks about honouring parents twice in the Old Testament: The first time Moses mentions honouring parents is the fifth commandment, which states that people should honour their parents so that they will live a long life.	Moses i toktok long stap aninit long papamama tupela taim insait long Olpela Testamen: 1) namba wan taim, em long namba 5 lo, i tok long ol manmeri i mas stap aninit long papamama na ol inap long stap laip longpela taim.
However, Jesus says here that it is not right to use one law of God to break another law of God.	Em olsem na Jisas i tok long hia olsem, em i no stret long usim wanpela lo bilong God long brukim narapela lo bilong God.
In another part of his writings Moses also said, "Anyone who speaks disrespectfully of their father and mother must be put to death."	Long narapela hap bilong ol tok Moses bin raitim long en i tok olsem, "Sapos wanpela man i toktok antap moa long papamama na i no go aninit long ol, em inap long ol bai i kilim em i dai."
The characters in this passage are: - Jesus - The Pharisees - The teachers of the law - Moses (who gave the law from God) - Children who refuse to help their parents (in Jesus' example) As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol Farisi - Ol saveman bilong lo - Moses (husait i kisim lo long God na givim i go long ol manmeri) - Ol pikinini husait i sakim tok long helpim ol papamama (insait long piksa tok Jisas i givim) Tokim grup long ektim aut dispela stori tupela taim.
Anyone who speaks disrespectfully of their mother and father must be put to death."	Sapos wanpela man i toktok antap moa long papamama na i no go aninit long ol, em inap long ol bai i kilim em i dai.
Jesus goes on to argue, "You cancel the word of God in order to hand down your own traditions.	Statim pilai Jisas i go yet long tok pait, "Yupela i rausim dispela tok bilong God, na yupela laik bihainim ol tumbuna pasin bilong yupela.
In this step, hear Mark 7:14-23 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 7:14-23 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
A parable was a special kind of story that Jesus told.	Tok piksa, em wanpela spesol kain stori Jisas bin tokim.
Jesus says, "Nothing outside a person can defile them by going into them.	Em i tokaut klia long ol olsem, nogat wanpela samting long autsait i go insait long ol man i mekim ol kamap doti.
Rather, it is what comes out of a person that defiles them."	Ol samting i kam aut long insait i mekim ol kamap doti.
Instead, it is what comes out of a person that makes them unclean.	Ol samting i kam aut long insait i mekim ol kamap doti.
Religious traditions gave people lists of rules to stay "clean" or "pure"-things that they must do to wash themselves, and things that they should not eat or touch.	Tumbuna pasin bilong lotu i givim ol manmeri planti tok banis long stap "klin" o "stret"—ol samting ol i mas mekim long wasim ol yet, na ol samting we ol i no inap kaikai o holim.
When people were "pure" or "clean" they could worship God and be a part of the society.	Taim ol manmeri i kamap "stret" o "klin" ol inap long lotuim God na stap long komuniti wantaim ol man.
Jesus overturns this traditional way of thinking and explains that no one can follow enough rules to be "clean," or "acceptable for service to God."	Jisas i putim i go daun dispela tumbuna wei bilong mekim samting, na tokim klia olsem, nogat wanpela man inap long bihainim planti tok banis long kamap "klin"—o long kamap orait long mekim wok bilong God.
The book of Mark shows a common cycle of Jesus teaching publicly and then explaining to his disciples in private.	Long buk Mak, i soim wanpela rot bilong Jisas i skulim tok bilong God long namel bilong olgeta manmeri, na bihain em i save tokim klia long ol disaipel bilong em long taim ol yet i stap.
First, Jesus says that food cannot make someone unclean.	Jisas i tok olsem, kaikai i no mekim man i doti.
After "evil thoughts," Mark gives us six evil actions, and then six evil moral characteristics.	Bihain long 'ol tingting nogut,' Mak i givim yumi 6-pela samting i kamap nogut, na bihain long dispela, em ol 6-pela pasin nogut bilong ol man.
The actions that Jesus talks about are sexual immorality (or fornication).	Ol eksen Jisas i tok long en, em ol pasin pamuk wantaim nogat gutpela tingting (o pasin pamuk i no marit yet).
What makes someone a "good person" in your culture?	Wanem samting i save mekim wanpela man, em "gutpela man" insait long wei na pasin bilong yupela?
In the first scene: Jesus calls the crowd to come and hear him.	Namba wan hap bilong stori: Jisas i singautim ol bikpela lain manmeri long kam harim tok bilong em.
He says to the crowd, "All of you listen and try to understand.	Jisas i singautim ol bikpela lain manmeri long kam harim tok bilong en, na em i tok olsem, "Olgeta harim tok bilong mi na traim long kisim gut klia.
It is not what goes into your body that defiles you.	Wanem samting i go insait long bodi bilong yupela, em i no inap mekim yupela i doti.
In the second scene, Jesus is inside a house.	Long namba tu hap bilong stori, Jisas i stap insait long haus.
Food does not go into your heart-it goes into your stomach and then goes out of your body.	Kaikai i no save go insait long lewa—em i save go insait long bel na i save go aut long bodi.
Mark is now telling us that Jesus is declaring all foods "clean" ("clean" means acceptable to God).	Narapela wei bilong tokim dispela tok, em tokaut olsem olgeta kaikai em "klin" ("klin" i minim orait long ai bilong God).
Jesus goes on to say that what comes out of a person is what defiles them.	Orait Jisas i tokaut klia olsem, "Wanem samting i kam aut long man, em ol dispela samting i mekim ol i kamap doti."
What is inside of someone's heart is what comes out of them-evil thoughts, sexual immorality, theft, murder, adultery, coveting wickedness, deceit, sensuality, envy, slander, pride, foolishness.	Wanem samting i stap insait long lewa bilong wanpela, em ol dispela samting i kam aut,—tingting nogut, pasin pamuk, stil, kilim man i dai, pamuk wantaim ol marit man na meri, mangal, ol kain kain pasin nogut, giaman, hambak nabaut, pasin bilong bel nogut, tok nogut long ol arapela, pasin bilong bikhet na longlong pasin.
All of these come from within, and they defile a person.	Olgeta bilong ol dispela pasin i save kam aut long insait, na i mekim man i kamap doti.
This story has 2 scenes.	Dispela stori em i gat 2-pela hap bilong en.
The characters in this passage are: - Jesus - The Pharisees and the teachers of the religious law are still there (though they are not mentioned in the story) - A crowd of people - Jesus' disciples As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol Farisi na ol saveman bilong lo i stap yet long dispela hap (tingim, buk i no toktok long ol insait long stori) - Bikpela lain manmeri - Ol disaipel bilong Jisas Tokim grup long ektim aut dispela stori tupela taim.
In scene one, Jesus calls the crowds to him.	Insait long namba wan hap bilong stori, Jisas i singautim ol manmeri i kam long em.
He explains to them that nothing outside a person that goes into them can defile a person.	Em i tokaut klia long ol olsem, nogat wanpela samting long autsait i go insait long ol man i mekim ol kamap doti.
It is the things that come out of him that defile him.	Ol samting i kam aut long insait i mekim ol kamap doti.
His disciples ask about his teaching.	Ol disaipel bilong en i askim em long wanem samting em bin skulim long en.
Jesus says to them, "Are you also without understanding?	Jisas i tok long ol, "Ating yupela tu i no kisim gut klia tingting, a?
Do you not see that whatever goes into a person from the outside cannot defile him?	Ating yupela i no luksave olsem wanem samting long autsait i go insait long man, i no inap mekim dispela man kamap doti, a?
It enters not his heart, but his stomach, and then it leaves his body."	Em i no go insait long lewa bilong en, tasol long bel bilong en, na kam aut long bodi."
Then he explains, "What comes out of a person is what defiles them."	Orait Jisas i tokaut klia olsem, "Wanem samting i kam aut long man, em ol dispela samting i mekim ol i kamap doti."
You may hear things like, "We feel like everything is changing" or "We still don't understand."	Yupela bai i harim dispela kain tok olsem, "Mipela i pilim olsem olgeta samting i wok long senis" o "Mipela stil i no klia tumas yet."
Jesus called the crowd to come and hear, and he said, "All of you listen.	Jisas i singautim ol bikpela lain manmeri long kam harim tok bilong en, na em i tok olsem, "Olgeta harim tok bilong mi na traim long kisim gut klia.
Jesus went into a house to get away from the crowd, and his disciples asked him what he meant by the parable he had just used.	Jisas i go insait long wanpela haus lusim ol manmeri, na ol disaipel bilong en ol i askim em, em i minim wanem samting long tok piksa nau tasol em i tokim long en.
A parable was a special kind of story that Jesus told.	Tok piksa, em wanpela spesol kain stori Jisas bin tokim.
Jesus goes on to talk about evil things.	Jisas i go het long toktok long ol pasin nogut.
The actions that Jesus talks about are sexual immorality (or fornication).	Ol eksen Jisas i tok long en, em ol pasin pamuk wantaim nogat gutpela tingting (o pasin pamuk i no marit yet).
These are the things which cause someone to be defiled or unclean, or unfit for service to God.	Em ol dispela samting we em i save mekim ol man long kamap doti o i no inap long kamap klin—o i no inap long mekim wok bilong God.
In this step, hear Mark 7:24-30 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 7:24-30 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
We know from the same story in Matthew that the disciples went with Jesus, although they are not mentioned here.	Mipela i save long sem stori insait long buk Matyu olsem, ol disaipel i go wantaim Jisas, maski ol i no tokaut long hia.
However, Jesus goes to the region of Tyre in Syrian Phoenicia, north of the Jewish land.	Em olsem tasol, Jisas i go long siti Taiya, long Siria Fonisia, long hap not bilong graun Juda.
Mark may have also wanted to remind the new Gentile believers that Jesus really did see them as clean and worthy of his notice.	Ating Mak i laikim tu, long givim tingting long ol Jentael bilip manmeri olsem, i tru Jisas lukim ol olsem ol i stap klin, na ol i gat luksave bilong Jisas.
This woman was Syrophoenician, which means she came from a part of the province of Syria called Phoenicia.	Dispela meri, em meri Jentael, mama i karim em long Siria Fonisia.
She came to Jesus because her daughter was demon possessed.	Em i kam long Jisas bikos pikinini meri bilong en, i gat spirit nogut.
She begged and continued begging Jesus to cause the demon to leave her daughter and stop controlling her.	Em i askim Jisas strong na wok long tok strong yet long Jisas mas rausim spirit nogut i stap long pikinini meri bilong en.
He says, "It is not right to take the children's bread and give it to the dogs.	Em i tok olsem, "Em i no orait long kisim kaikai bilong ol pikinini na givim i go long ol dok.
Here's what this story means: Jesus is giving us a picture of a family home where the children are sitting and eating a meal.	Long hia, dispela stori i minim olsem: Jisas i givim wanpela piksas tok long wanpela famili long haus, ol pikinini i sindaun na ol kaikai i stap.
The "children" in this story refer to the Jewish people.	Ol "pikinini" insait long dispela stori, i tok long ol manmeri Juda.
Jesus is telling the woman that he came to serve the Jewish people first.	Jisas i tokim dispela meri olsem, em i kam long helpim ol manmeri Juda pastaim.
However, this is also like a test for the woman.	tasol dispela em i olsem wanpela kain traim tu bilong dispela meri.
Jesus does not want her to think that he is a magician who will just do whatever she wants.	Jisas i no laikim dispela meri bai i ting olsem, em wanpela meski man, we em bai mekim olgeta samting dispela meri i laikim long en.
How do you treat them?	Yupela i save mekim wanem long ol?
Jesus shows happiness at the woman's faith.	Jisas i soim amamas antap long strongpela bilip bilong dispela meri.
In the first scene: Jesus leaves the area of the Galilee and goes north of the region of Tyre.	Namba wan hap bilong stori: Jisas i lusim dispela ples Galili na i go long not sait bilong hap bilong Taiya.
She asks him to cast out the demon from her daughter, who is possessed.	Pikinini meri bilong en spirit nogut i stap long en, olsem na dispela meri i tok strong long Jisas long rausim spirit nogut i go aut long dispela pikinini meri.
In the second scene: There is a discussion between the woman, who is not Jewish but is a Gentile born in Syrian Phoenicia.	Namba tu hap bilong stori: Jisas i diskas wantaim dispela meri, em i no meri long Juda tasol, em meri Jentael na mama i karim em long Siria Fonisia.
Jesus says that he should feed his own family, the Jews.	Jisas i tok olsem, em bai givim kaikai long famili bilong em yet, em ol Juda.
He says, "It is not right to take food from children and throw it to the dogs."	Em i tok olsem, "Em i no orait long kisim kaikai bilong ol pikinini na givim i go long ol dok."
She replies, "That is true, but even the dogs under the table are allowed to eat scraps from the children's plates."	Dispela meri i bekim tok olsem, "Yu tok tru, tasol em orait long ol dok bai kaikai ol hap kaikai i pundaun long plet aninit long tebol."
Now go home, the demon has left your daughter."	Go long haus bilong yu nau, spirit nogut i lusim pikinini meri bilong yu na i go aut pinis."
The woman repeatedly begs Jesus to cast the demon out from her daughter.	Dispela meri i tok strong long em bai i rausim spirit nogut long pikinini meri bilong en.
In the second scene, Jesus gives a small parable to explain that he should feed his children, his own family, the Jews first.	Long namba tu hap bilong stori, Jisas i tokim wanpela liklik tok piksa long mekim klia olsem, em inap long givim kaikai long ol pikinini bilong en, ol famili bilong em yet, em ol Juda.
He says, "It is not right to take food from the children and throw it to the dogs."	Em i tok olsem, "Em i no orait long kisim kaikai bilong ol pikinini na givim i go long ol dok."
This story has 3 scenes.	Dispela stori em i gat 3-pela hap bilong en.
Jesus has left the region of Galilee.	Jisas i lusim Galili na i go pinis.
Right away a woman who has heard about him comes and falls at his feet.	Wantu tasol, wanpela meri i harim olsem, Jisas i kam stap, em i kam long Jisas na brukim skrul i go daun long lek bilong Jisas.
You may hear things like, "I have just been called a dog by Jesus, the one I came seeking help from, the one I have heard so much about," "I am so desperate, I do not care," or "I am determined to convince Jesus to help my daughter."	Yupela bai i harim dispela kain tok olsem, "Long dispela taim tasol Jisas i kolim mi olsem dok, man husait mi kam long en long kisim helpim, man oltaim mi save harim stori bilong en," "Mi no wari long dispela tok, mi nidim stret helpim," o "Mi kamapim tingting long winim bel bilong Jisas long oraitim pikinini meri bilong mi."
The woman replies, "Even the dogs are allowed to eat the scraps from the children's plates."	Dispela meri i bekim tok olsem, "Em olsem tasol, em i orait long ol dok long kaikai ol hap kaikai long plet bilong ol pikinini.
Now go home, the demon has left your daughter."	Go long haus bilong yu nau, spirit nogut i lusim pikinini meri bilong yu na i go aut pinis."
You may hear things like, "Very happy that this woman had such faith" or "Impressed by the determination of this woman."	Yupela bai i harim dispela kain tok olsem, "Mi gat bikpela amamas long lukim dispela kain stronpela bilip dispela meri i gat long en" o "Mi wanbel tru long tingting bilong dispela meri."
We know that Jesus left Galilee and went north to the region of Tyre.	Yumi save olsem Jisas i lusim dispela ples Galili na i go long not sait bilong hap bilong Taiya.
This woman was a Gentile, born in Syrian Phoenicia.	Dispela meri, em meri Jentael, mama i karim em long Siria Fonisia.
The important thing to show is that she was not a Jewish person like Jesus was.	Bikpela samting long soim na bai i luksave, em i olsem, em i no meri Juda olsem Jisas em man Juda.
Jesus tells the woman, "It is not right to take the children's bread and give it to the dogs.	Jisas i tokim dispela meri, "Em i no orait long kisim kaikai bilong ol pikinini na givim i go long ol dok.
Will your audience understand that the "children" refer to the Jews?	Ol manmeri bilong yupela inap klia gut long "ol pikinini", em i tok long ol lain Juda?
In this step, hear Mark 8:1-10 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 8:1-10 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
As usual, large crowds come to hear Jesus teach.	Olsem oltaim ol i save mekim, bikpela lain manmeri i kam long harim Jisas i skulim tok bilong God.
Jesus again has compassion and wants to feed them.	Jisas i sori gen na laik givim kaikai long ol.
Jesus calls the disciples together.	Jisas i singautim ol disaipel bilong en.
Again, his disciples seem not to know what to do.	Orait ol disaipel bilong Jisas gen, ol i no save long wanem ol bai i mekim.
Or, maybe the disciples know and believe that Jesus will feed the crowd, but they are just asking how Jesus will do it.	O, ating ol disaipel save na bilip olsem, Jisas bai givim kaikai long ol dispela bikpela lain manmeri, tasol ol i askim Jisas, em bai i mekim olsem wanem.
Jesus tells the people to sit down.	Jisas i tokim olgeta manmeri na ol i sindaun long graun.
After blessing the bread, Jesus broke the bread into pieces and gave the pieces to the disciples to give out to the people sitting on the ground.	Em brukim i go liklik na givim long ol disaipel na ol i givim dispela bret long ol bikpela lain manmeri.
The people ate as much as they wanted.	Em i tilim dispela kaikai na olgeta manmeri i kaikai inap na pulap.
The disciples picked up 7 large baskets of leftover food.	Bihain ol disaipel i pulapim 7-pela bikpela basket ol hap hap kaikai.
Describe a time when someone counted the number of people at an event.	Tokim klia long wanpela taim, we ol man i kauntim hamas manmeri i kam bung long wanpela bikpela bung.
Why did they do that?	Bilong wanem ol i save mekim olsem?
We are not sure where Dalmanutha is.	Mipela i no save long wanem hap Dalmanuta i stap.
In the first scene: Crowds are gathered.	Namba wan hap bilong stori: Bikpela lain manmeri i kam bung pinis.
In the first scene, Jesus has been teaching for three days in the Decapolis (the area with ten cities).	Insait long dispela stori, Jisas bin skulim ol manmeri inap long tripela dei long Dekapolis (tenpela taun i stap long en hap eria) Dispela hap eria i stap long hap sankamap sait bilong Solwara Galili.
Jesus calls his disciples to him.	Jisas i singautim ol disaipel bilong en.
Jesus' disciples ask Jesus how they can find food where they are, in the remote wilderness with no cities around them.	Ol disaipel bilong en i askim Jisas, ol bai i painim kaikai olsem wanem taim ol i stap—long drai ples nogat ol man na nogat ol siti i stap klostu long ol.
Jesus takes the 7 loaves of bread and thanks God for them.	Jisas i kisim 7-pela bret na em i tenkyu long God.
The disciples distribute the bread to the crowd.	Ol disaipel i givim dispela bret long bikpela lain manmeri.
When everyone has finished eating, the disciples gather the leftover pieces of bread and fish into 7 baskets.	Bihain ol disaipel i pulapim 7-pela bikpela basket ol hap hap kaikai.
There were about 4,000 men plus the women and children in that crowd.	Dispela namba 4,000 em namba bilong ol man tasol, olsem na i gat planti moa manmeri i stap long dispela hap wantaim ol meri na ol pikinini.
The story concludes with Jesus getting back into the boat with his disciples and crossing the Sea of Galilee.	Tingim gut olsem dispela stori i tok long Jisas tu kalap long bot wantaim ol disaipel na brukim raunwara Galili na i go bek.
Jesus feels sorry for the people.	Em i sori long ol.
Jesus' disciples reply, "How are we supposed to find enough food to feed them out here in the wilderness?"	Na ol disaipel i tok olsem, "Mipela bai i painim inap kaikai olsem wanem na givim ol, long dispela drai hap nogat ol man?"
You may hear things like, "We remember that Jesus fed the 5,000, but we are not sure if he's going to do the same thing again," "Jesus keeps asking us to do impossible things," or "We are looking forward to Jesus providing food for the crowds of people."	Yupela bai i harim dispela kain tok olsem, "Mipela i tingim yet Jisas bin givim kaikai long 5,000 manmeri, tasol mipela i no save, sapos em bai i mekim wankain samting gen long nau," "Jisas i askim mipela long mekim ol samting i hat tumas long mipela," o "Mipela i lukluk long Jisas tasol long em bai i painim kaikai na givim ol dispela lain manmeri."
The disciples reply, "We have seven loaves of bread."	Ol disaipel i bekim tok olsem, "Mipela i gat 7-pela bret i stap."
Jesus has all the people sit on the ground.	Jisas i tokim olgeta manmeri na ol i sindaun long graun.
The disciples hand out the food to the crowd.	Ol disaipel i givim dispela bret long bikpela lain manmeri.
Everyone in the crowd eats as much as they want, and the disciples pick up 7 large baskets of leftover food.	Ol manmeri i kaikai na pulap gut tru na bihain ol disaipel pulapim 7-pela basket ol liklik hap hap kaikai.
Then Jesus gets in a boat with his disciples and crosses over the sea.	Orait Jisas kalap long bot wantaim ol disaipel bilong en na ol i brukim raunwara na i go back.
Jesus called his disciples to him.	Jisas i singautim ol disaipel bilong en.
Jesus had compassion on them because they had eaten nothing for three days.	Jisas gat bel sori long ol dispela manmeri bikos ol i no bin kaikai inap long tripela dei.
But Jesus' disciples answered, "Where in this wilderness, or remote place, can you get enough to eat?"	Tasol ol disaipel bilong Jisas i tok olsem, "Long wanem hap long dispela drai ples, o ples nogat man, bai yu kisim inap kaikai bilong olgeta?
Jesus told the crowd to sit down.	Jisas i tokim olgeta manmeri na ol i sindaun long graun.
Jesus blessed the bread.	Jisas i tok tenkyu long dispela kaikai o blesim dispela kaikai.
Bless refers to when God helps, does good to, or favors someone or something.	Blesim i tok long taim God i helpim, mekim gut, o mekim gut long wanpela o long ol samting.
The people ate and were satisfied, and then the disciples picked up seven basketfuls of broken pieces.	Ol manmeri i kaikai na pulap gut tru na bihain ol disaipel pulapim 7-pela basket ol liklik hap hap kaikai.
Show a picture of the basket and of the bread.	Soim wanpela piksa bilong basket na bret.
After Jesus sent away the 4,000 men, Jesus got into a boat with his disciples.	Bihain long Jisas i salim ol 4,000 man i go aut, em i kalap long wanpela bot wantaim ol disaipel bilong en.
Show a map of the Sea of Galilee and the western side, where this story takes place.	Soim wanpela mep bilong Solwara Galili na long hap westen sait, we dispela stori i kamap long en.
We know it happened on the western side of the Sea of Galilee, because that is where the Pharisees would be.	Mipela save, em i kamap long hap westen sait bilong Solwara Galili bikos dispela em hap, ol Farisi bai i stap long en.
The western side of Galilee is where the Jewish people live, and the Pharisees are a certain type of Jewish religious leaders.	Westen sait bilong Galili, em ples we ol manmeri Juda i stap long en, na ol Farisi, em ol sios lida bilong Juda.
The name Pharisee means "separated one."	Nem "Farisi" i minim "bruk na stap longwe."
Jesus did not agree with the religious leaders who wanted signs.	Jisas i no wanbel wantaim ol sios lida husait i laik lukim ol mak.
Jesus and the disciples got back into the boat and went across the lake.	Jisas i kalap long bot wantaim ol disaipel bilong en na brukim wara i go long hap sait bilong raunwara.
The disciples had only brought one loaf of bread with them onto the boat.	Ol disaipel i gat wanpela bret tasol taim ol bin kalap long bot na i kam.
Jesus used this bread to warn them to not be like the "leaven" or "yeast" of the Pharisees and of Herod.	Jisas i usim dispela bret long tok lukaut long ol, noken kamap olsem, "bret i gat yis" o "Yis" bilong ol Farisi na Herot.
In Jesus' time, talking about leaven in bread was used as a way to describe corruption.	Long taim bilong Jisas, toktok long bret i gat yis, ol bin usim olsem wanpela wei bilong mekim klia pasin giaman.
The questions are showing that Jesus is frustrated and surprised at how the disciples do not believe or trust Jesus.	Ol kwesten em i askim i soim olsem, em i no amamas na kirap nogut long lukim olsem, ol i no bilipim o tingim em.
Jesus says that their "hearts are hard," which means that the disciples do not have faith to understand who Jesus is or why Jesus does the things he does.	Em i tok olsem, "bel bilong ol i strong tumas" i minim olsem, ol i no gat strongpela tingting long save gut Jisas em husait, o long wanem as em i mekim ol dispela samting.
Jesus thinks that the disciples' unbelief is almost like the Pharisees.	Em i ting olsem, pasin bilong ol long i no inap bilip, em wankain tru long pasin bilong ol Farisi.
Jesus asks the disciples questions about the two miracles of feeding the crowds.	Insait long laspela kwesten Jisas i askim ol disaipel bilong en, em i givim tingting long ol disaipel, long tupela taim em bin givim kaikai long ol tausen manmeri.
However, it seems that the disciples have not understood what Jesus is trying to teach them.	Ol disaipel i no klia gut long wanem samting Jisas i skulim.
In the first scene: Jesus comes back to the western side of the Sea of Galilee.	Namba wan hap bilong stori: Jisas i kam bek gen long hap bilong westen sait bilong Solwara Galili.
The Pharisees hear that Jesus has arrived.	Ol Farisi i harim olsem Jisas i kam pinis.
The disciples think Jesus is talking about bread.	Ol disaipel i ting olsem Jisas i tok long bret bilong kaikai tasol.
Some Pharisees hear that Jesus has arrived and come and argue with Jesus.	Ol Farisi i harim olsem Jisas i kam pinis na ol i tok pait wantaim em.
The Pharisees want to see a miraculous sign to prove Jesus' authority.	Ol laik lukim wanpela mak bilong mirakel long luksave pawa bilong Jisas.
I tell you the truth, I will not give this generation any such sign."	Mi tok tru long yupela, mi no inap soim wanpela mirakel long ol manmeri bilong dispela taim."
Stop and show the map of the Sea of Galilee.	Soim grup wanpela mep bilong Solwara Galili.
Jesus uses this illustration because the Pharisees wanted Jesus to prove his authority by showing miraculous signs, and Herod, the king, wanted to see Jesus perform a miracle.	Tok klia olsem, ol Farisi laik lukim pawa bilong Jisas taim em i soim mak bilong mirakel, na dispela king Erot i laikim Jisas long mekim wanpela mirakel.
But the disciples had forgotten to bring food with them on the boat (they only had one loaf of bread left for them).	Tasol ol disaipel, husait i lus tingting long kisim kaikai i kam wantaim ol long bot (ol i gat wanpela bret tasol i stap bilong ol).
The disciples think Jesus is talking about the fact that they have not brought any bread.	Ol i ting Jisas i toktok long kaikai ol i lusim tingting long kisim i kam long en.
Jesus says, "Why are you arguing about no bread?	Jisas i tok olsem, "Bilong wanem yupela i toktok nabaut olsem, 'Yumi no gat bret'?
Do you not understand yet?	Ating yupela i no klia yet?
Are your hearts too hard to understand?	Ating bel bilong yupela i strong tumas long harim gut klia?
When I fed the 5,000 with five loaves of bread, how many baskets of leftovers did you pick up?"	Taim mi bin givim kaikai long 5,000 man wantaim 5-pela bret, hamaspela basket ol hap hap kaikai yupela i pulapim?"
"Twelve," they answer.	Ol i tok olsem, "12-pela."
"When I fed the 4,000, how many large baskets of leftovers did you pick up?"	"Taim mi bin givim kaikai long 4,000 manmeri, hamaspela ol hap hap kaikai yupela i pulapim?"
"Seven," they answer.	Ol i tok olsem, "7-pela."
Notice that Jesus refers to both the miraculous feedings, both of the 5,000 and of the 4,000.	Save gut olsem, Jisas i tok long tupela wantaim, mirakel bilong givim kaikai long 5,000 manmeri na long 4,000 manmeri.
The characters in this passage are: - Jesus - Jesus' disciples - The Pharisees - Herod (who is only mentioned) As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Ol Farisi - Herot (husait bin tokim insait long stori) Tokim grup long ektim aut dispela stori tupela taim.
In the first scene, Jesus and the disciples arrive back to the western side of the Sea of Galilee.	Namba wan hap bilong stori: Jisas i kam bek gen long hap bilong westen sait bilong Solwara Galili.
The Pharisees hear that Jesus has arrived.	Ol Farisi i harim olsem Jisas i kam pinis.
The Pharisees come to Jesus and start to argue with Jesus.	Ol Farisi i kam na stat long askim kwesten long Jisas.
You may hear things like, "We are trying to trap Jesus" or "We are angry with Jesus.	Yupela bai i harim dispela kain tok olsem, "Mipela laik traim Jisas long luksave long pawa bolng en" o "Mipela i belhat long Jisas."
Jesus says, "Why do these people keep demanding a miraculous sign?	Jisas i pulim bikpela win na askim, "Bilong wanem ol manmeri bilong dispela taim i askim long wanpela mak?
I tell you the truth, I will not give this generation any such sign."	Mi tok tru long yupela, mi no inap soim wanpela mirakel long ol manmeri bilong dispela taim."
The disciples forgot to bring any food.	Tasol ol disaipel, husait i lus tingting long kisim kaikai i kam wantaim ol long bot (ol i gat wanpela bret tasol i stap bilong ol).
The disciples only have one loaf of bread with them.	Ol disaipel i gat wanpela bret tasol taim ol bin kalap long bot na i kam.
Jesus warns them, "Watch out-beware of the yeast of the Pharisees and of Herod."	Jisas i tok strong long ol olsem, "Yupela i mas was gut—Yupela lukaut long yis bilong ol Farisi na long yis bilong Herot."
The disciples begin to argue with each other because they forgot the bread.	Em olsem na ol i tok pait i go kam namel long ol yet, husait i lus tingting long kisim bret na i no kisim i kam.
Jesus knows what they are saying.	Jisas i save long wanem ol i toktok long en.
Jesus says, "Why are you arguing about having no bread?	Jisas i tok olsem, "Bilong wanem yupela i toktok nabaut olsem, 'Yumi no gat bret'?
Jesus says, "You have eyes, can't you see?	Jisas i tok olsem, "Yupela i gat ai, tasol yupela i no lukim ol samting, a?
You have ears, can't you hear?	Yupela i gat iyau, tasol yupela i no harim tok, a?
Jesus asks, "Don't you understand yet?"	Jisas i askim ol olsem, "Yupela i no save yet, a?"
The Pharisees came and began to question Jesus.	Ol Farisi i kam na stat long askim kwesten long Jisas.
The name "Pharisee" means "to be separated."	Nem "Farisi" i minim "bruk na stap longwe."
The Pharisees wanted to test Jesus, so they asked him for a miraculous sign from heaven.	Ol laik traim Jisas, olsem na ol i askim em long wanpela mak bilong mirakel long heven.
A prophecy is a prediction of something that will happen.	Profesi em wanpela tok inap long toksave long wanem samting em bai i kamap.
Jesus sighed deeply and he asked, "Why does this generation ask for a sign?"	Jisas i pulim bikpela win na askim, "Bilong wanem ol manmeri bilong dispela taim i askim long wanpela mak?
This is a question that doesn't require an answer.	Dispela em i no kwesten bilong bekim.
Jesus and the disciples got into the boat and went to the other side.	Jisas i kalap long bot wantaim ol disaipel bilong en na brukim wara i go long hap sait bilong raunwara.
If not, you may say that they got into a boat to go to the other side.	Sapos yupela i nogat, ating yupela i ken tok olsem, ol i kalap long wanpela bot long i go long hapsait bilong raunwara.
Jesus warns his disciples to watch out for the yeast of the Pharisees and that of Herod.	Jisas i tok strong long ol olsem, "Yupela i mas was gut—Yupela lukaut long yis bilong ol Farisi na long yis bilong Herot."
Herod and his family ruled the land of Jesus during this time.	Herot na famili bilong en lukautim ples graun long dispela taim bilong Jisas.
One of them killed John the Baptist.	Wanpela bilong ol i kilim Jon Bilong Baptais.
The Jewish people did not like Herod.	Ol manmeri Juda i no laikm Herot.
In the last questions Jesus asks his disciples, he is reminding them of the two times he fed thousands of people.	Insait long laspela kwesten Jisas i askim ol disaipel bilong en, em i givim tingting long ol disaipel, long tupela taim em bin givim kaikai long ol tausen manmeri.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
After Jesus left the Pharisees who asked him for a sign, Jesus and the disciples crossed over to the northeastern part of the lake and landed in Bethsaida.	Bihain long Jisas i lusim ol Farasi husait i askim em long soim wanpela mak, em wantaim ol disaipel i brukim wara namel long not na sankamap hap bilong raunwara na i go kamap long Betsaida.
Bethsaida was a large village where both Jews and non-Jews lived.	Betsaida em wanpela bikpela hauslain we tupela lain, Juda na ol Jentael i save stap long en.
The passage says, "They arrived at Bethsaida."	Insait long namba wan hap bilong stori, Jisas i kamap long Betsaida.
People brought a blind man to Jesus and asked him to touch the man.	Ol manmeri i kisim wanpela aipas man i kam long Jisas na tok strong long putim han na oraitim em.
The people did not specifically ask Jesus to heal the man.	Ol i no askim Jisas stret long oraitim dispela man.
In that culture, asking someone to put hands on someone, or to touch them, was the same as asking for blessing and healing.	Long wei na pasim bilong ol man long dispela taim, long askim man long putim han long wanpela man, o long holim ol, em i wankain long askim long kisim blesing o long kamap orait.
At the end, Jesus seemed to not want everyone to know what had happened.	Long pinis bilong stori, Jisas i no laik long olgeta man long save wanem samting em i kamapim.
We do not know why Jesus led this man away from the village.	Mipela i no save bilong wanem Jisas i kisim dispela man i go aut long hauslain.
Jesus took the blind man by the hand and led him outside the village.	Jisas i holim han bilong aipas man na kisim em i go aut long hauslain.
Jesus laid his hands on the blind man.	Jisas i putim han gen long ai bilong em.
Jesus then laid his hands on the man.	Jisas i putim han gen long ai bilong em.
They looked like trees walking.	Ol i olsem ol diwai i wokabaut raun."
If anyone on your translation team has a story like that, have them tell it to the group.	Sapos i gat wanpela insait long trensleisen grup i gat wankain stori olsem, askim em long tokim dispela stori long grup.
Jesus laid his hands on the blind man twice.	Jisas i putim han gen long ai bilong em.
The second time, Jesus places his hands on the blind man's eyes.	Jisas i putim han gen long ai bilong em.
The man's sight was completely restored.	Dispela man, tupela ai bilong en i op.
Like in other stories, Jesus tells the man to go directly home without going through the village.	Wankain olsem long ol arapela stori, Jisas i tokim dispela man long go stret long haus na noken i go raun insait long haulain."
Jesus does not say why he has commanded this.	Jisas i no tokaut, bilong wanem em i givim dispela tok lukaut.
Jesus probably did not want the man to tell everyone what had happened.	Ating em i no laikim dispela man i tokim olgeta man wanem samting i kamap long en.
This story is the first of Jesus healing blind men in the book of Mark.	Dispela stori, em namba wan stori bilong Jisas bin oraitim aipas man insait long buk Mak.
Throughout Mark, Mark wants to show the difference between those who see and understand who Jesus is, and those who do not.	Olgeta hap insait long buk Mak, Mak laik long soim ol samting i luk narakain long ol man husait i luksave gut long Jisas em husait, na husait i no luksave gut long Jisas.
Mark also wants people to see that Jesus fulfils the prophecies of Isaiah that say that the promised savior will open the eyes of the blind and open the ears of the deaf-or in other words-heal the blind and heal the deaf.	Na tu, Mak i laikim ol manmeri long luksave, Jisas i inapim dispela tok profesi bilong Aisaia bin pinis tok olsem, wanpela man husait bin promis pinis long en, man bilong kisim bek ol manmeri, bai opim ai bilong ol aipas na opim iyau bilong ol iyaupas—o long narapela wei- long oraitim aipas na iyaupas.
In the first scene: Jesus arrives on the northern shore of the Sea of Galilee, to a village called Bethsaida.	Namba wan hap bilong stori: Jisas i kamap long hap not long nabis bilong Solwara Galili, long wanpela hauslain long Betsaida.
People bring a blind man to Jesus and ask Jesus to heal him.	Ol manmeri i kisim aipas man i kam na askim Jisas long oraitim em.
People bring a blind man to Jesus and beg Jesus to touch the man and heal him.	Ol manmeri i kisim wanpela aipas man i kam long Jisas na tok strong long putim han na oraitim em.
Jesus takes the blind man by the hand and leads him out of the village.	Jisas i holim han bilong aipas man na kisim em i go aut long hauslain.
In the second scene, Jesus begins by spitting on the man's eyes.	Long namba tu hap bilong stori, Jisas stat long spet long ai bilong dispela man.
Then Jesus lays his hands on the man, and asks, "Can you see anything now?"	Orait em i putim han long dispela man na askim em olsem, "Yu lukim wanpela samting, o nogat?"
They look like trees walking around."	Ol i olsem ol diwai i wokabaut raun."
Jesus places his hands on the man's eyes again.	Jisas i putim han gen long ai bilong em.
This implies that the first time Jesus laid his hands on the man, he laid his hands on the man's eyes.	Dispela hap tok, i tok olsem, namba wan taim Jisas i putim han long man, em i putim han bilong en long ai bilong dispela man.
The man's eyes are opened, which means he is able to see clearly, and his sight is completely restored.	Na dispela man ai bilong en i op, i minim olsem, em inap long lukim olgeta samting i kamap klia, na ai bilong en i kamap orait stret.
The characters in this passage are: - Jesus - The blind man - Jesus' disciples (though not mentioned in the story, they would have been with him) - The villagers of Bethsaida As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Aipas man - Ol disaipel bilong Jisas (i no bin tokim insait long stori, ol bin stap wantaim Jisas) - Ol hauslain manmeri bilong Betsaida Tokim grup long ektim aut dispela stori tupela taim.
In the first scene, Jesus and the disciples arrive in Bethsaida.	Insait long namba wan hap bilong stori, Jisas i kamap long Betsaida.
People bring a blind man to Jesus and beg Jesus to touch the man and heal him.	Ol manmeri i kisim wanpela aipas man i kam long Jisas na tok strong long putim han na oraitim em.
Jesus takes the blind man by the hand and leads him out of the village.	Jisas i holim han bilong aipas man na kisim em i go aut long hauslain.
Ask the blind man, "How are you feeling?"	Askim man i ektim aut aipas man, "Yu pilim olsem wanem?"
You may hear things like, "I am confused, I do not know what is happening" or "I have heard that Jesus heals people.	Yupela bai i harim dispela kain tok olsem, "Tingting bilong mi i paul pinis, mi no save wanem samting i wok long kamap," o "Mi gat bikpela tingting olsem Jisas bai oraitim mi."
In the second scene, Jesus spits on the man's eyes and puts his hands on the man's eyes.	Long namba tu hap bilong stori, Jisas spet long ai bilong dispela man na putim han long tupela ai.
Jesus asks the man, "Can you see anything now?"	Jisas i askim dispela man, "Yu lukim wanpela samting, o nogat?"
They look like trees walking around."	Ol i olsem ol diwai i wokabaut raun."
Then Jesus places his hands on the man's eyes a second time.	Jisas i putim han gen long ai bilong em.
The man's eyes were opened.	Dispela man, tupela ai bilong en i op.
Ask the blind man, "How are you feeling?"	Askim man i ektim aut aipas man, "Yu pilim olsem wanem?"
I thought I was only going to be partially healed, but now I am fully healed" or "I am overjoyed.	Mi ting mi bai kamap orait liklik, tasol nau tupela ai bilong mi kamap orait stret" o "Mi amamas narapela kain tru."
The man's sight is completely restored, and he can see everything clearly.	Ai bilong dispela man i kamap orait stret na em inap long lukim olgeta samting klia gut.
Jesus sends him away, saying, "Don't go back into the village on your way home."	Jisas i salim em i go long haus bilong en, na i tokim em olsem, "Yu noken i go raun insait long hauslain taim yu wokabaut i go long haus."
or "Why did you say that to the man?"	o "Bilong wanem yu tok olsem long dispela man?"
They came to Bethsaida and some people brought a blind man and begged Jesus to touch him.	Jisas wantaim ol disaipel i go kamap long Betsaida na sampela manmeri i kisim wanpela aipas man i kam na tok strong long Jisas bai putim han long em.
Jesus and his disciples came to Bethsaida, which was a village where both Jews and non-Jews lived.	Jisas na ol disaipel bilong en i go kamap long Betsaida, em wanpela bikpela hauslain we ol Juda na ol Jentael i save stap long en.
The people did not specifically ask Jesus to heal the man, but they asked him to touch the man.	Ol manmeri i no askim Jisas stret long oraitim dispela man, tasol ol askim em long putim han long aipas man.
In those days, this was a way to ask for blessing and healing.	Long dispela taim bipo, dispela em wanpela wei bilong askim long kisim blesing o long kamap orait.
The man's eyes were opened.	Dispela man, tupela ai bilong en i op.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus and his disciples left Bethsaida on the Sea of Galilee and walked 40 kilometers to the area around the town of Caesarea Philippi.	Jisas na ol disaipel bilong en i lusim Betsaida long Solwara Galili, na wokabaut 40 kilomita i go long hap eria i stap long taun Sisaria Filipai.
We do not know how long this was after Jesus healed the blind man.	Yumi i no save long dispela, hamas taim i stap i kam bihain long Jisas bin oraitim dispela aipas man.
Stop and show your translation team the map of the Sea of Galilee which includes Bethsaida and the northern city of Caesarea Philippi.	Soim ol trensleisen grup dispela mep bilong Solwara Galili wantaim Betsaida na siti i stap long hap not bilong Sisaria Filipai.
Caesarea Philippi was in an area where there was a temple dedicated to the Greek god (from the country of Greece) called Pan.	Sisaria Filipai i stap insait long wanpela hap eria we wanpela tempel bin makim long god bilong Grik (long kantri Gris) na ol i kolim olsem Pan.
Later, the Romans invaded this area.	Bihain ol Rom i kisim dispela eria.
They built a city and named it after the Caesar, or the king, of the Romans.	Ol i kamapim wanpela siti na givim nem bihain long Sisa, o dispela king bilong ol Rom.
This was a place where the people saw the Roman king as a master over them and almost worshipped him.	Dispela em wanpela ples we ol manmeri i lukim king bilong Rom olsem, wanpela masta bilong ol na klostu ol i lotuim em.
This was a good place for Jesus to have a conversation with his disciples about who he really was and why he came.	Dispela em gutpela ples long Jisas toktok i go kam wantaim ol disaipel bilong en, long em i husait tru na bilong wanem em i kam.
Most students asked their religious teachers questions, but Jesus was a different kind of teacher.	Klostu planti sumatin i askim ol kwesten long sios lida bilong ol, tasol Jisas em wanpela narakain tisas.
He asked his students questions.	Em i askim ol kwesten long ol sumatin bilong en.
He was not asking them what his name was, but what kind of person he was and what his purpose was.	Em i no askim ol wanem em nem bilong en, tasol em wanem kain man na wanem em wok bilong en.
John baptized Jesus in the Jordan River.	Jon i baptaisim Jisas long Wara Jodan.
Some people thought Jesus was John the Baptist raised from the dead.	Sampela manmeri i tok long Jisas olsem, em Jon Bilong Baptais i kirap bek long dai.
Others said he was Elijah.	Ol arapela i tok olsem, em Elaija.
Elijah was a famous prophet who did miracles.	Elaija em wanpela bikpela profet husait i kamapim ol mirakel.
The people assumed Jesus was some sort of prophet, because he taught and did miracles like the prophets.	Ol manmeri i save, Jisas em wanpela kain profet, bikos em i skulim tok na kamapim ol mirakel olsem ol profet.
Peter said to Jesus, "You are the "Messiah" or "Christ."	Pita i tok long Jisas olsem, em "Mesaia" o "Krais."
David was an important king in the Old Testament.	Devit em wanpela bikpela king insait long Olpela Testamen.
"Messiah" and "Christ" are the same terms in different languages.	"Mesaia" na "Krais" em wankain tok long narapela narapel tokples.
Jesus strongly warned the disciples not to tell anyone that Jesus was the Messiah.	Jisas i tok strong na tambuim ol long noken tokim wanpela man olsem, em i Mesaia.
He did not want to publicly call himself Messiah yet when people were expecting something different.	Em i no laik, long ai bilong olgeta man kolim em yet olsem Mesaia, taim ol manmeri i tingting long narapela samting.
Jesus warns the disciples not to tell anyone about him.	Jisas i tok strong long ol olsem noken tokim wanpela man dispela tok.
Jesus and his disciples are walking north, into the higher elevations of the mountains towards Caesarea Philippi.	Em wantaim ol disaipel bilong en wokabaut long hap not i go antap long mauten i stap antap tumas long sait bilong Sisaria Filipai.
As they are walking, Jesus asks, "Who do people say I am?"	Taim ol wokabaut yet, Jisas i askim ol olsem, "Ol manmeri i save tok, mi husait?"
Jesus then asks, "Who do you say I am?"	Orait Jisas i askim ol gen, "Na yupela yet i tok mi husait?"
Jesus warns the disciples not to tell anyone that Jesus is the Messiah.	Jisas i tok strong na tambuim ol long noken tokim wanpela man olsem, em i Mesaia.
The characters in this passage are: - Jesus - Jesus' disciples - Peter, one of Jesus' disciples - John the Baptist is mentioned - Elijah and other prophets are mentioned As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Pita, wanpela bilong ol disaipel bilong Jisas - Jon Bilong Baptais buk i tokaut - Elaija na ol arapela profet buk i tokaut Tokim grup long ektim aut dispela stori tupela taim.
Jesus and his disciples are walking north, towards Caesarea Philippi, which is at a higher elevation.	Jisas na ol disaipel bilong en i wokabaut long hap not, long sait Sisaria Filipai, em long mauten i stap antap tumas.
As they are walking, Jesus asks the disciples questions.	Taim ol i wokabaut yet, Jisas i askim ol kwesten.
Jesus asks, "Who do people say I am?"	Jisas i askim ol disaipel bilong en, "Ol manmeri i save tok, mi husait tru?"
His disciples reply, "Well, some say John the Baptist, some say Elijah, others say you are one of the other prophets."	Ol disaipel bilong en i bekim tok olsem, "Gutpela, sampela ol i save tok, yu Jon Bilong Baptais, sampela i tok, yu Elaija, na ol arapela i save tok, yu wanpela bilong ol arapela profet."
You may hear things like, "We are wondering why Jesus asked us that question," "We are wondering if Jesus is going to explain to us who he is," "Some of us believe Jesus is John the Baptist," or "Some of us believe Jesus is Elijah, or another prophet.	Yupela bai i harim dispela kain tok olsem, "Mipela i tingting planti bilong wanem Jisas i askim dispela kwesten long mipela," "Mipela i tingting planti long Jisas inap tokim klia long mipela em husait tru," "Sampela bilong mipela i bilipim Jisas olsem, em Jon Bilong Baptais," o "Samepla bilong mipela i bilipim Jisas olsem, em Elaija, o narapela profet."
Then Jesus asks the disciples, "Who do you say I am?"	Jisas i askim ol disaipel bilong en, "Ol manmeri i save tok, mi husait tru?"
Peter replies, "You are the Messiah."	Na Pita i bekim tok olsem, "Yu, em dispela Mesaia."
Jesus warns the disciples not to tell anyone about him.	Jisas i tok strong long ol olsem noken tokim wanpela man dispela tok.
You may hear things like, "I am very proud that the disciples seem to be beginning to understand who I am" or "It is not time for this to be known, so I want to keep this just among me and my disciples."	Yupela bai i harim dispela kain tok olsem, "Mi amamas tru olsem ol disaipel i stat long luksave na klia gut, mi husait tru" o "Em i no taim bilong en stret long kamap ples klia, olsem na mi laikim dispela tok i stap hait namel long mi wantaim ol disaipel bilong mi."
Jesus and his disciples went on to the villages around Caesarea Philippi.	Jisas na ol disaipel bilong en i go long ol hauslain i stap raun long Sisaria Filipai.
They left the area of Galilee and went to Caesarea Philippi.	Ol i lusim hap bilong Galili na i go long Sisaria Filipai.
As they were walking along, Jesus asked his disciples, "Who do people say I am?"	Taim ol wokabaut yet, Jisas i askim ol olsem, "Ol manmeri i save tok, mi husait?"
And the disciples replied, "Some say John the Baptist."	Na ol i bekim tok olsem, "Sampela ol i save tok, yu Jon Bilong Baptais."
Other people say that you are Elijah or one of the prophets.	Ol arapela i tok olsem, em Elaija.
Jesus asks his followers, "Who do you say I am?"	Jisas i askim ol disaipel bilong en, "Ol manmeri i save tok, mi husait tru?"
And Peter answered, "You are the Messiah."	Na Pita i bekim tok olsem, "Yu, em dispela Mesaia."
Another term for Messiah is Christ.	Narapela nem bilong Mesaia, em "Krais".
Messiah is the Hebrew term, in the original language of the Jewish people.	Mesaia em nem long tokples Hibru (namba wan tokples bilong ol manmeri Juda).
Christ is the Greek term, which is the language of the time when Jesus lived.	Krais em nem long tokples Grik (tokples bilong taim bilong Jisas bin stap long en).
You can re-say the word itself using your language's way of making names, but it would also be good to include a short phrase that explains the meaning.	Yupela i ken tokim gen dispela wod bilong em yet, usim tokples wei bilong yupela long kolim ol nem, tasol em bai gutpela long putim sotpela haptok inap mekim klia dispela mining.
You could say something like: "Christ, the appointed one" or "Christ, the promised Savior" or "Christ, who comes from God."	Yupela bai inap kolim nem olsem: Krais, makim pinis long en o Krais, man bilong kisim bek, promis pinis long en o Krais husait i kam long God
In this step, hear Mark 8:31-9:1 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 8:31-9:1 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Peter said in the story before this that he believes Jesus is the Messiah, or the Christ.	Pita bin tok pinis insait long dispela stori bipo long dispela, olsem em bilipim Jisas, em Mesaia, o Krais.
Jewish people thought the Messiah would come and save them from the bad government.	Ol manmeri Juda ting Mesaia bai i kam na sevim ol long dispela gavaman nogut.
Although Jewish Scripture (or the Old Testament) said that the Messiah would suffer and die, in Jesus' time no one understood that.	Em olsem tasol, holi buk bilong ol Juda (Olpela Testamen) i tok olsem, Mesaia bai kisim taim nogut na dai, long taim bilong Jisas, nogat wanpela man bin save gut long dispela.
But Jesus wants to tell his disciples what the Messiah will really do.	Tasol Jisas laik long tokim ol disaipel bilong en olsem, i tru Mesaia bai i mekim.
Jesus did not say that he was the Messiah, but he called himself the "Son of Man."	Jisas i no tok olsem em Mesaia, tasol em i kolim em yet "Pikinini bilong Man."
Elders were non-religious leaders in the community.	Ol hetman, em ol i no sios lida insait long komuniti.
Peter pulled Jesus to one side to rebuke or reprimand Jesus.	Pita i kisim Jisas i go long arere na tokhat na krosim em.
That's why Peter was surprised and rejected Jesus' idea.	Em olsem na Pita kirap nogut na givim baksait long tingting bilong Jisas.
In fact, Mark uses the same word for Peter rebuking Jesus as he uses when Jesus rebukes demons.	Em i tru olsem, Mak usim dispela sem wod long Pita i krosim Jisas olsem, em bin usim taim, Jisas bin krosim ol spirit nogut.
Peter did not like this idea and did not want Jesus to suffer and die.	Pita i no laikim dispela tingting na i no laikim Jisas long kisim taim nogut na dai.
Jesus is not telling Peter to go away.	Jisas i no tok long Pita bai i go aut olgeta.
Jesus tells his disciples that they have to understand what God is trying to do and give up their own ideas of what the Messiah should do.	Jisas i tokim ol disaipel bilong en olsem, ol mas save gut long wanem samting, God i traim long mekim, na ol i mas lusim tingting bilong ol yet long wanem samting Mesaia bai i mekim.
Mark probably put together a lot of Jesus' similar teachings in this section.	Mak i putim planti wankain skul tok bilong Jisas wantaim insait long dispela hap.
Jesus tells people that they have to give up their own way of doing things and do things the way Jesus does them.	Jisas i tokim ol manmeri olsem, ol i mas givim baksait long bihainim wei bilong ol long mekim ol samting, na mekim ol samting long bihainim wei bilong Jisas.
The Roman government made people carry the crosspiece of their own cross to their place of execution.	Gavaman bilong Rom i save mekim ol manmeri long karim hap diwai bilong diwai kros, na i go long ples bilong kilim man i dai.
"To take up your cross" did not mean that you had to be crucified, but it was like a death in that your old ways "died," so that you could do things the way Jesus does them.	"Long karim diwai kros bilong yu yet," em i no minim olsem, ol bai kilim yu i dai, tasol em i olsem wanpela dai insait long olpela pasin bilong yu i "dai," em olsem yu inap long mekim ol samting bihainim wei Jisas i mekim.
"Giving up your life for my sake" means to stop doing your old things and start doing things in order to share the good news about Jesus.	"Yu mas daunim laik bilong yu yet long givim biknem long mi" i minim long stopim olpela pasin bilong yu, na stat long mekim ol samting inap long autim Gutnius bilong Jisas i go kam.
Stop here and discuss with your translation team: What do people do when they follow a popular religious leader?	Stop long hia na diskas wantaim trensleisen grup bilong yu: Ol manmeri i save mekim wanem, taim ol i bihainim wanpela bikpela lida bilong ol sios?
How do they show their devotion to him?	Ol i save soim laikim bilong ol long em, olsem wanem?
Do they give up everything when they follow him or her?	Ol i save lusim olgeta samting, taim ol i bihainim dispela man o meri?
Jesus then talks about life using market language.	Orait Jisas i toktok long laip, usim tokples bilong mekim maket.
Discuss as a group what to do with these questions that don't require an answer: You may either ask the question like Jesus did, or you may make a statement like, "You will not gain anything if you have the whole world but lose your souls."	Diskas olsem grup, yupela bai i mekim wanem long ol dispela retorikol kwesten: Yupela inap long askim ol kwesten olsem Jisas i askim, o yupela inap long mekim wanpela haptok olsem "Yupela i no inap winim wanpela samting, sapos yupela inapim olgeta samting bilong dispela graun, na lusim laip bilong yupela."
Jesus talks about losing your soul.	Jisas i toktok long lusim laip bilong yu.
The soul represents your life and living forever with God.	Dispela laip i makim laip bilong yu na stap oltaim wantaim God.
But what we really want is to live forever with God.	Tasol wanem yumi laikim tru, em long stap oltaim wantaim God.
So we should not be ashamed of Jesus.	Olsem na yumi noken pilim sem long Jisas.
Jesus says that even though we live among people like that, we should not be ashamed of Jesus.	Jisas i tok olsem, maski yumi stap namel long ol dispela kain manmeri, yumi noken pilim sem long Jisas.
Jesus goes back and forth here between calling himself "I" and calling himself "Son of Man."	Jisas i go kam namel long hia na kolim em yet "Mi" na kolim em yet Pikinini bilong Man.
In this way, Jesus is clearly saying that he is the Son of Man-he is the Messiah.	Long dispela wei, Jisas i tok klia olsem, em i Pikinini Bilong Man—em i dispela Mesaia.
When Jesus comes back, the angels will come with Jesus.	Taim em i kam bek, ol ensel bai i kam wantaim em.
He promises that what he is about to say will happen.	Em i promis olsem, wanem em laik long tokim bai i kamap.
He says that some of them will not "taste death," or "die," before they see God's Kingdom.	Em i tok olsem, sampela bilong ol bai i no inap "lukim dai," o "dai," na ol bai i lukim kingdom bilong God.
That means that some people in the crowd will see Jesus get glory and honor.	Dispela i minim olsem, sampela man long bikpela lain manmeri bai i lukim Jisas kisim strong na biknem.
In the next story, some of Jesus' disciples will see Jesus shining and wonderful.	Insait long narapela stori, sampela bilong ol disaipel bilong Jisas, bai i lukim Jisas bai kamap olsem lait i sut na kamap gutpela moa.
And later, they will see Jesus carry out God's will and win the battle against death.	Na bihain, ol bai i lukim Jisas bai i bihainim laik bilong God na winim pait bilong dai.
This is the first part of God's Kingdom coming to Earth.	Dispela em namba wan hap bilong Kingdom bilong God bai i kam long dispela graun.
In the first scene: Jesus continues to walk with his disciples towards Caesarea Philippi, and he begins to tell them that he, the Son of Man, will suffer and die.	Namba wan hap bilong stori: Jisas i wokabaut yet wantaim ol disaipel bilong en i go long hap bilong Sisaria Filipia, na em i stat long tokim ol olsem, em dispela Pikinini Bilong Man, bai kisim taim nogut na i dai.
In the second scene: Peter takes Jesus aside and tells him that he should not say such things.	Namba tu hap bilong stori: Pita i kisim Jisas i go long arere na tokim em olsem, em i no inap long tokim dispela tok.
Jesus says, "Get away from me, Satan."	Jisas i tok olsem, "Satan, yu go baksait long mi."
Jesus says he will suffer and be killed, but three days later he will rise from the dead.	Em i tok olsem, em bai i kisim taim nogut na ol bai i kilim em i dai, tasol long de namba 3 em bai i kirap bek long dai.
In the second scene, Peter takes Jesus away from the other disciples, and strongly rebukes Jesus for saying these sorts of things.	Long namba tu hap bilong stori, Pita i kisim Jisas i go longwe long ol disaipel, na tokhat na krosim em, long wanem em i tokim ol dispela kain toktok.
Jesus tells Peter, "Get away from me Satan!"	Em i tokim Pita olsem, "Satan, yu go baksait long mi!"
In the first part of his teaching, Jesus explains that if someone wants to be his follower, they must give up their own life and way of living.	Long namba wan hap, Jisas i tok klia olsem, sapos wanpela man laik bihainim Jisas, ol mas daunim laik bilong ol yet na stop long bihainim wei bilong ol.
Jesus explains that, in a market, there is profit and gain.	Narapela gen, Jisas i tok klia olsem, long maket, i gat win mani na lus mani.
Jesus says, "How do you benefit if you gain the whole world but lose your own soul?	Jisas i tok olsem, "Sapos wanpela man i kisim olgeta samting bilong graun, tasol sol bilong em yet i lus, orait dispela olgeta samting bai i helpim em olsem wanem?"
In the third section, Jesus says, "If anyone is ashamed of me and my message, the Son of Man will be ashamed of that person when he returns with the glory of his Father and the holy angels."	Long namba tri hap bilong dispela semon, "Sapos wanpela man i sem long mi na long tok bilong mi, Pikinini Bilong Man bai i sem long dispela man, taim em i kam bek wantaim strong na pawa bilong God na ol holi ensel."
Peter may have been reflecting here that Jesus might be speaking about him being ashamed of the words that Jesus had just been speaking.	Ating Pita bin tingting planti olsem, Jisas i mas toktok long em i sem long tok bilong Jisas, nau tasol em i tokaut long en.
Jesus concludes by saying, "I tell you the truth, some standing here will not taste death (or die) before they see the kingdom of God arrive in great power."	Long pinis bilong dispela semon, Jisas i tok olsem, "Mi tok tru long yupela, sampela man i sanap long hia bai ol i no inap dai yet, na ol bai i lukim kingdom bilong God i kam wantaim bikpela strong bilong en."
In the first scene, Jesus is walking with his disciples and explaining to them that he will suffer and die but will rise from the dead.	Long namba wan hap bilong stori, Jisas i wokabaut wantaim ol disaipel bilong en na i tokim klia long ol olsem, em bai i kisim bikpela taim nogut na dai, tasol em bai i kirap bek long dai.
or "We still do not fully understand."	o "Mipela i no save na klia gut yet."
In the second scene, Peter takes Jesus aside and reprimands Jesus.	Long namba tu hap bilong stori, Pita i kisim Jisas i go longwe long ol disaipel, na tokhat na krosim em, long wanem em i tokim ol dispela kain toktok.
Jesus turns around and looks at his disciples.	Jisas i tanim na i lukluk long ol disaipel bilong en.
Then Jesus reprimands Peter, saying, "Get away from me, Satan!"	Em i tokhat na krosim Pita na i tok olsem, "Satan, yu go baksait long mi!"
In scene three, Jesus preaches his sermon to the crowds.	Long namba tri hap bilong stori, Jisas i autim semon bilong en long ol bikpela lain manmeri.
At the end of this sermon, Jesus says, "I tell you the truth, some standing here right now will not die until they see the kingdom arrive in great power."	Dispela "tok" Jisas i tok long hia, i toktok long em bai i dai na kirap bek gen. Long pinisim semon, Jisas i tok olsem, "Mi tok tru long yupela, sampela man i sanap long hia bai i no inap dai yet na ol bai lukim kingdom bilong God bai i kam wantaim pawa."
Jesus then began to tell them that the son of Man must suffer and be rejected by the elders, the leading or chief priests, and the teachers of religious law.	Orait Jisas i stat long tokim ol olsem, Pikinini Bilong Man bai i kisim bikpela taim nogut na ol hetman, ol hetpris na ol saveman bilong lo bai i givim baksait long en.
He would be killed, but three days later he would rise from the dead.	Jisas i tok olsem, bihain long namba 3 dei, em bai i kirap bek long dai.
In the Old Testament this phrase "son of man" simply meant a human being.	Insait long Olpela Testamen, dispela hap tok, "Pikinini bilong Man" i minim wanpela man long bodi sait.
The "Son of Man" is the person to whom, in Daniel 7, God gives all authority and power.	"Pikinini bilong Man" em dispela man insait long buk Daniel 7 i toktok long en, God i save givim olgeta pawa na namba.
Jesus probably likes this term because the title can refer to an ordinary human being or to a supernatural being like it does in Daniel 7.	Ating Jisas i laikim dispela tok long wanem dispela biknem, em i ken toktok long wanpela man nating long bodi sait, o long wanpela man long spirit sait, buk Daniel 7 i toktok long en.
The term Son of Man forces people to decide if Jesus is man or God.	Dispela tok, 'Pikinini bilong Man' i save strongim man long luksave olsem Jisas em man nating o em God.
Jesus speaks of himself in the third person when he gives himself this title.	Jisas i tok long em yet insait long namba tri ples bilong man, taim em i givim em yet dispela biknem i gat namba.
You may need to add a short phrase to make it clear.	Ating yupela bai nid long putim wanpela sotpela haptok antap long en na mekim klia.
Elders were non-religious leaders in the community.	Ol hetman, em ol i no sios lida insait long komuniti.
Jesus said that three days later he would rise from the dead.	Jisas i tok olsem, bihain long namba 3 dei, em bai i kirap bek long dai.
This means "on the third day."	Dispela i minim "long namba 3 dei."
Peter took Jesus aside and began to rebuke Jesus for saying these things.	Pita i kisim Jisas i go long arere na stat long tokhat na krosim Jisas long mekim ol dispela kain tok.
Then Jesus said to Peter, "Get away from me, Satan."	Orait Jisas i tok long Pita, "Satan, yu go baksait long mi."
This name Satan refers to the spiritual being, whom God created, who is the leader of the evil spiritual beings who decided to rebel against God.	Dispela nem Satan, i tok long spirit man, husait God bin mekim em long kamap lida bilong ol spirit nogut man na kamapim tingting long birua wantaim God.
"Get behind me Satan" means that Jesus wants the idea from Satan to go away completely.	Satan, yu go baksait long mi, Jisas i minim olsem, ol dispela tingting i kam long Satan i mas go aut olgeta.
Jesus calls the crowd to him with his disciples and he says, "If any of you wants to be my follower, you must give up your own way, take up your cross, and follow me."	Jisas i singautim ol bikpela lain manmeri wantaim ol disaipel bilong en i kam na i tok olsem, "Sapos wanpela man i laik bihainim mi, orait em i mas daunim laik bilong em yet na stop long bihainim wei bilong en, na em i mas karim diwai kros bilong en na bihainim mi.
The Romans nailed together two pieces of wood in the form of a cross and stretched out the arms and legs of the prisoners on it.	Ol Rom i save nilim tupela hap palan diwai olsem diwai kros, na ol i save opim han lek bilong ol kalabus man i go kam na putim antap long dispela diwai kros.
They nailed the arms and legs to the wood, and the prisoner usually died after several hours, when they could no longer breathe.	Ol i save nilim han lek long dispela palan diwai, na ol kalabus i save dai bihain long sampela aua, taim ol i no inap long pulim win.
We live forever with God.	Yumi i stap oltaim wantaim God.
You may even translate this word as "life," if your people understand that life represents our thoughts and emotions also.	Ating yupela inap trensleitim dispela wod olsem "laip," Sapos ol manmeri bilong yupela inap klia, olsem laip i makim ol tingting na pilim bilong yumi tu.
Angels appear to humans in human form, they are inferior or less than Jesus, and they often come with a specific message to do or a specific task.	Ol ensel i save kamap long ol man olsem man nating, ol i no winim Jisas o kamap bikpela moa long Jisas, na oltaim ol i save kam wantaim spesol tok o spesol wok.
Mark added the term holy to angels to show that the angels are set apart for God's purposes.	Mak i putim dispela tok "holi" long ensel long soim olsem, ol ensel bin makim pinis long wok bilong God.
Jesus said, "They won't die before they see the kingdom of God arrive in great power."	Jisas i tok olsem, "Ol bai i no inap long dai, inap ol i lukim dispela Kingdom bilong God i kam wamtaim bikpela pawa."
The kingdom of God in the New Testament refers to the time when God comes to rule-his reign and authority which begins its fulfillment with Jesus' ministry on earth and people's acceptance of him.	Kingdom bilong God insait long nupela Testamen, em i tok long taim God i kam long bosim olgeta samting—pawa na namba bilong em i stat long kamap tru stret wantaim wok ministri bilong Jisas long dispela graun, na long ol manmeri bin kisim em.
Later, the perfect Kingdom will come.	Bihain gutpela Kingdom stret bai kam.
In this step, hear Mark 1:21-28 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 1:21-28 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Capernaum was an important town on the main road between Egypt and Damascus.	Kapenum em wanpela impoten taun long bikpela rot namel long Isip na Damaskas.
It became the headquarters for Jesus during his ministry in the Galilee area.	Em i kamap hetkota bilong Jisas long taim em i wok misin insait long hap Galili.
Stop here and show your translation team a map of the Sea of Galilee that shows Capernaum, Egypt, and Damascus.	Stop long hia na soim ol trensleita bilong yu wanpela mep bilong Solwara Galili i soim we Kapenum, Isip na Damaskas i stap.
The synagogue was the town's place of worship.	Dispela sinagok em ples bilong lotu i stap insait long hauslain.
Mark does not tell us what Jesus taught on this day, but we know that Jesus' teaching was unusual.	Mak i no tokim yumi wanem samting Jisas i skulim long dispela dei sabat, tasol yumi save olsem skul bilong Jisas i go narapela kain tru.
Jesus commands the evil spirit "Be quiet and come out of the man!"	Bihain long dispela, Jisas i tokim spirit nogut long lusim dispela man, Stopim pilai.
Mark likes to show this theme in his stories, and he's often showing us the competition between Jesus as good and Satan as evil.	Mak i laik long soim dispela het tok insait long buk bilong en—na oltaim em i save soim yumi long resis i stap namel long Jisas (gutpela) na Satan (nogut).
How do they get healed from this trouble?	Ol i save kamap orait long dispela kain hevi olsem wanem?
In the first scene: Jesus and his four disciples, fishermen who he just called to follow him, are now in the town of Capernaum.	Namba wan hap bilong stori: Jisas na 4-pela man husait i bihainim em, ol man bilong painim pis nau tasol em bin singautim ol long bihainim em, nau ol i stap long taun Kapenum.
Jesus reprimands the evil spirit and commands that it leave the man.	Jisas i hatim dispela spirit nogut na tokim em long lusim dispela man na kam aut.
At this, the evil spirit screams, throws the man into convulsions, and comes out.	Long dispela tok, spirit nogut i bikmaus na singaut, sakim dispela man na pundaunim em long graun, na em i kam aut.
In the third scene: The audience is amazed.	Namba tri hap bilong stori: Ol manmeri i kirap nogut.
They begin to discuss what happened and Jesus' authority.	Ol i stat long diskasim wanem samting i kamap na long namba Jisas i gat long en.
News about Jesus spreads quickly throughout the entire region of the Galilee.	Nius bilong Jisas i go aut hariap tru long olgeta hap bilong Galili.
We are now in a different context-the town of Capernaum, inside a synagogue, on a Sabbath day.	Nau yumi stap long narapela bikpela tingting—dispela taun long Kapenum, insait long sinagok, long dei Sabat.
Jesus would have been sitting down, teaching.	Ating Jisas bin sindaun long givim skul tok.
It is the evil spirit who is talking when he recognizes who Jesus is.	Dispela em spirit nogut i wok long toktok inap taim em i luksave husait em Jisas.
Be sure that your translation shows that it is the evil spirit talking.	Mekim gut long trenslesen bilong yupela long soim olsem em spirit i toktok.
This story has 3 scenes.	Dispela stori em i gat 3-pela hap bilong en.
The characters in this passage are: - Jesus - Jesus' four companions/disciples-Simon, Andrew, James, and John - People in the synagogue, including local people and religious leaders - The man possessed by an evil spirit - People outside of the synagogue (those within the synagogue spread the news to people throughout the whole region) - The evil spirit As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - 4-pela man husait i bihainim Jisas (nau tasol Jisas i singautim ol long en) - Ol manmeri i stap insait long sinagok wantaim: - Ol hauslain manmeri - Ol lida bilong lotu - Man husait spirit nogut i stap insait long en - Ol manmeri i stap autsait long sinagok (ol manmeri husait i stap insait long sinagok i tok autim dispela nius i go long olgeta hap) - na dispela spirit nogut Tokim grup long ektim aut dispela stori tupela taim.
Jesus commands the evil spirit to leave the man.	Jisas i hatim dispela spirit nogut na tokim em long lusim dispela man na kam aut.
It was a centre of fishing and trading.	Em hap bilong painim pis na salim.
Several of his disciples were fishermen from this town.	Sampela disaipel bilong em, em ol man bilong painim pis long dispela taun.
Stop here and show your translation team a map of the Sea of Galilee with Capernaum, Egypt, and Damascus.	Stop long hia na soim trensleisen grup wanpela mep bilong Solwara Galili wantaim Kapenum, Isip na Damaskas.
People did not do sacrifices in synagogues.	Ol manmeri i no save mekim ofa insait long ol sinagok.
These were local congregations of Jews who gathered on the Sabbath and special feast days to pray, read Scripture, hear teaching, and sometimes judge community disputes.	Dispela em ol hauslain lotu manmeri bilong ol Juda husait i save kam bum long Sabat (lotu dei bilong malolo) na spesol taim bilong bum kaikai, prea, ridim tok i stap long buk baibel, na sampela taim long skelim ol hevi bilong komuniti.
In other words, they were amazed at the way Jesus was teaching because he taught like someone with authority.	Ol manmeri bin kirap nogut long em i givim skul long en— o long narapela wei bilong tok, ol bin kirap nogut long wei em i givim skul bikos em bin skulim ol olsem wanpela man i gat namba.
The evil spirit used a name for Jesus that showed that he knew who he was and where he came from.	Dispela spirit nogut usim wanpela nem bilong Jisas long soim olsem em i save, Jisas em husait na em i kam long we.
The evil spirit hoped to gain some control or power over Jesus by using his name.	Dispela spirit nogut i gat tingting long kisim strong long kontrolim, o kisim pawa long daunim Jisas long usim nem bilong em.
Stop here and show your translation team a map of Galilee that shows Nazareth.	Stop long hia na soim trensleisen grup bilong yu wanpela mep bilong Galili, we Nasaret i stap long en.
Capernaum was on the side of the Sea of Galilee and in the region of Galilee.	Galili Kapenum i stap long arere bilong Solwara Galili na insait long dispela hap bilong Galili.
In this step, hear Mark 9:2-13 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 9:2-13 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
However Jesus also promises that some people in the crowd would see the kingdom of God come in glory.	Tasol em i tok promis tu olsem, sampela man namel long ol bikpela lain manmeri bai i lukim Kingdom bilong God i kam wantaim bikpela lait.
In this story, Peter, James, and John begin to see Jesus' glory.	Insait long dispela stori, Pita, Jems na Jon i stat long lukim strong bilong Jisas.
Even though Jesus will still have to suffer, this story gives a picture of what his glory and majesty will look like.	Maski Jisas bai i kisim bikpela taim nogut, dispela stori i soim wanpela piksa, wanem em strong na biknem bilong en, em bai i luk olsem wanem.
He glowed like a bright light.	Em i lait olsem wanpela lait i sut.
There are two men with Jesus-Moses and Elijah.	Tupela man i stap wantaim Jisas—Moses na Elaija.
Jesus came to make the old religious law complete and to save them.	Jisas i kam long inapim olpela lo bilong lotu i kamap strong na long sevim ol.
In the Jewish Scripture, it says that the prophet Elijah will come back to prepare the way for the Messiah or Savior.	Insait long holi buk bilong ol Juda (yumi save olsem, em Olpela Testamen) em i tok olsem, profet Elaija bai kam bek long redim rot bilong Mesaia o man bilong kisim bek ol manmeri.
Elijah symbolizes that Jesus is truly the Messiah the Jews have been waiting for.	Elaija i makim olsem, Jisas em tru Mesaia ol Juda bin wetim em long kam.
Peter and the other disciples are frightened.	Pita na ol arapela disaipel i pret tru.
That's why Peter seems to say the first thing he thinks of.	Em olsem na Pita i kirap long tokim namba wan samting em i tingim long en.
God stopped Peter because it was not time to build memorials to Jesus.	God i stopim Pita, bikos em i no taim bilong wokim wanpela samting olsem memori bilong Jisas.
First, Jesus has to suffer and die and be raised from the dead.	Namba wan samting em i olsem, Jisas mas kisim bikpela taim nogut, dai na kirap bek.
Jesus does not say anything to Peter; instead, God answers.	Jisas i no mekim wanpela tok long Pita, tasol God i bekim tok.
On the way down the mountain, Jesus told the disciples not to tell anyone what happened.	Taim ol i wokabaut long rot i kam daun long mauten, Jisas i tokim ol disaipel long noken tokim wanpela man wanem samting i kamap.
He knew that the disciples still did not fully understand Jesus' purpose on the earth.	Em i save pinis olsem, ol disaipel i no save gut na klia yet, wanem wok bilong Jisas long dispela graun.
The three disciples ask Jesus why Elijah must come before the Messiah.	Ol tripela disaipel i askim Jisas, bilong wanem Elaija i mas kam bipo long Mesaia.
But the disciples thought that Elijah would prepare the people for a Messiah that would save them from their rulers.	Tasol ol disaipel i ting olsem, Elaija bai i redim ol manmeri bilong wanpela Mesaia inap long em bai i sevim ol long lukautim bilong king nogut bilong ol.
Instead, Jesus reminds them that the Messiah must also suffer.	Em olsem tasol, Jisas i kirapim tingting bilong ol gen olsem, Mesaia i mas kisim bikpela taim nogut tu.
The disciples have a wrong idea of what Elijah's job and the Messiah's job is.	Ol disaipel i gat rong tingting long wok bilong Elaija na long wok bilong Mesaia.
Then Jesus identifies who Elijah is.	Orait Jisas i tokaut klia husait em Elaija.
Jesus is describing John the Baptist here.	Jisas i toktok long mekim klia Jon Bilong Baptais long hia.
What kinds of things do they do?	Wanem kain ol samting ol i save mekim?
Are they involved politically or socially?	Ol i save mekim wok bilong politik sait o long sait bilong ol manmeri insait long komuniti?
Or do they only talk about religious subjects?	O ol i save toktok tasol long wok bilong lotu?
In the first scene: Jesus takes three of his disciples, Peter, James, and John, up a high mountain where he changes in his appearance and Elijah and Moses appear.	Namba wan hap bilong stori: Jisas i kisim tripela disaipel bilong en, Pita, Jems na Jon i go antap long wanpela mauten i stap antap tru, na bodi bilong en i senis na Elaija na Moses i kamap long hap.
Peter says to Jesus, "Let's build tents for you, Moses, and Elijah."	Pita i tok long Jisas olsem, "Yumi wokim ol haus sel bilong yu, Moses na Elaija."
In the fourth scene: The disciples ask Jesus, "Why do the teachers of the religious law insist that Elijah must return before the Messiah comes?"	Long namba fo hap bilong stori, ol tripela disaipel i askim Jisas, bilong wanem ol saveman bilong lo i tok strong olsem, Elaija i mas kam bek bipo long Mesaia i kam.
Jesus takes only three of his disciples, Peter, James, and John, up onto a high mountain to be alone.	Jisas i kisim ol tripela disaipel bilong en tasol, Pita, Jems na Jon i go antap long wanpela mauten i stap antap tru na ol yet i stap.
God's voice says, "This is my dearly loved son, listen to him."	Wanpela singaut i tok olsem, "Dispela em i Pikinini bilong mi, mi laikim em tumas, harim tok bilong en."
The disciples must have had their eyes closed-another gospel describes them as having their faces to the ground-because the text says, "When they looked around Moses and Elijah were gone and they were only with Jesus."	Ating ol ai bilong ol disaipel i mas pas—long narapela buk gospel i mekim klia long ol olsem, ol i putim pes i go daun long graun—long wanem, tok i stap long buk i tok olsem, "Taim ol i lukluk raun, Moses na Elaija i go pinis na ol i stap wantaim Jisas tasol."
As they walk down the mountain, Jesus tells the three disciples not to tell anyone what they have seen until he rises from the dead.	Taim ol i lusim mauten na i go daun bek, Jisas i tokaut klia long ol olsem, yupela i no ken tokim wanpela man long wanem samting yupela bin lukim, i go inap long taim Jisas i kirap bek long dai.
Here Jesus says "the Son of Man," referring to himself.	Long hia Jisas i tok olsem, "dispela Pikinini Bilong Man," em i toktok long em yet.
The three disciples ask Jesus why the teachers of the religious law insist that Elijah must return before the Messiah comes.	Long namba fo hap bilong stori, ol tripela disaipel i askim Jisas, bilong wanem ol saveman bilong lo i tok strong olsem, Elaija i mas kam bek bipo long Mesaia i kam.
Jesus tells them that Elijah gets everything ready.	Jisas i tokim ol olsem, Elaija i redim olgeta samting.
Then he asks them a question he does not expect an answer to: "Why does the scripture say that the Son of Man must suffer greatly and be treated with utter contempt?	Na em i askim wanpela kwesten i no gat ansa bilong en: "Bilong wanem holi buk i tok olsem, dispela Pikinini Bilong Man i mas kisim bikpela taim nogut na ol bai bagarapim em long tok nogut?
But I tell you Elijah has already come and they chose to abuse him just as the scriptures predicted."	Tasol mi tokim yupela, Elaija bin kam pinis na ol i mekim nogut long em bihanim stret tok i stap long holi buk.
The characters in this story include: - Jesus - Peter - James - John - The voice of God - Elijah - Moses - Teachers of the religious law (who are referred to in the disciples' questions) As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Pita - James - Jon - singaut bilong God - Elaija - Moses - Ol saveman bilong lo (i toktok long ol tu insait long kwesten bilong ol disaipel) Tokim grup long ektim aut dispela stori tupela taim.
Jesus completely changes his appearance and Elijah and Moses appear and begin talking with Jesus.	Bodi bilong Jisas i senis olgeta, Elaija wantaim Moses i kamap long hap na stat toktok wantaim Jisas.
Peter says, "Teacher, rabbi, it's wonderful for us to be here, let us make three tents."	Pita i tok olsem, "Tisas, rabi, em i gutpela moa long yumi stap long hia, Mipela i wokim tripela haus sel."
Then the cloud overshadows them, and a voice from the cloud says, "This is my dearly loved son, listen to him."	Orait wanpela klaut i kam karamapim ol, na wanpela singaut insait long dispela klaut i tok olsem, "Dispela em i Pikinini bilong mi, mi laikim em tumas.
When the disciples look around, Moses and Elijah are gone and they only see Jesus with them.	Taim ol disaipel lukluk raun nabaut, Moses na Elaija i go pinis na ol i lukim Jisas tasol i stap wantaim ol.
As the disciples and Jesus go back down the mountain, Jesus explains to them not to tell anyone what has happened until the Son of Man has risen from the dead.	Bihain ol disaipel wantaim Jisas i lusim mauten na i go daun bek, na Jisas i tokim ol long noken tokim wanpela man long dispela samting yupela i bin lukim, i go inap long taim Pikinini Bilong Man bai i dai na i kirap bek.
The disciples often ask each other what Jesus meant by "rising from the dead."	Ol disaipel oltaim askim ol yet i go kam namel long ol, Jisas i minim wanem long "kirap bek long dai."
The disciples ask Jesus why the teachers of the religious law insist Elijah must return.	Long namba fo hap bilong stori, ol tripela disaipel i askim Jisas, bilong wanem ol saveman bilong lo i tok strong olsem, Elaija i mas kam bek bipo long Mesaia i kam.
Six days later Jesus took Peter, James, and John, and led them up a high mountain to be alone.	Bihain long 6-pela dei i go pinis, Jisas i kisim Pita, Jems na Jon i go antap long wanpela mauten i stap antap tru long stap ol yet.
His clothes became dazzling white, far whiter than any earthly bleach could make them.	Klos bilong en i kamap waitpela tru na sut olsem lait, wanpela man long graun i no inap tru long mekim klos i kamap waitpela olsem long blits.
Bleach is a chemical that is used to make cloth and other things white.	Blits em wanpela kemikol bilong usim na mekim ol klos na ol arapela samting i kamap waitpela.
If you do not have bleach, you may need to say that this is something that makes clothes pure white.	Sapos yupela nogat blits, ating yupela nid long tok olsem, dispela em wanpela samting i save mekim klos kamap waitpela tru.
Then Elijah and Moses appeared and began talking with Jesus.	Elaija wantaim Moses i kamap long hap na toktok wantaim Jisas.
Elijah is a prophet that lived long ago.	Elaija em wanpela profet bin stap long bipo taim.
God told the Jews that someone like Elijah would come before the Messiah to prepare the way for him.	God i tokim ol Juda olsem, wanpela man olsem Elaija bai kam bipo long Mesaia, long redim rot bilong em.
Moses is a prophet that also lived long ago.	Moses em wanpela profet tu em bin stap long bipo taim.
Peter exclaimed, "Rabbi, it's wonderful for us to be here."	Pita i singaut strong olsem, "Rabi, em i gutpela moa yumi stap long hia."
Rabbi is a Jewish title that means "my great one" or "my great teacher."	Rabi, em wanpela biknem bilong ol Juda i minin "bikpela bilong mi" o "tisa bilong mi."
Later, the disciples and Jesus went back down the mountain and Jesus told them not to tell anyone what they had seen until the Son of Man had risen from the dead.	Bihain ol disaipel wantaim Jisas i lusim mauten na i go daun bek, na Jisas i tokim ol long noken tokim wanpela man long dispela samting yupela i bin lukim, i go inap long taim Pikinini Bilong Man bai i dai na i kirap bek.
Jesus speaks of himself in the 3rd person when he gives himself this title Son of Man.	Jisas i toktok long em yet, makim namba tri man, taim em i kolim em yet dispela biknem olsem, Pikinini Bilong Man.
Be sure that it is clear by the way you translate this that Jesus is speaking about himself.	Tingting gut olsem em bai i klia long wei yupela trensleitim dispela haptok olsem, Jisas i toktok long em yet.
Jesus' disciples asked him, "Why do teachers of religious law insist that Elijah must return before the Messiah comes?"	Ol disaipel bilong Jisas i askim em, "Bilong wanem ol saveman bilong lo i tok strong olsem, Elaija i mas kam bek bipo long Mesaia i kam?"
Messiah is the name for Jesus that means "God saves."	Mesaia dispela em nem bilong Jisas i minim "God bilong kisim bek man."
Christ is the word "Messiah" in Hebrew, and it means someone whom God has anointed, or appointed for a special task.	"Krais" em narapela wod long minim "Mesaia" long tokples Hibru, na i minim wanpela man husait God bin putim han antap long em, o makim em long spesol wok.
In the Old Testament, prophets, priests, and kings were anointed for special tasks.	Insait long Olpela Testamen, ol profet, ol pris na ol king, ol bin makim ol pinis long spesol wok.
Jesus is all of those things, but Mark tends to see Jesus as a king appointed by God for a special task.	Jisas em olgeta bilong ol dispela nem ol i kolim long en, tasol Mak i lukim Jisas olsem, em wanpela king God bin makim em pinis long wanpela spesol wok.
In this step, hear Mark 9:14-29 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 9:14-29 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
In fact, when Jesus asks them, "What are you arguing about with them?"	Long namba tu hap bilong stori, Jisas i askim ol, "Yupela i tok pait long toktok i go kam long wanem samting?"
This evil spirit shows the nature of evil spirits, which is to destroy life.	Dispela spirit nogut soim pasin bilong ol spirit nogut, em long bagarapim laip bilong ol man.
When Jesus gets there, he asks a question that he does not expect an answer to.	Taim Jisas i go kamap long hap, em i askim wanpela kwesten i no inap long bekim.
The man asks Jesus to help if he can.	Dispela man i askim Jisas long helpim sapos em inap.
Jesus asks, "Why are you asking if I can?"	Jisas i kirap nogut—em i askim olsem, "Bilong wanem yu askim, sapos mi inap?"
He wants to believe that Jesus can do anything, but he recognizes how hard it is to believe.	Em i laikim tru long bilipim Jisas olsem, em inap tru long mekim olgeta samting, tasol em luksave olsem dispela em hatpela samting long bilipim.
Because he asks for help from Jesus, Jesus gives him help.	Bikos em i askim long helpim bilong Jisas, na Jisas i givim helpim.
When Jesus commands the spirit to come out of the boy, the spirit again causes the boy to have a violent reaction.	Taim Jisas i tokim spirit nogut long kam aut long dispela boi, dispela spirit nogut gen i mekim dispela boi long kisim bagarap.
In this story Jesus' disciples are confused.	Insait long dispela stori, tingting bilong ol disaipel i paul.
In the first scene: Jesus, James, John, and Peter return to the other disciples.	Namba wan hap bilong stori: Jisas, Jems, Jon na Pita ol i go bek long ol arapela disaipel i stap long en.
They find the disciples in a large crowd, arguing with teachers of the law.	Ol i lukim ol dispela disaipel i stap wantaim ol bikpela lain manmeri, tok pait long toktok i go kam wantaim ol saveman bilong lo.
When the crowd sees Jesus, they are amazed and run up to greet him.	Taim ol lain manmeri i lukim Jisas, ol i kirap nogut, ran i go long tok gutdei long em.
A man in the crowd says, "Teacher, I brought my son to you.	Wanpela man namel ol manmeri i tok olsem, "Tisas, mi bringim pikinini boi bilong mi i kam long yu bai i oraitim em.
I asked your disciples to cast it out, but they were not able to."	Na mi askim ol disaipel bilong yu long rausim dispela spirit nogut, tasol ol i no inap.
When the evil spirit in the boy sees Jesus, it throws the boy to the ground, and the boy begins to roll around, foaming at the mouth.	Taim spirit nogut i lukim Jisas, em i tromoim em i go daun long graun, na waitpela spet i kam aut long maus bilong en.
Jesus asks the boy's father, "How long has he been like this?"	Jisas i askim papa bilong dispela boi, "Hamas taim em bin stap olsem?"
The evil spirit has often thrown my son into water or fire to try to kill him.	Planti taim dispela spirit nogut i save tromoim em i go daun long paia na long wara, na i laik kilim em i dai.
If you are able to, have compassion on us and help us!"	Tasol sapos yu inap, orait yu ken sori long mipela na helpim mipela!"
Jesus replies, "What do you mean by 'if I am able to'?	Jisas i bekim tok bilong em olsem, "Bilong wanem yu tok, 'sapos yu inap'?
Everything is possible for someone who believes."	Olgeta samting bai i kamap isi tru long ol man i bilip."
In the fourth scene: When Jesus sees that the crowd is growing, he commands the evil spirit to leave the boy.	Namba fo hap bilong stori: Taim Jisas i lukim moa bikpela lain manmeri i wok long kam, em i tok strong long dispela spirit nogut long lusim dispela boi na i go aut.
The evil spirit screams, shakes the boy violently, and leaves.	Dispela spirit i sakim pikinini nogut tru, na pikinini i pundaun long graun, na lusim em long hap na em i go aut.
His disciples ask him, "Why weren't we able to cast out the evil spirit?"	Ol i askim Jisas olsem, "Olsem wanem na mipela i no inap long rausim dispela spirit nogut?"
Jesus answers, "That kind only leaves by prayer."	Na Jisas i tokim ol, "Pasin bilong prea tasol em inap long rausim dispela kain spirit na i nogat narapela rot."
He may have been talking to the disciples and the teachers of the law, or he may have been asking the whole crowd.	Ating em i bin toktok long ol disaipel bilong en na ol saveman bilong lo, o ating em bin askim ol bikpela lain manmeri.
A man in the crowd answers, explaining that he brought his son, who was possessed by an evil spirit to Jesus' disciples to be healed, but they could not cast out the evil spirit.	Wanpela man namel long ol lain manmeri i bekim tok na tokaut klia olsem, em i bringim pikinini boi bilong en, husait i gat spirit nogut insait long en i kam long ol disaipel bilong Jisas long oraitim em, tasol ol i no inap long rausim dispela spirit nogut i go aut.
How long will I put up with you?"	Hamas taim moa mi bin karim hevi bilong yupela?
When the evil spirit sees Jesus, the spirit throws the boy to the ground, and makes the boy roll around, foaming at the mouth.	Taim spirit nogut i lukim Jisas, em i tromoim em i go daun long graun, na waitpela spet i kam aut long maus bilong en.
Jesus asks the father how long the boy has been like this.	Jisas i askim papa bilong dispela boi, "Hamas taim em bin stap olsem?"
The evil spirit has often thrown my son into water or fire to try to kill him.	Planti taim dispela spirit nogut i save tromoim em i go daun long paia na long wara, na i laik kilim em i dai.
If you are able to, have mercy on us and help us!"	Tasol sapos yu inap, orait yu ken sori long mipela na helpim mipela!"
Jesus replies, "What do you mean by 'if I am able to'?	Jisas i bekim tok bilong em olsem, "Bilong wanem yu tok, 'sapos yu inap'?
Anything is possible for someone who believes."	Olgeta samting bai i kamap isi tru long ol man i bilip."
The evil spirit shrieks, violently shakes the boy, and leaves.	Dispela spirit i sakim pikinini nogut tru, na pikinini i pundaun long graun, na lusim em long hap na em i go aut.
But Jesus takes the boy's hand, raises him to his feet, and the boy stands.	Tasol Jisas i holim han bilong en na i kirapim em, na dispela boi i sanap.
Jesus answers, "This kind can only come out by prayer."	Na Jisas i tokim ol, "Pasin bilong prea tasol em inap long rausim dispela kain spirit na i nogat narapela rot."
Jesus and James, John, and Peter come down from the mountain where Jesus had just been transformed.	Jisas, Jems, Jon na Pita lusim mauten, ples bodi bilong Jisas bin senis na ol i go daun.
As they return to the other disciples, they see a large crowd gathered, and the disciples arguing with the teachers of the law.	Taim ol i kamap long ol arapela disaipel i stap long en, ol i lukim bikpela lain manmeri i kam bung na ol disaipel i tok pait long toktok i go kam wantaim ol saveman bilong lo.
A man in the crowd responds, "Teacher, I brought my son, who is possessed by an evil spirit, to you to heal.	Wanpela man namel long ol manmeri i bekim tok olsem, "Tisa, mi bringim pikinini boi bilong mi i kam long yu, husait spirit nogut i stap insait long em, long yu bai oraitim em.
Your disciples tried to cast out the evil spirit, but they couldn't do it."	Na mi askim ol disaipel bilong yu long rausim dispela spirit nogut, tasol ol i no inap.
Jesus says, "You faithless people!	Jisas i tok olsem, "Yupela dispela lain manmeri i no save bilip strong!
How long must I put up with you?	Hamas taim moa mi bin karim hevi bilong yupela?
Bring the boy to me."	Bringim dispela pikinini i kam long mi."
They bring the boy to Jesus, and as soon as the demon in the boy sees Jesus, it throws him to the ground in convulsions.	Ol i bringim dispela boi i kam long Jisas, taim spirit nogut i stap insait long dispela boi i lukim Jisas, em i tromoim em i go daun long graun na skin bilong en i dai.
Jesus answers, "What do you mean by 'if I can'?	Jisas i bekim tok bilong em olsem, "Bilong wanem yu tok, 'sapos yu inap'?
Anything is possible for those who believe."	Olgeta samting bai i kamap isi tru long ol man i bilip."
The evil spirit violently shakes the boy, throws him to the ground, and leaves.	Dispela spirit i sakim pikinini nogut tru, na pikinini i pundaun long graun, na lusim em long hap na em i go aut.
Afterwards, when they are alone in a house, Jesus' disciples ask him why they were unable to cast out the evil spirit.	Statim pilai gen. Bihain long dispela, taim ol yet i stap long wanpela haus, ol disaipel bilong Jisas i askim Jisas olsem, bilong wanem mipela i no inap long rausim spirit nogut i go aut long dispela boi.
Jesus replies, "That kind can only be cast out by prayer."	Na Jisas i tokim ol, "Pasin bilong prea tasol em inap long rausim dispela kain spirit na i nogat narapela rot."
When Jesus returned to the other disciples, they saw a large crowd surrounding them, and some teachers of religious law were arguing with them.	Taim Jisas i go daun bek long ol arapela disaipel i stap long en, ol i lukim bikpela lain manmeri i raunim ol na sampela ol saveman bilong lo i tok pait long toktok wantaim ol.
When the crowd saw Jesus they were overwhelmed with awe, and they ran to greet him.	Taim ol lain manmeri i lukim Jisas, ol i kirap nogut, ran i go long tok gutdei long em.
One of the men in the crowd spoke up and said, "Teacher, I brought my son so you can heal him.	Wanpela man namel ol manmeri i tok olsem, "Tisas, mi bringim pikinini boi bilong mi i kam long yu bai i oraitim em.
In this story, the first mention of an evil spirit is just about a spirit that makes the boy unable to talk.	Insait long dispela stori, namba wan hap em bin stat tokaut long spirit nogut, em long wanpela spirit tasol i mekim dispela boi i no inap long toktok.
All evil spirits are unclean because they are unfit for service to God.	Olgeta spirit nogut, em ol doti bikos ol i no inap long wok bilong God.
Later, Jesus mentions that the boy also cannot hear.	Bihain Jisas i tok olsem dispela boi em i no inap long harim ol toktok tu.
The father asks Jesus to take the evil spirit out of his son.	Papa i askim Jisas long rausim dispela spirit nogut i go aut long pikinini boi bilong en.
And he mentions to Jesus that his disciples could not cast out the evil spirit.	Na em i tokaut long Jisas olsem, ol disaipel i no inap long rausim dispela spirit nogut i go aut.
Faith describes people's response to God's promise.	Strongpela bilip i tok klia long ol manmeri i mekim wanem long promis bilong God.
In this story Jesus calls the people "faithless," meaning that they do not trust Jesus' power.	Insait long dispela stori, Jisas i tok long ol manmeri olsem, yupela i nogat bilip, minim olsem ol i no gat strongpela tingting long bilipim pawa bilong Jisas.
The father asks Jesus to "Have mercy on us, and help us."	Papa i askim Jisas long "Yu marimari long mipela na helpim mipela."
To show mercy is to show compassion for those suffering or in need.	Long soim pasin marimari, em long soim pasin sori long ol man i kisim taim nogut o i stap long nid.
Some translations of the Bible mention fasting, and some do not.	Sampela trensleisen bilong baibel i tok long tambu long kaikai na sampela em nogat.
You will need to decide if you include the idea of fasting, or not eating in order to be close to God, in this story or not.	Yupela bai nid long kamap wantaim tingting, sapos yupela ting long putim dispela tingting bilong tambu long kaikai i go insait o nogat long kaikai, bilong stap klostu long God, insait long dispela stori o nogat.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
He says that He will be "given" or "delivered" into the hands of men.	Em i tok olsem, ol bai i "givim" o "putim" em i go long han bilong ol man.
His disciples do not understand what Jesus is saying, but they are afraid to ask him more about this.	Ol disaipel bilong en i no kisim gut klia long dispela tok, tasol ol i pret long askim na save moa long dispela tok.
Then Jesus and his disciples arrived in Capernaum, where they had stayed many times before.	Orait Jisas wantaim ol disaipel bilong en i kamap long Kapenum, ples we ol bin stap planti taim i go pinis.
None of the disciples wanted to answer Jesus because they were discussing who of them was the greatest.	Ol disaipel i no bekim tok bilong Jisas, bikos ol bin tok pait long toktok i go kam long husait bai kamap bikpela bilong ol.
Jesus sat down and called his disciples to come near and listen.	Jisas i sindaun i stap na tokim ol disaipel bilong en long kam klostu na harim toktok.
This is the way that Jewish teachers called their disciples.	Dispela em wei bilong ol tisa bilong Juda i save singautim ol disaipel bilong ol.
First, Jesus talks to his disciples about their argument about who is the most important among them.	Namba wan tok, Jisas i toktok long ol disaipel bilong en, long tok pait ol bin mekim long husait em i namba wan bilong ol.
Jesus wanted to show the disciples that they have to serve, welcome, and care for unimportant people rather than try to be in a high position.	Jisas i laik soim ol disaipel olsem, ol i mas helpim man, kisim ol man i kam long gutpela wei na mekim gut long ol manmeri nogat namba, na i noken long resis long kisim namba.
He tells his disciples that the people who care for these children are showing their love for Jesus and for God himself.	Em i tokim ol disaipel bilong en olsem, ol manmeri husait i mekim gut long ol dispela liklik pikinini, ol soim pasin bilong laikim Jisas na God.
The disciples asked Jesus a question about something they don't understand.	Ol disaipel i askim Jisas wanpela kwesten long ol samting ol i no klia tumas long en.
Just before this story, the disciples had been surprised that they could not cast out a demon, so they were probably confused that this man could.	Bipo long dispela stori, ol disaipel bin kirap nogut olsem, ol i no bin rausim spirit nogut, olsem na nau, tingting bilong ol i paul long lukim dispela man, em inap long rausim spirit nogut.
There are two kinds of people-those that follow Jesus and those who do not.	I gat tupela kain manmeri—ol we i bihainim Jisas na ol we i no bihainim Jisas.
Jesus explains with this important statement: If anyone gives them a drink of water because they belong to the Messiah, or Christ, they will be rewarded.	Jisas i tokaut klia wantaim dispela hap tok: Sapos wanpela man i givim wanpela kap wara long ol man, long wanem em ol i lain bilong Jisas—husait em man bilong kisim bek ol man—ol bai i kisim pe.
Jesus wants to emphasize this.	Jisas i traim long strongim dispela tok.
He says that it is better to be thrown into the sea with a large millstone hung around your neck and die, than to cause someone else to sin, or lose faith in God.	"Em bai i gutpela moa long ol man i pasim wanpela bikpela ston long nek bilong dispela man, na tromoi em i go daun long solwara, na em i no gutpela long mekim wanpela man i pundaun long sin.
Jewish people knew that if they sinned against God, they would be punished and sent to "hell," or "Gehenna."	Ol manmeri Juda i save pinis olsem, sapos ol i mekim sin long ai bilong God, ol bai i givim hevi long ol na salim ol i go long "hel," o long Gehena."
Finally Jesus talks about a different kind of fire.	Long pinis, Jisas i toktok long wanpela paia i narakain.
The salt Jesus talks about represents our commitment to Jesus and sharing the good news about Jesus.	Dispela sol Jisas i toktok long en, em i makim sanap strong bilong yumi long Jisas na autim Gutnius bilong Jisas.
"To be salted with fire" means that the people would suffer persecution and become like a sacrifice to God because they are committed to God.	"Kamapim sol wantaim paia" em i minim olsem ol manmeri bai i kisim taim nogut na karim pen na kamap olsem wanpela ofa bilong God, bikos ol i sanap strong long God.
But some salt is not pure and then does not work well, just like sometimes we lose our commitment to Jesus.	Tasol sampela sol em i no klin na i no wok gut, wankain olsem sampela taim, yumi lusim strong bilong yumi long sanap strong long Jisas.
As we love each other, we are at peace with each other and not arguing and fighting.	Taim yumi laikim wanpela narapela, yumi i stap bel isi wantaim wanpela narapela na nogat tok kros na pait.
Jesus brings the conversation back around to the original problem at the beginning of this story when the disciples were trying to decide who was the greatest.	Jisas i kisim bek toktok i go kam long hevi bilong pastaim long stat bilong stori, taim ol disaipel bin traim long kamapim tingting long husait bai kamap namba wan bilong ol.
Jesus tells his disciples that living at peace with one another is the most important thing.	Jisas i tokim ol disaipel bilong en olsem, stap bel isi wantaim wanpela narapela, em bikpela samting tru.
This story has three scenes.	Dispela stori em i gat 3-pela hap bilong en.
In the first scene: Jesus and his disciples travel through Galilee.	Namba wan hap bilong stori: Jisas wantaim ol disaipel bilong en i wokabaut i go namel long Galili.
Jesus does not want anyone to know he's there so that he can spend time teaching his disciples.	Jisas i no laik long wanpela man i ken save long em, na em laik i givim gutpela taim long skulim ol disaipel bilong en.
The disciples are too afraid to ask Jesus what he means.	Ol disaipel i pret nogut tru long askim Jisas, em i minim wanem samting long dispela tok.
In the second scene: Jesus and his disciples arrive at Capernaum and go into a house.	Namba tu hap bilong stori: Jisas wantaim ol disaipel i kamap long Kapenum na i go insait long wanpela haus.
Jesus asks his disciples what they were talking about on the road, but they do not answer because they had been arguing over which of them was the greatest.	Jisas i askim ol long wanem samting ol bin toktok i go kam long rot, tasol ol i no bekim tok bilong Jisas, bikos ol bin tok pait long toktok i go kam long husait bai i kamap bikpela bilong ol.
Jesus calls the disciples to him and tells them that whoever wants to be first must become last, and be the servant of everyone else.	Jisas i singautim ol i kam na tokim ol olsem, sapos wanpela man i laik i stap namba wan, orait em i mas i stap las tru, olsem wokman bilong helpim olgeta man.
Jesus then picks up a young child and tells them, "Anyone who welcomes a little child like this, welcomes me, and welcomes my Father who sent me."	Orait em i kisim wanpela liklik pikinini na tokim ol olsem, sapos wanpela man i mekim gut long wanpela man i no gat namba olsem dispela pikinini, em i mekim gut long mi na long Papa husait bin salim mi i kam.
Jesus says, "Don't stop him!	Na Jisas i tokim ol, "Yupela i no ken tambuim em!
Anyone who does miracles in my name will not be able to speak badly about me right afterwards.	Sapos wanpela man i wokim mirakel long nem bilong mi, em bai i no inap tok nogut long mi kwiktaim.
Anyone who is not against us is for us.	Man i no birua long yumi, em i pren bilong yumi.
Anyone who even gives you a cup of water because of me will be rewarded."	Jisas i go het na i tok olsem, "Sapos wanpela man i givim yupela wanpela kap wara bikos yupela lain bilong Mesaisa, o Krais, dispela man bai i kisim pe bilong en."
Jesus then continues to teach them.	Jisas i go het long skulim ol.
He says, "It is better to be thrown into the sea with a large weight around your neck than to cause someone else to sin.	"Em bai i gutpela moa long ol man i pasim wanpela bikpela ston long nek bilong dispela man, na tromoi em i go daun long solwara, na em i no gutpela long mekim wanpela man i pundaun long sin.
Salt is good for seasoning, but if salt loses its flavor, how can it become salty again?	Sol em gutpela long mekim kaikai i swit, tasol sapos em i lusim pait bilong en, bai yupela inap mekim wanem na dispela sol i ken pait gen?
As they travel, Jesus tells his disciples that He will die and rise from the dead.	Taim ol i wokabaut, Jisas i tokim ol disaipel olsem, em bai i dai na kirap bek.
His disciples do not understand Him and are afraid to ask Him questions.	Ol disaipel i no harim klia dispela tok bilong em na ol i pret long askim ol kwesten long em.
Jesus asks his disciples, "What were you talking about on the road?"	Jisas i askim ol disaipel, "Yupela bin toktok long wanem samting long rot?"
Since they had been talking about which of them is the greatest, they do not answer.	Ol bin toktok long husait wanpela namel long ol bai i kamap bikpela bilong ol, olsem na ol i no bekim tok.
He mentions little children more than once, he talks about doing things "in his name," he lists parts of the body that cause people to sin, and he repeats ideas like "hell," "kingdom of God," "fire," and "salt."	Em i toktok long ol liklik pikinini planti taim, em tok long mekim ol samting long "nem bilong em," em i raitim i go daun nem bilong ol hap bilong bodi i save mekim ol manmeri i pundaun long sin, na em i tokim gen dispela tingting olsem "hel," "Kingdom bilong God," "paia," na ""sol."
He takes a young child in his arms and tells them that anyone who welcomes a child in his name welcomes him, and anyone who welcomes him welcomes the Father who sent him.	Na em i kisim wanpela liklik pikinini, holim em long han na em i tokim ol olsem, sapos wanpela man i mekim gut long helpim wanpela liklik pikinini olsem dispela pikinini, em i mekim gut long mi na long Papa bilong mi husait bin salim mi i kam.
Pay attention to the flow of thought and examples in Jesus' teaching.	Putim iyau na harim gut tingting i go olsem wanem, na ol piksa tok Jisas i givim taim em i skulim ol.
Jesus says, "Don't stop him!	Na Jisas i tokim ol, "Yupela i no ken tambuim em!
Anyone who does miracles in my name will not be able to speak badly about me right afterwards.	Sapos wanpela man i wokim mirakel long nem bilong mi, em bai i no inap tok nogut long mi kwiktaim.
Anyone who is not against us is for us.	Man i no birua long yumi, em i pren bilong yumi.
Anyone who even gives you a cup of water because of me will be rewarded."	Jisas i go het na i tok olsem, "Sapos wanpela man i givim yupela wanpela kap wara bikos yupela lain bilong Mesaisa, o Krais, dispela man bai i kisim pe bilong en."
Jesus then continues to teach them.	Jisas i go het long skulim ol.
He says, "It is better to be thrown into the sea with a large weight around your neck than to cause someone else to sin."	"Em bai i gutpela moa long ol man i pasim wanpela bikpela ston long nek bilong dispela man, na tromoi em i go daun long solwara, na em i no gutpela long mekim wanpela man i pundaun long sin.
Jesus says that everyone will be tested with fire or salted with fire.	Jisas i tok olsem, olgeta man God bai i traim ol wantaim paia o God bai i putim paia antap long olgeta man.
The salt Jesus talks about represents our commitment to Jesus and sharing the good news about Jesus.	Dispela sol Jisas i toktok long en, em i makim sanap strong bilong yumi long Jisas na autim Gutnius bilong Jisas.
"To be salted with fire" means that the people would suffer persecution and become like a sacrifice to God because they are committed to God.	"Kamapim sol wantaim paia" em i minim olsem ol manmeri bai i kisim taim nogut na karim pen na kamap olsem wanpela ofa bilong God, bikos ol i sanap strong long God.
Then Jesus says, "Salt is good for seasoning, but if salt loses its flavor, how can it become salty again?	Sol em gutpela long mekim kaikai i swit, tasol sapos em i lusim pait bilong en, bai yupela inap mekim wanem na dispela sol i ken pait gen?
The characters in this story include: - Jesus - Jesus' disciples - John, one of Jesus' disciples, is mentioned by name - A young child As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Jon, wanpela bilong disaipel bilong Jisas, buk i tokim nem bilong insait long stori - liklik pikinini Tokim grup long ektim aut dispela stori tupela taim.
Jesus and his disciples travel through Galilee.	Jisas wantaim disaipel bilong en i wokabaut i go namel long Galili.
The disciples are too afraid to ask him what he means.	Ol disaipel i pret nogut tru long askim wanem samting em i minim long en.
The people may answer things like, "We're afraid of what Jesus means," or "We are confused and do not understand what Jesus means," or "We remember the last time we talked about this with Jesus and Jesus rebuked Peter, and so we are too afraid to ask Jesus what he means."	Yupela bai i harim dispela kain tok olsem, "Mipela bin pret long wanem samting em i minim long en," "Tingting bilong mipela i paul na mipela i no klia wanem samting em i minim long en," o "Mipela i tingim long las taim yumi toktok long dispela tok wantaim Jisas, na em bin tok strong krosim Pita, em olsem na mipela i pret long askim Jisas wanem samting em i minim long en," Statim gen pilai.
When they arrive in Capernaum, they go into a house.	Taim ol i kamap long Kapenum na i go insait long wanpela haus.
Jesus asks them what they were talking about on the road.	Jisas i askim ol long wanem samting ol bin toktok i go kam long rot.
The disciples had been arguing about which of them was the greatest, so they do not answer.	Ol bin toktok long husait wanpela namel long ol bai i kamap bikpela bilong ol, olsem na ol i no bekim tok.
He takes a young child into his arms, and tells them that anyone who welcomes a child in his name welcomes Jesus, and anyone who welcomes Jesus welcomes the Father who sent him.	Na em i kisim wanpela liklik pikinini, holim em long han na em i tokim ol olsem, sapos wanpela man i mekim gut long helpim wanpela liklik pikinini olsem dispela pikinini, em i mekim gut long mi na long Papa bilong mi husait bin salim mi i kam.
One of the disciples, John, tells Jesus that they saw someone cast out demons in Jesus' name.	Namba tri hap bilong stori: Jon i tokim Jisas olsem, ol i lukim wanpela man i rausim ol spirit nogut long nem bilong Jisas.
No one who does a miracle in my name can speak badly about me soon afterward.	Sapos wanpela man i wokim mirakel long nem bilong mi, em bai i no inap tok nogut long mi kwiktaim.
Anyone who is not against us is for us.	Man i no birua long yumi, em i pren bilong yumi.
If anyone even gives you a cup of water because of me, they will be rewarded."	Jisas i go het na i tok olsem, "Sapos wanpela man i givim yupela wanpela kap wara bikos yupela lain bilong Mesaisa, o Krais, dispela man bai i kisim pe bilong en."
It is better for you to lose body parts and live forever than to have all your body parts and enter hell, which is full of fire and maggots.	Em bai i gutpela moa long katim aut wanpela hap bilong bodi na stap laip oltaim wantaim God olsem King bilong yupela, na i no gutpela moa long givim olgeta hap bodi bilong yupela long go insait long hel, ples we liklik snek na paia lait i stap oltaim.
Everyone will be tested with fire.	Ol bai i traim olgeta man wantaim paia.
Salt is a good seasoning, but if it loses its saltiness, how can you make it salty again?	Sol em gutpela long mekim kaikai i swit, tasol sapos em i lusim pait bilong en, bai yupela inap mekim wanem na dispela sol i ken pait gen?
Jesus and his disciples left where they were and traveled through Galilee.	Jisas na ol disaipel bilong en i lusim ples ol bin stap long en na wokabaut i go namel bilong Galili.
Jesus didn't want anyone to know that he was there, because he wanted to spend time with his disciples.	Jisas i no laikim wanpela man long save long hap em i stap, bikos em laik givim gutpela taim wantaim disaipel bilong en.
Jesus said to his disciples, "The Son of Man will be betrayed and killed but will rise from the dead."	Jisas i tok long ol disaipel bilong en olsem, "Pikinini Bilong Man, ol bai i kilim em i dai tasol em bai i kirap bek."
Later they arrived at Capernaum.	Ol i kamap long Kapenum.
Later Jesus puts a little child in the middle of the group and he says, "Anyone who welcomes a child like this in my name or on my behalf welcomes me.	Bihain Jisas i sanapim wanpela liklik pikinini long namel bilong ol na em i tok olsem, "Sapos wanpela man i mekim gut long ol man, olsem dispela liklik pikinini long nem bilong mi o long makim nem bilong mi, em yupela i mekim gut long mi.
When Jesus uses the phrase in my name he is talking about his power or authority to do something.	Taim Jisas i usim dispela hap tok, long nem bilong mi, em i tok long strong o pawa bilong mekim samting.
John then asks Jesus, "Teacher, we saw someone using your name to cast out demons."	Orait Jon i askim Jisas, "Tisas, mipela lukim wanpela man i usim nem bilong yu long rausim ol dimon i go aut.
Jesus said, "Don't stop that man.	Na Jisas i tokim ol, "Yupela i no ken tambuim em!
No one who does miracles in my name or with my power will soon be able to speak evil of me.	Sapos wanpela man i wokim mirakel long nem bilong mi, em bai i no inap tok nogut long mi kwiktaim.
Jesus goes on to say, "If anyone gives you even a cup of water because you belong to the Messiah, or Christ, that person will be rewarded."	Jisas i go het na i tok olsem, "Sapos wanpela man i givim yupela wanpela kap wara bikos yupela lain bilong Mesaisa, o Krais, dispela man bai i kisim pe bilong en."
Christ is the word "Messiah" in Hebrew, and it means someone whom God has anointed, or appointed for a special task.	Krais em dispela wod "Mesaia" long tokples Hibru, na i minim wanpela man husait God i putim han antap long em o makim em pinis long mekim spesol wok.
In the Old Testament, prophets, priests, and kings were anointed for special tasks.	Insait long Olpela Testamen, ol profet, ol pris na ol king, ol i putim han antap long ol long mekim spesol wok.
Jesus is all of those things, but Mark sees Jesus as a king appointed by God for a special task.	Jisas, i kamap olgeta bilong ol dispela nem bin kolim pinis, tasol Mak i lukim Jisas olsem em wanpela king God bin makim em pinis long wanpela spesol wok.
Stop here and show a picture or photo of a millstone to your translation team.	Stop long hia na soim wanpela piksa o foto bilong bikpela ston long trensleisen grup bilong yu.
It is better to enter into eternal life with only one foot or one hand than to be thrown into hell with two feet or two hands.	Em bai i gutpela moa long go insait long kisim laip i stap oltaim oltaim wantaim wanpela han na lek, na long tromoim yupela i go long hel wantaim tupela han na lek.
There will be fire that lasts forever there.	I gat paia bai i lait i stap oltaim oltaim long dispela ples.
Jesus also talks about entering into the kingdom of God.	Jisas i toktok tu long wokabaut i go insait long Kingdom bilong God.
The kingdom of God in the New Testament refers to the time when God comes to rule-his reign and authority which begins with Jesus' ministry on earth and people's acceptance of him.	Kingdom bilong God insait long nupela Testamen, em i tok long taim God i kam long bosim olgeta samting—pawa na namba bilong em i stat long kamap tru stret wantaim wok ministri bilong Jisas long dispela graun, na long ol manmeri bin kisim em.
Later, the perfect Kingdom will come.	Bihain gutpela Kingdom stret bai i kam.
In this step, hear Mark 10:1-12 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 10:1-12 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus left Galilee and began to travel south on his way to Jerusalem.	Jisas i kirap lusim dispela hap bilong Galili na em i stat long wokabaut i go long hap saut, em i laik i go long Jerusalem.
He had been east of the Jordan River before when he was visiting John, his cousin.	Em bin stap long hap san kamap long Wara Jodan bipo, taim em i go na lukim kasen bilong em Jon.
John was put in prison because he told King Herod that his divorce and remarriage to his brother's wife was wrong.	Ol i putim Jon Bilong Baptais long haus kalabus, long wanem em i tokim King Herot olsem, long brukim marit na maritim narapela meri gen, em i rong.
They knew that if they could get Jesus to say something against King Herod, King Herod would also arrest Jesus.	Ol i save olsem, sapos ol i traim Jisas long mekim krangki tok long King Herot, King Herot bai i holim em na putim em long kalabus.
They asked Jesus his opinion on divorce, or when a husband and wife separate permanently.	Ol i askim Jisas long givim tingting bilong en long sait bilong katim marit—o taim man na meri i brukim marit bilong tupela na lusim olgeta.
The religious leaders were listening carefully to Jesus' answer in hopes that he would say something that would offend King Herod and get him arrested.	Ol hetman bilong lotu i harim gut wanem ansa Jisas i givim, ol i ting em bai i mekim tok we King Herot bai i pilim nogut na putim em long kalabusim.
Jesus did not fall into the religious leaders' trap.	Jisas i no pundaun insait long trep bilong ol hetman bilong lotu.
Instead, he asked a question about what Moses said.	Tasol em i askim wanpela kwesten wanem Moses bin tok long en.
Jesus did not say whether or not divorce was right.	Jisas i no tok olsem, katim marit em i rait o em i no rait.
Jesus said people have "hard hearts," which means that people do not want to follow God's will.	Jisas i tok olsem, ol man "tingting bilong ol i strong tumas"—i minim olsem ol man i no tingting long bihainim laik bilong God.
Moses allows for the man to write the letter of divorce for his wife, but divorce is not a good thing.	Moses em i tok orait long man i ken raitim pas bilong katim marit na givim long meri na rausim em i go, tasol katim marit em i no gutpela samting.
Jesus is showing here that he is the Promised Savior, and he has God's final authority in this matter.	Jisas i soim long hia olsem, em Man God bin promis pinis bilong kisim bek ol manmeri, na em i gat laspela pawa bilong God long kamapim tingting long dispela kain samting.
Jesus shows that he does not like divorce.	Jisas i traim long tokim olsem, em i no laikim pasin bilong katim marit.
Before Jesus said this, religious leaders believed that only women were sinning when they committed adultery against men.	Bipo long Jisas i mekim dispela tok, ol sios lida i bilip olsem, ol meri tasol i save mekim sin long ai bilong ol man taim ol i mekim pasin pamuk.
In this statement Jesus puts men and women at the same level.	Insait long dispela haptok, Jisas i tok long ol man na ol meri wantaim, ol i stap long wankain mak.
In the second scene: The Pharisees come and try to trap Jesus by asking him a question: Should a man be allowed to divorce his wife?	Namba tu hap bilong stori: Ol Farisi i kam na askim Jisas wanpela kwesten long traim putim Jisas long kamapim hevi wantaim King Herot—ol i askim olsem, em orait long wanpela man katim marit na lusim meri bilong en?
However, Jesus refers to Moses' law in the Old Testament.	Jisas i tok long lo bilong Moses insait long Olpela Testamen.
He goes on to talk about God's original purpose for marriage, and ends by saying that God has put husbands and wives together in marriage and we should not divorce.	Em i go het na toktok long wanem em bikpela as tingting bilong marit long stat, na em i pinis wantaim dispela tok na i tok olsem, God i putim ol man na ol meri wantaim insait long marit, yumi noken katim marit.
In the third scene: Jesus goes into a house alone with his disciples.	Namba tri hap bilong stori: Jisas i go insait long wanpela haus em yet wantaim ol disaipel bilong em.
His disciples ask Jesus more about the subject.	Ol disaipel bilong em i askim Jisas moa long dispela tok.
It is important to describe the dialogue between Jesus and the Pharisees.	Em impoten long mekim klia toktok i go kam namel long Jisas na ol Farisi.
No one should break up a husband and wife, because God is the one who put them together.	Nogat wanpela man bai i katim marit bilong man na meri, bikos God i putim ol long stap poroman wantaim.
In scene 3, Jesus moves into a house and is alone with His disciples.	Namba tri hap bilong stori: Jisas i go insait long wanpela haus em yet wantaim ol disaipel bilong em.
Jesus' disciples want to know more about the subject of divorce.	Ol disaipel bilong en i laik save moa long dispela tok bilong katim marit.
The characters in this story include: - Jesus - Jesus' disciples - The crowds of people gathered around Jesus - Pharisees (religious leaders) - A father and mother - A man/husband - A woman/wife - The other man or woman the husband or wife marries As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Ol bikpela lain manmeri i kam stap raunim Jisas - Ol Farisi (ol hetman bilong lotu) - Wanpela papa na mama - Wanpela man/man bilong wanpela meri - Wanpela meri/meri bilong wanpela man - Arapela man o meri man i maritim o meri i maritim.
Now a huge crowd gathers.	Ol bikpela lain manmeri i kam bung.
The Pharisees come to ask Jesus a question, "Should a man be allowed to divorce his wife?"	Ol Farisi i kam long askim Jisas wanpela kwesten, "Em i orait long man i ken katim marit na rausim meri bilong en, o nogat?"
Jesus answers with a question about what Moses wrote in the law.	Jisas i bekim wantaim wanpela kwesten long wanem tok Moses bin raitim insait long lo.
The disciples continue to ask questions, and Jesus does a surprising thing.	Ol disaipel i go het long askim kwesten long Jisas, na Jisas i mekim wanpela samting bilong kirap nogut.
Then Jesus left Capernaum and went down to the region of Judea and into the area east of the Jordan River.	Jisas i lusim Kapenum na i go daun long hap bilong Judia na i go insait long san kamap hap bilong Wara Jodan.
Show your team a map of Capernaum, the region of Judea, and the Jordan River.	Soim grup bilong yu wanpela mep bilong Kapenum, dispela hap bilong Judia, na Wara Jodan.
Capernaum is a village large enough to contain a religious place of prayer, called the synagogue.	Kapenum, em wanpela bikpela hauslain inap long kamapim wanpela haus lotu bilong prea—ol i kolim olsem sinagok.
The region of Judea is an area about 73 kilometers wide and long.	Dispela hap bilong Judia, em wanpela eria klostu long 73 kilomita bikpela hap bilong en na longpela hap bilong en.
The Jordan River was a major river in the Jewish area during Bible times.	Dispela Wara Jodan, em wanpela bikpela wara insait long dispela hap eria bilong ol Juda long Baibel taim.
Some Pharisees came and tried to trap Jesus with a question.	Sampela ol man Farisi i kam na ol i traim long trepim Jisas wantaim wanpela kwesten.
The name Pharisee means "to be separated."	Dispela nem Farisi i minim "bruk na stap longwe."
The Pharisees asked Jesus, "Should a man be allowed to divorce his wife?"	Ol Farisi i kam long askim Jisas wanpela kwesten, "Em i orait long man i ken katim marit na rausim meri bilong en, o nogat?"
The Pharisees answer that Moses allowed divorce if a man writes a letter to send his wife away.	Ol Farisi i bekim kwesten bilong Jisas olsem, Moses i tok orait long katim marit sapos wanpela man i raitim wanpela pas long lusim meri bilong en i go aut.
Jesus goes into a house alone with his disciples.	Jisas i go insait long wanpela haus wantaim ol disaipel bilong en long ol yet bai i stap.
Jesus tells his disciples that anyone who divorces his or her wife or husband and remarries commits adultery.	Jisas i tokim ol disaipel bilong en olsem, husait i katim marit na lusim meri bilong en o man bilong en na maritim narapela man o meri, em i mekim pasin pamuk.
In this step, hear Mark 10:13-31 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 10:13-31 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
This story happens some time after Jesus teaches about divorce.	Dispela stori bin kamap sampela taim bihain long Jisas i skulim ol manmeri long pasin bilong katim marit.
We don't know if it was the mothers, fathers, or older children who brought, or led, children to Jesus.	Yumi i no save, em ol mama, ol papa o ol bikpela pikinini husait bin bringim—o kisim—ol liklik pikinini i kam long Jisas.
They wanted Jesus to touch the children.	Ol i laik Jisas bai i putim han long ol dispela liklik pikinini.
These children could have been from 0 to 12 years old.	Krismas bilong ol dispela pikinini, i stap namel long 0 na 12-pela krismas.
People called only God "good," so Jesus was curious, why did this man call him "good"?	Ol manmeri i save tok long God "gutpela," em olsem na Jisas laik save gut—bilong wanem dispela man i kolim em olsem "gutpela?"
The man says he has obeyed these laws "since he was young," which means since he did the Jewish ceremony at the age of 12.	Dispela man i tok olsem em bin bihainim ol dispela lo, "taim em yangpela boi yet na i kam inap long nau," i minim olsem em bin mekim spesol pasin bilong ol Juda taim em i kamap 12-pela krismas.
Jesus said there was one thing the man had not done.	Jisas i tok olsem, i gat wanpela samting dispela man i no bin mekim.
The disciples are very surprised!	Ol disaipel i kirap nogut tru!
Jesus exclaimed to his disciples that it was hard for rich people to enter the Kingdom.	Jisas i singaut i go long ol disaipel olsem, em bai i hat tumas long ol mani manmeri long go insait long kingdom bilong God.
Jesus used the largest animal, a camel, that the Jewish people knew, and the smallest opening, the eye of a needle, that humans could see.	Jisas i tok long bikpela animol—wanpela kamel—ol manmeri Juda i save long en, na dispela liklik maus rot—ai bilong wanpela nidol bilong samap—long ol man inap lukim.
He wanted to show the contrast between the two things to show how impossible it is for rich people to get into God's Kingdom on their own goodness and strength.	Em i laik soim tupela samting i no luk wankain, long mekim ol i luksave olsem, em i hat tumas long ol manmeri long go insait long Kingdom bilong God antap long gutpela pasin bilong ol, na long strong bilong ol yet.
The disciples are amazed and ask Jesus, "Who then can be saved?"	Ol disaipel i kirap nogut tru na askim Jisas olsem, "Husait man tru long dispela graun inap long kisim laip i stap oltaim oltaim?
Peter is proud that he and the other disciples have already given up everything to follow Jesus.	Pita i amamas tru olsem, em yet wantaim ol arapela disaipel bin lusim olgeta samting pinis long bihainim Jisas.
In the second scene: Jesus starts to travel to Jerusalem.	Namba tu hap bilong stori: Namba tu hap bilong stori i stat wantaim Jisas i wokabaut i go long Jerusalem.
He shows Jesus respect by calling him "Good Teacher," and asks Jesus how he can receive eternal life with God forever.	Em i daunim em yet long Jisas na kolim em olsem "Gutpela Tisas," na askim Jisas, em inap kisim laip i stap oltaim oltaim olsem wanem.
In the third scene: In the third scene Jesus teaches his disciples.	Namba tri hap bilong stori: Long namba tri hap bilong stori, Jisas skulim ol disaipel bilong en.
The disciples are so surprised that they ask, "Who in the world can be saved?"	Ol disaipel i kirap nogut tru na askim Jisas olsem, "Husait man tru long dispela graun inap long kisim laip i stap oltaim oltaim?
The characters in this story include: - Jesus - Jesus' disciples - children between toddlers and 12 years old - people bringing children (probably parents or older siblings) - man who comes up to Jesus and wants eternal life As a group, pay attention to these parts of the passage's setting: It is important to remember that the action starts with the phrase "one day."	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Ol liklik pikinini i stap aninit long 12-pela krismas - Ol manmeri husait i bringim ol pikinini i kam (ating ol papamama o ol bikpela brata na susa) - Man husait i kam long Jisas na laik kisim laip i stap oltaim oltaim Insait long dispela hap taim, grup mas i gat stori kadbod, drowin aut, o usim sampela gutpela tingting long pulim tingting bilong ol man inap luksave long stori, na long eksen i stap insait long en.
It is important to know that Jesus really did touch each child to show them he blessed them.	Em impoten long luksave olsem, i tru Jisas i putim han long wanwan pikinini long soim olsem em i blesim ol.
After this, it is important to remember that Jesus and his disciples began to travel to Jerusalem.	Em impoten long tingim gut olsem, Jisas na ol disaipel bilong em i stat long wokabaut i go long Jerusalem.
A man ran up to Jesus-he was running because he really wanted to talk with Jesus.	Wanpela man ran i kam antap long Jisas—em i ran bikos em i laik tru long toktok wantaim Jisas.
His disciples were surprised at Jesus' teaching because it was different from what they had been taught.	Ol disaipel bilong en i kirap nogut long skul toktok bilong en, bikos em i narakain long wanem ol bin kisim skul long en.
The characters in this story include: - Jesus - Jesus' disciples - children between toddlers and 12 years old - people bringing children (probably parents or older siblings) - man who comes up to Jesus and wants eternal life As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas - Ol liklik pikinini i stap aninit long 12-pela krismas - Ol manmeri husait i bringim ol pikinini i kam (ating ol papamama o ol bikpela brata na susa) - Man husait i kam long Jisas na laik kisim laip i stap oltaim oltaim Tokim grup long ektim aut dispela stori tupela taim.
The disciples stop them and scold them.	Ol disaipel i tokhat na krosim ol.
Jesus is upset with his disciples and tells them to let the children come to Jesus, because God's Kingdom belongs to them.	Ektim aut Jisas bin belhat long ol disaipel bilong en, na tokim ol larim ol liklik pikinini i kam long em, bikos Kingdom bilong God, em bilong ol.
He asks what he must do to inherit eternal life.	Dispela man i askim wanem samting em bai i mekim long go insait, o long kisim laip i stap oltaim oltaim.
The man must sell all his things and give the money to the poor.	Em i mas salim olgeta samting na givim mani long ol rabisman.
Jesus says with emphasis, "It is hard for rich people to enter into God's Kingdom!"	Jisas i strongim tok moa olsem, "Em i hat tumas long ol mani man long go insait long Kingdom bilong God!"
The disciples are surprised because they thought it was good to be rich.	Ol disaipel i kirap nogut tru bikos ol ting olsem, em i gutpela long kamap mani man.
It is harder for the rich to enter God's Kingdom than for a camel to go through the eye of a needle.	Em i givim ol tok tru bilong kirap nogut olsem, em i hat tumas long wanpela mani man long go insait long Kingdom bilong God—olsem wanpela kamel hatwok tru long go insait long ai bilong wanpela nidol bilong samap.
Jesus tells them that only God can make this happen.	Jisas i tok olsem, God tasol bai i mekim dispela samting i kamap.
Peter says, "We've given up everything to follow you."	Ektim aut Pita, em i tok olsem, "Mipela bin lusim olgeta samting pinis long bihainim Jisas.
People wanted to bring children to Jesus so he could touch them.	Ol manmeri i laik long bringim ol liklik pikinini i kam long Jisas long em bai i putim han antap long ol.
In Jewish culture, to ask a teacher to touch someone was to ask him to bless or show favor to someone.	Long wei na pasin bilong ol Juda, long askim wanpela tisa long putim han antap long wanpela man, em long askim em long blesim o soim gutpela pasin long wanpela man.
The disciples told the parents that they were wrong to bring their children to Jesus.	Ol disaipel i tokim ol papamama olsem, ol bin mekim rong long bringim ol pikinini bilong ol i kam long Jisas.
But Jesus said, "The kingdom of God belongs to those who are like children."	Jisas i tokim ol olsem, Kingdom bilong God em bilong ol manmeri husait i kamap olsem ol dispela pikinini.
After Jesus blessed the children, he began to travel to Jerusalem.	Bihain long Jisas i blesim ol liklik pikinini, em stat long wokabaut i go long Jerusalem.
Jerusalem is where the Jewish temple is and where all Jews went to worship God in the temple.	Jerusalem em ples we tempel bilong ol Juda i stap long en, na ples we olgeta manmeri Juda i save go long lotuim God insait long tempel.
A man came running up to Jesus and called him Good Teacher.	Wanpela man ran i kam antap long Jisas na kolim em olsem, Gutpela Tisa.
The man asked what he should do to inherit, or receive, eternal life.	Dispela man i askim wanem samting em bai i mekim long go insait, o long kisim laip i stap oltaim oltaim.
Eternal life is life with God that never ends, or living forever with God.	Laip i stap oltaim oltaim em tok long laip i stap wantaim God i nogat pinis bilong en, o stap oltaim wantaim God.
Jesus gave his disciples an example of how hard it is for someone to enter into God's Kingdom.	Jisas i givim disaipel bilong en wanpela pikas tok olsem, ol bai i hatwok tru long go insait long kingdom bilong God.
He said it is easier for a camel to go through the eye of a needle.	Em i tok olsem, em bai isi long kamel bai i go insait long ai bilong wanpela nidol bilong samap.
A camel is the largest animal in Israel.	Kamel em bikpela animol long Israel.
Show the photo of a camel.	Soim piksa bilong wanpela kamel.
An eye of a needle is a small hole in a sewing needle that the thread passes through.	Ai bilong wanpela nidol bilong samap, em wanpela liklik hul long nidol bilong samap we samap rop i save go insait long en.
Jesus said that everyone who has given up houses or family for the sake of the good news, or gospel, will receive a hundredfold back.	Jisas i tok olsem, olgeta man husait bin tingting long mi na long Gutnius o gospel bilong mi na lusim ol haus o famili bilong ol, ol bai i kisim bek 100 taim moa.
This is also called the good news.	Dispela ol i kolim olsem em gutnius.
In this step, hear Mark 10:32-45 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 10:32-45 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jerusalem is where the Jews worshiped God in the temple.	Jerusalem em ples we ol manmeri Juda i save lotuim God insait long Tempel.
It is also on a hill.	Na tu em i stap long maunten hap.
Jesus walked ahead of his disciples like most religious teachers walked ahead of their students.	Jisas i wokabaut i go pas long ol disaipel bilong en, wankain olsem ol planti tisa bilong lotu i save wokabaut i go pas long ol sumatin bilong ol.
His disciples were amazed, or surprised, at his actions and teachings they saw.	Ol disaipel bilong en i kirap nogut o tingting planti long ol samting em i mekim, na ol skul tok em bin skulim na ol bin lukim long en.
However, they may have realized that Jesus might face danger from the religious leaders in Jerusalem.	Olsem tasol, ating ol bin luksave olsem, Jisas bai i bungim hevi i kam long ol hetman bilong lotu long Jrusalem.
Like before, Jesus takes his disciples aside to tell them about what will happen to him.	Olsem oltaim Jisas i save mekim, em i kisim ol disaipel bilong en i go long arere, long tokim wanem samting bai i kamap long en.
Jesus gets their attention by saying "listen," or "pay attention."	Jisas i kirapim tinging bilong ol na em i tok "harim gut," o "tingting gut."
Those Jewish religious leaders will then give him to the Roman (or Gentile, non-Jewish) government.	Ol dispela hetman bilong lotu, ol bai i putim em i long han bilong ol Roman gavaman (o ol Jentael, ol i no lain Juda).
They will mock him, or say bad things to him.	Ol bai i tok bilas, o tok nogut long em.
The disciples do what they did last time Jesus told them about how he would suffer.	Ol disaipel i mekim wanem ol bin mekim long las taim Jisas i tokim ol, long em bai i kisim taim nogut.
John and James ask to sit on Jesus' right and left sides.	Jon na Jems i askim long sindaun long hansut na hankais bilong Jisas.
Do they have special places to sit, or special things to do or to wear?	Ol i gat spesol ples bilong sindaun, o spesol samting long mekim o long putim long skin?
He asks if they can "drink the cup" that he drinks.	Em i askim sapos tupela inap long "dring long dispela kap" em bai i dring long en.
A "cup" was considered either a symbol of joy or a symbol of God's anger and suffering.	Wanpela "kap" ol i lukim olsem, em wanpela mak bilong amamas o wanpela mak bilong belhat bilong God na bilong kisim pen na taim nogut.
Baptism in those days was when someone was submerged in or put under water to show that they were fully following a certain way.	Long kisim baptais long dispela taim bipo, taim sampela man i go insait long wara o putim ol i go insait long wara, em long soim olsem ol i bihainim tru wanpela kain pasin.
Will you be able to use these descriptions of a "cup of suffering" or "baptism of suffering," or will you need to use a more general description about suffering?	Yupela inap bai usim ol dispela piksa tok long wanpela "kap bilong kisim pen taim nogut" o "baptais bilong kisim pen na taim nogut," o yupela bai nid long usim wanpela piksa tok long em bai i mekim klia long kisim pen na taim nogut?
The other disciples become angry because they thought John and James were asking an unfair or wrong question.	Ol arapela disaipel i belhat, long wanem ol i ting Jon na Jems i wok long askim rong kwesten, o tupela i tingim tupela yet na lus tingting long mipela.
Then Jesus says that leaders are different in God's Kingdom.	Orait Jisas i tok olsem, ol lida insait long Kingdom bilong God, em i narapela kain.
He says that whoever wants to be great should be like a servant.	Em i tok, husait laik long kamap bikman, em i mas kamap wokman.
Whoever wants to be first-or most important-should be like a slave.	Na husait laik stap namba wan—o kamap impoten man—em mas kamap olsem wokboi nating.
Only Jesus can do that job as the Son of Man.	Jisas em wanpela tasol inap long mekim dispela wok olsem Pikinini Bilong Man.
In the first scene: In the first scene, Jesus is walking ahead of his disciples and others on the way to Jerusalem.	Namba wan hap bilong stori: Long namba wan hap bilong stori, Jisas i wokabaut i go pas long ol disaipel bilong en na ol arapela lain manmeri.
Jesus takes aside his twelve disciples and warns them about what will happen to him in Jerusalem.	Ektim aut Jisas i kisim ol 12-pela disaipel i long arere na tokim ol gut long olgeta samting em bai i kamap long em long Jerusalem.
But he will rise from the dead.	Tasol em bai i kirap bek long matmat.
In the second scene: In the second scene, Jesus' two disciples James and John very respectfully ask Jesus if they can have the two best places of honor next to him when he sits on his throne as king.	Namba tu hap bilong stori: Long namba tu hap bilong stori, tupela disaipel bilong Jisas, Jems na Jon, long gutpela wei tupela i askim Jisas sapos tupela i ken kisim namba wan ples bilong kisim namba, na stap long sait bilong en, taim em i sindaun long sia king olsem king.
In the third scene: In the third scene, Jesus' disciples are angry at James and John.	Namba tri hap bilong stori: Long namba tri hap bilong stori, ol arapela disaipel bilong Jisas, ol i belhat long Jems na Jon.
Jesus then teaches his disciples about how leaders in his kingdom will lead differently than world leaders.	Orait Jisas i skulim ol disaipel bilong en, long hau ol lida insait long kingdom bilong en bai lidim ol manmeri narapela kain long ol lidas bilong dispela graun.
In the first scene it is important to remember that Jesus' disciples are amazed and surprised, and that the other people are afraid.	Long namba wan hap bilong stori, em impoten long tingim gut olsem, ol disaipel bilong Jisas i kirap nogut tru na tingting i kirap, na ol arapela manmeri ol i pret.
It is important to remember that Jesus takes aside his disciples, away from the rest of the crowd, to talk with them in detail about his suffering.	Em impoten long tingim gut olsem, Jisas i kisim ol disaipel bilong en i go long arere, longwe long ol bikpela lain manmeri long tokim gut olgeta samting, long pen na taim nogut em bai i kisim long en.
In the second scene it is important to remember that James and John asked Jesus their question privately.	Long namba tu hap bilong stori, em impoten long tingim olsem, Jems na Jon askim kwesten long Jisas tupela yet.
There is back and forth dialogue between Jesus, John, and James.	Toktok bin i go kam namel long Jisas, Jon na Jems.
In the third scene it is important to remember that the other disciples are angry with John and James.	Long namba tri hap bilong stori, em impoten long tingim gut olsem, ol arapela disaipel i belhat long Jon na Jems.
The characters in this story include: - Jesus - Jesus' disciples, including James and John - others who follow Jesus - leading priests and teachers of religious law - the Gentiles, in this case the Romans As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel bilong Jisas, Jems na Jon wantaim - Ol arapela lain manmeri husait i bihainim Jisas - Ol hetpris na ol saveman bilong lo - Ol Jentael, long hia em ol Roman gavaman Tokim grup long ektim aut dispela stori tupela taim.
Maybe Jesus answers, "I'm trying to get ready for the suffering I know will happen to me."	Ating Jisas i tok olsem, "Mi traim long redi mi yet long samting nogut mi save olsem em bai i kamap long mi."
Act out Jesus taking the twelve disciples aside and telling them in detail what will happen to him in Jerusalem.	Ektim aut Jisas i kisim ol 12-pela disaipel i long arere na tokim ol gut long olgeta samting em bai i kamap long em long Jerusalem.
Jesus calls the Twelve together and speaks to them.	Jisas i singautim ol 12-pela disaipel i kam bung na i toktok long ol.
Jesus and his disciples began going to Jerusalem.	Jisas na ol disaipel bilong en stat long wokabaut i go long Jerusalem.
Jerusalem is the name of the religious capital of the Jewish people.	Jerusalem em nem bilong bikpela lotu ples bilong ol manmeri Juda.
Mark likes to talk about all the times Jesus called himself the Son of Man in order to talk about his destiny to suffer and die, like a human.	Mak oltaim i save laik long toktok long Jisas olgeta taim, taim Jisas i kolim em yet olsem 'Pikinini bilong Man' long toktok long wanem hap em bai i go long kisim pen na taim nogut bilong em, na dai olsem wanpela man nating olsem mipela.
The Son of Man comes in power and authority to rule over all the nations.	Pikinini Bilong Man bai i kam wantaim pawa na strong long lukautim olgeta kantri.
God gives the Son of Man authority.	God i givim tok orait long Pikinini Bilong Man.
Jesus speaks of himself in the third person when he gives himself this title.	Jisas i tok long em yet insait long namba tri ples bilong man, taim em i givim long em yet dispela biknem i gat namba.
Jesus says that the leading or chief priests and teachers of the law will give Jesus to the Gentiles to be killed.	Jisas i tok olsem, ol man i go pas o Bikpris na saveman bilong lo, ol bai i givim Jisas i go long han bilong ol Jentael long kilim em.
Gentiles is a general term for any people who are not Jews.	Jentael em wanpela nem bilong kain kain manmeri husait i no bilong ol lain Juda.
In this case Jesus is talking about the Romans specifically.	Long dispela hap, i tok long ol Roman stret.
The Romans conquered the Jewish homeland and ruled over them.	Ol Roman bin pait na winim as ples graun bilong ol Juda na bin bosim ol.
James and John, the sons of Zebedee came to ask Jesus a question.	Jems na Jon, tupela pikinini bilong Jebedi i kam long askim Jisas wanpela kwesten.
James and John were two of Jesus' disciples.	Jems na Jon, tupela i disaipel bilong Jisas.
Their father was Zebedee.	Papa bilong tupela em Jebedi.
James and John called Jesus Teacher.	Jems na Jon i kolim Jisas olsem Tisa.
This is a respectful form of address used by Jesus' followers to show that he was a teacher of the things of God and had disciples or students who followed him and listened to his teachings.	Dispela em gutpela wei bilong kolim ol man, ol manmeri i bihainim Jisas bin usim long soim olsem, em wanpela tisa bilong ol samting bilong God, na em bin gat ol disaipel o sumatin husait i bihainim em na harim ol skul tok bilong en.
James and John asked if they could sit next to Jesus when he rules in his glory.	Jems na Jon i askim Jisas, sapos tupela inap sindaun klostu long sait bilong Jisas taim em kamap bos insait long glori bilong en.
In some contexts, glory can refer to how God shows his power and splendor-his presence.	Insait long sampela hap bilong tok, glori i tok long hau God i save soim pawa na bikpela lait—strong bilong en.
In this case, it refers to Jesus' power as king in the new Kingdom he will bring.	Long dispela tok, em i tok long pawa bilong Jisas olsem king insait long nupela kingdom em bai i bringim i kam.
Jesus asks them if they can drink from the cup he will drink from, or be baptized with the baptism he will have.	Jisas i askim tupela sapos tupela i ken dring long dispela kap em bai i dring long en, o tupela inap long kisim dispela baptais em bai i kisim.
When Jesus talks about drinking from his cup, he is talking about suffering.	Taim Jisas i tok long dring long dispela kap, em i toktok long kisim pen na taim nogut.
When Jesus is talking about being "baptized" in suffering, he is not talking about being put in water.	Taim Jisas i toktok long kisim baptais insait longtaim nogut na pen, em i no toktok long go insait long wara.
Later Jesus tells all the disciples that leadership in God's Kingdom is different than the world's leadership.	Bihain Jisas i tokim ol disaipel olsem, kamap lida insait long Kingdom bilong God i narapela kain long kamap lida long dispela graun.
Authority is the right given to someone to act.	Pawa, em tok orait ol i givim long wanpela man long mekim ol samting.
Jesus said that the people in God's Kingdom who want to be great must be a servant.	Jisas i tok olsem, ol manmeri insait long Kingdom bilong God husait laik long kamap bikman i mas kamap olsem wanpela wokman.
In the Bible when people are a ransom, that means that they release or redeem a person and free them from some form of slavery.	Insait long Baibel, taim ol manmeri i kamap olsem wanpela pe, dispela i minim olsem, ol i rausim o kisim bek wanpela man na mekim em fri long sampela wei bilong stap kalabus.
In this step, hear Mark 10:46-52 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 10:46-52 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus and his disciples are traveling from the north towards the capital city of Jerusalem.	Jisas na ol disaipel bilong en i wokabaut long hap not i go long bikpela siti bilong Jerusalem.
On the way, Jesus told his disciples that he would be betrayed and unjustly killed in Jerusalem.	Long rot, Jisas i tokim ol disaipel bilong en olsem, ol bai i putim em long han bilong ol man, na ol bai i mekim nogut na kilim em i dai long Jerusalem.
It seems that his disciples didn't really believe or understand the importance of what was about to happen.	I luk olsem ol disaipel bilong en i no bilipim tru, o kisim gut klia bikpela tingting bilong wanem samting bai i kamap klostu taim.
We see this because immediately after Jesus talks about his death, they ask who would be most important in God's Kingdom.	Ol i tingting planti.Yumi lukim dispela bikos i no longpela taim bihain long Jisas i tok long dai bilong en, ol bin askim husait bai kamap bikman tru insait long Kingdom bilong God.
Right after this, this story of Bartimaeus happens.	Bihain tru long dispela, stori bilong Batimeus i kamap.
Referring to someone as a "son of David," or "descendant of David" showed respect for that person and an acknowledgment that the person had similar powers to the Promised Savior who was to come.	Em i tok long wanpela man olsem 'pikinini man bilong Devit,' o 'pikinini bilong lain Devit' long soim gutpela pasin long dispela man na luksave olsem, dispela man i gat wankain pawa olsem, dispela man God bin promis pinis bilong kisim bek ol manmeri.
He fulfills the promise to heal people's eyes and ears both physically and spiritually.	Em i inapim dispela tok promis long oraitim ai na iyau bilong ol manmeri long bodi sait na long spirit sait.
This story is one of those times.	Dispela stori, em wanpela bilong ol dispela taim bipo.
Jesus and his disciples had to travel through Jericho in order to get to Jerusalem.	Jisas na ol disaipel bilong en i mas wokabaut namel long Jeriko long i go kamap long Jerusalem.
How is this different from how blind people are treated in the Bible?	Em i narapela kain olsem wanem long ol man insait long Baibel i save mekim long ol aipas?
We know this from several clues in the story.	Yumi save long dispela long sampela tok i stap insait long dispela stori.
Firstly, we know the blind man's name, which is unusual in stories of healing.	Nambawan, yumi save long nem bilong aipasman, i narakain long stori bilong oraitm ol man.
We know that he called Jesus a special title, "Son of David" and the Hebrew word for "master" (Rabboni) to show that he respected Jesus and believed that Jesus could heal him.	Yumi save olsem, em i kolim wanpela spesol biknem long Jisas olsem, "Pikinini bilong Devit" na long tok Hibru olsem, "Raboni" i minim "masta" long soim olsem, em i putim em yet i go aninit long Jisas na i bilip olsem, Jisas inap long oraitim em.
Bartimaeus threw off his cloak, leapt up and went to Jesus.	Batimeus i tromoi klos bilong en i go long sait na em kirap na ran i go long Jisas.
Jesus asks Bartimaeus, "What do you want me to do for you?"	Taim Jisas i askim Batimeus, "Yu laik mi bai mekim wanem long yu?"
In the first scene: Jesus is on his way out of Jericho.	Namba wan hap bilong stori: Jisas i wokabaut i go lusim Jeriko.
But Bartimaeus follows Jesus.	Tasol Batimeus i bihainim Jisas.
Stop and look at the map of Jesus' route from Galilee to Jerusalem via Jericho as a group.	Soim grup long mep Jisas i wokabaut lo Galili i go Jerusalem bihainim rot bilong Jeriko.
This route was the primary route for Jewish people living in the area of the Galilee to travel to Jerusalem.	Dispela rot, em bikpela rot bilong ol manmeri Juda i stap long dispela hap bilong Galili long wokabaut i go long Jerusalem.
There would have likely been crowds of beggars on the route.	Na em i mas ol bikpela lain man bilong askim long mani, ol bin stap long dispela rot.
Jesus speaks to the crowds.	Jisas i toktok long ol bikpela lain manmeri.
Bartimaeus would have been sitting with his outer garment, his cloak, in front of him, probably across his legs, to collect alms.	Ating Batimeus bin sindaun long rot wantaim longpela klos, klos bilong werim antap, em i putim long pes bilong en na stap, em mas long lek bilong en, long kisim ol mani.
When Jesus asks Bartimaeus, "What do you want me to do for you?"	Taim Jisas i askim Batimeus, "Yu laik mi bai mekim wanem long yu?"
Bartimaeus then follows Jesus.	Bihain Batimeus i bihainim Jisas.
As Jesus is traveling from Jericho to Jerusalem, a beggar named Bartimaeus calls out to him.	Taim Jisas i wokabaut long Jeriko i go long Jerusalem, wanpela man bilong askim long mani, nem bilong en Batimeus i singaut i go long Jisas.
The crowd rebukes Bartimaeus.	Ol bikpela lain manmeri i tokhat krosim Batimeus.
Bartimaeus throws off his cloak.	Batimeus i tromoi longpela klos bilong en i go aut.
The cloak should have been in front of him, perhaps over his legs as he sits, as it is Bartimaeus' way of collecting money.	Ating longpela klos bilong en i stap long ai bilong en, i mas stap long lek taim en i sindaun, em olsem wei bilong Batimeus long kisim mani.
Jesus heals Bartimaeus.	Jisas i oraitim Batimeus.
Bartimaeus begins to follow Jesus.	Bihain Batimeus i bihainim Jisas.
Jesus is leaving Jericho on the way to Jerusalem.	Jisas na ol disaipel bilong en i mas wokabaut namel long Jeriko long i go kamap long Jerusalem.
Bartimaeus asks Jesus for something that he would normally ask God for.	Batimeus askim Jisas long sampela samting olsem, em i save askim God long en.
When Jesus asks Bartimaeus, "What do you want me to do for you?"	Taim Jisas i askim Batimeus, "Yu laik mi bai mekim wanem long yu?"
Rabboni is the highest title for a respected teacher.	Rabi Raboni, em wanpela biknem i stap antap tru bilong wanpela tisas ol i save givim biknem long en.
Bartimaeus is treating Jesus like Jesus is his own teacher, and he is his follower.	Batimeus i mekim gut long Jisas olsem, Jisas em tisa bilong en, na em i olsem man i save bihainim em.
However Bartimaeus chooses to follow Jesus along the route.	Tasol Batimeus i bihainim Jisas.
Place a chair in the center of the room and ask the volunteer, "Do you believe that this chair exists?	Putim sia namel long rum na askim dispela man, "Yu bilip olsem dispela sia em i stap?
Do you believe that this is a chair?	Yu bilip olsem dispela em i sia?
In this step, hear Mark 11:1-11 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 11:1-11 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
In this story Jesus arrives just outside of Jerusalem for his last time before he is killed.	Insait long dispela stori, Jisas i go kamap autsait stret long Jerusalem laspela taim bilong en bipo ol i kilim em.
This section of Mark, until Jesus' death, may have been Jesus' final week, or this section of Mark may have been a description of Jesus' last 6 months before his death.	Long dispela hap bilong buk Mak, i go inap long dai bilong Jisas, na dispela em laspela wik bilong Jisas, o dispela hap bilong buk Mak i tok klia 6-pela mun em i stap bipo long dai bilong Jisas.
We are not sure exactly how much time the last section of Mark covers.	Yumi i no save tru laspela hap bilong stori long buk Mak i kisim hamaspela taim.
Jesus and his disciples had probably walked 34 kilometers in one day from Jericho to Jerusalem.	Jisas wantaim ol disaipel bilong en bin wokabaut 34 kilomita long wanpela dei long Jeriko i go long Jerusalem.
Bethany and Bethphage were two towns near Jerusalem.	Tupela ples, Betani na Betfas i stap long mauten hap i antap tru, katim i kam i go long hap ples i daun klostu long Jerusalem.
Bethany is about 3 kilometers from Jerusalem.	Betani i stap 3 kilomita long Jerusalem.
This hill is called the Mount of Olives.	Dispela hap maunten, ol i kolim Mauten Oliv.
Stop here and look at a photo from the Mount of Olives overlooking Jerusalem.	Stop long hia na soim trensleisen grup wanpela piksa bilong maunten Oliv, inap lukluk i go long Jerusalem.
However, the prophet Zechariah had said that the Messiah, or Savior, would ride into the city on a young donkey.	Em olsem tasol, profet Sekaraia bin tok olsem, Mesaia o man bilong kisim bek ol manmeri, bai kalap long wanpela donki na i go insait long siti long wanpela yangpela donki.
It was not until later that the disciples remembered Zechariah's prophecy.	Ol i no bin save inap bihain tru ol disaipel i tingim tok profesi bilong Sekaraia.
That is probably why Jesus sent two disciples into the nearby village to get a young donkey that had never been ridden.	Ating long dispela as Jisas i salim tupela disaipel long go insait long hauslain i stap klostu long kisim wanpela yangpela donki i nogat wanpela man bin sindaun long en.
We do not know which village Jesus sent his disciples to, but it may have been Bethphage.	Yumi i no save wanem hauslain Jisas bin salim tupela disaipel bilong en i go, tasol em mas salim tupela i go long Betfas.
Jesus had possibly already arranged with the donkey's owner that he would borrow it, but he wanted to prepare the disciples if someone asked why they were taking the donkey.	Ating Jisas bin toktok wantaim papa bilong donki pinis olsem, em bai i kisim donki bilong en na usim, tasol em laik long redim tupela disaipel, sapos wanpela man i askim tupela, bilong wanem tupela i kisim dispela donki.
Jesus tells his two disciples to go into the village, untie the donkey and bring it, and if anyone says "What are you doing?"	Jisas i tokim tupela disaipel bilong en long 1. go insait long hauslain 2. rausim donki long rop na kisim i kam na 1. sapos wanpela man i tok "yutupela mekim wanem?"
People asked what they were doing.	Ol man i askim, yutupela i mekim wanem.
They wanted to know why they were untying the donkey.	Ol i laik save, bilong wanem tupela i rausim donki long rop.
As Jesus was riding into Jerusalem, people spread their outer coats or robes and leafy branches on the road.	Taim Jisas i go insait long Jerusalem antap long donki, ol manmeri i rausim longpela klos bilong ol o ol klos na ol han bilong diwai wantaim lip, ol i lainim long rot.
Stop here and look at a picture of branches from olive trees and palm trees as a group.	Stop long hia na soim wanpela piksa bilong han bilong ol diwai oliv na ol diwai pam.
This person would be their Savior, or Messiah.	Dispela man, em man bilong kisim bek ol manmeri, o Mesaia.
In the first scene: Jesus arrives on the outskirts of Jerusalem at the Mount of Olives, near the villages of Bethany and Bethphage.	Namba wan hap bilong stori: Jisas i go kamap autsait liklik long Jerusalem long Maunten Oliv, klostu long hauslain Betani na Betfas.
He sent two disciples into a nearby village to get a young donkey for him.	Jisas i salim tupela disaipel i go long hauslain i stap klostu na kisim wanpela donki.
In the second scene: The two disciples go into the village.	Namba tu hap bilong stori: Tupela disaipel i go insait long hauslain.
They untie the young donkey.	Tupela i rausim donki long rop.
In the third scene: The disciples take the donkey to Jesus, spread their outer coats on it, and he rides into Jerusalem.	Namba tri hap bilong stori: Tupela disaipel i kisim donki i go long Jisas, na ol disaipel i opim longpela klos bilong ol na putim antap long dispela donki, na Jisas i sindaun antap na i go insait long Jerusalem.
They cry out "Hosanna!	Ol i singaut strong na tok "Hosana!
Blessed is he who comes in the name of the Lord!	Husait man i kam long nem bilong Jisas, em bai i amamas!
Blessed is the kingdom of our Father David!"	Kingdom bilong Papa bilong yumi Devit bai i kamap gut!"
Some are walking behind the donkey and some are walking in front of the donkey.	Sampela i wokabaut bihain long donki na sampela i wokabaut i go paslain long donki.
The owner of the donkey had tied the donkey next to a door of a building that was next to a street in the town.	Papa bilong dispela donki bin pasim donki long sait bilong dua bilong wanpela haus i stap long rot insait long taun.
The disciples brought back the donkey, and they put their outer robes on the animal.	Tupela disaipel i kisim dispela donki na i kam bek, ol disaipel i opim longpela klos bilong ol na putim antap long dispela animol.
As Jesus rode the donkey into Jerusalem, there were many people on the road.	Taim Jisas i go insait long Jerusalem long donki, i gat planti manmeri i stap long rot.
Jesus and his disciples walked to the temple area, looked around, and left.	Jisas wantaim ol disaipel bilong en i wokabaut i go insait long banis bilong Tempel, em i lukluk raun na lusim i go.
Some are walking behind the donkey and some are walking in front.	Sampela i wokabaut bihain long donki na sampela i wokabaut i go paslain long donki.
Jesus sends two disciples into the next village with the instructions to find a young donkey that has never been ridden.	Jisas i salim tupela disaipel i go insait long narapela hauslain i stap klostu wantaim tok ol inap bihainim na painim wanpela yangpela donki, ol man i no bin kalap antap na usim long en.
He tells them to untie it and bring it to him.	Em i tokim tupela long rausim dispela donki long rop na kisim i kam long em.
The disciples go to the village and see the donkey tied up just as Jesus said it would be.	Ektim aut tupela disaipel i go long hauslain na lukim dispela donki ol i pasim em long rop i stap, olsem Jisas bin tokim tupela long en.
They answer, "The Lord needs it," and the people allow them to take the donkey.	Tupela i bekim tok bilong ol olsem, "Bikpela i nidim dispela donki," na ol manmeri i larim tupela long kisim dispela donki.
Jesus rides the donkey into Jerusalem.	Ektim aut Jisas i kalap antap long donki na i go insait long Jerusalem.
Then they walk back outside the city to Bethany, where they spend the night.	Orait bihain ol i wokabaut i kam aut long siti na i go long Betani, long dispela hap ol i stap wanpela nait.
They were on the Mount of Olives, a high hill across a valley from Jerusalem.	Ol i stap long Maunten Oliv, wanpela maunten hap i stap antap tru na lukluk i go long hapsait bilong ples daun long Jerusalem.
Many olive trees grew on this hill.	Planti diwai oliv i save kamap long dispela maunten hap.
Jesus asks two of his disciples to go to the nearby village and find the young donkey or colt tied near a door in the village.	Jisas i askim tupela disaipel long go long hauslain i stap klostu na painim yangpela donki o yangpela hos ol bai i pasim em long rop i stap long dua long hauslain.
This animal is a young donkey that has not been ridden.	Dispela animol em wanpela yangpela donki i nogat man bin kalap antap na usim long en.
Donkeys are animals that carry heavy loads and are large enough to carry a person.	Ol donki, em ol animol i save karim ol hevi samting na em bikpela inap long karim wanpela man.
If someone asks the disciples why they are untying the donkey, Jesus told them to say, "The Lord needs it."	Sapos sampela man i askim tupela disaipel, bilong wanem yutupela i rausim donki long rop, Jisas i tokim tupela long tok olsem, "Bikpela i nidim."
We are not sure, but most translations take this to mean that Jesus, the master, needs the animal.	Yumi i no save, tasol planti trensleisen i kisim dispela tok long minim olsem Jisas, dispela masta i nidim dispela animol.
They kept men warm at night because they were often made of animal skin or wool.	Longpela klos i save mekim ol man hot long nait bikos ol bin mekim long animol skin o gras bilong sipsip.
Hosanna can mean "save us," "welcome," or "glory" to a person.	Hosana i minim "sevim yumi," "welkam," o "bikpela strong" long wanpela man.
When the people shout, "Hosanna in the highest," they are probably saying welcome to and praising God.	Taim ol manmeri i singaut, "Hosana, litimapim nem bilong God Antap Tru," ating ol i mas tok olsem, amamas long kam na givim biknem i go long God.
The people of Israel, the Jews, really hoped for this new Kingdom to come soon.	Ol manmeri Israel, ol Juda, i tru wet long dispela nupela Kingdom long kam klostu taim.
They prayed and sang songs about it often.	Ol i save prea na singim ol song long dispela olgeta taim.
Jesus went to the temple area to look around.	Jisas i go long banis Tempel long lukluk raun.
Then Jesus and the Twelve went back to Bethany where they spent the night.	Orait Jisas na 12-pela i go bek long Betani na stap wanpela nait long hap.
In this step, hear Mark 11:12-26 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 11:12-26 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Mark likes to tell a story within a story to explain something.	Mak i save laik long tokim narapela stori insait long wanpela stori long mekim klia ol samting.
This story begins and ends with a fig tree on the side of the road.	Dispela stori i stat na pinis wantaim stori bilong wanpela diwai fik i stap long sait bilong rot.
Mark probably uses the fig tree story as a lesson to describe Israel's spiritual life.	Ating Mak i usim dispela stori bilong diwai fik olsem wanpela skul tingting bilong mekim klia lotu laip bilong ol Israel.
In the last story Jesus entered Jerusalem and left again to spend the night in Bethany.	Insait long pastaim stori, Jisas i go insait long Jerusalem na lusim gen i go long stap wanpela nait long Betani.
The next morning, Jesus and his disciples walked back into Jerusalem.	Long narapela dei long monin taim tru, Jisas wantaim ol disaipel bilong en wokabaut bek i go long Jerusalem.
On their way Jesus was hungry and saw a fig tree full of leaves on the side of the road.	Jisas i hangre olsem na em i go long diwai fik pulap wantaim ol lip tasol.
However, there was no fruit on the tree because it was not the season for fruit.	I nogat kaikai bilong diwai fik, long wanem em i no taim bilong en long karim.
This was probably the time of year right after the first baby figs came and dropped off.	Ating dispela taim bilong yia, em bihain long karim namba wan pikinini fik na i save pundaun.
Jesus said to the tree, "May no one eat your fruit again."	Jisas i tok long dispela diwai fik olsem, "Yu noken karim kaikai moa na ol man bai i kaikai."
Jesus would have known when figs were in season in Israel.	Jisas inap long save wanem taim ol diwai fik i save karim kaikai long Israel.
The fig tree is like Israel.	Diwai fik i olsem ol Israel.
The fig tree is not producing fruit.	Dispela diwai fik i no karim kaikai.
Show your translation team a picture of a fig tree and a fig.	Soim trensleisen grup bilong yu wanpela piksa bilong diwai fik na wanpela pikinini kaikai bilong diwai fik.
Now it looked like a market place.	Nau i luk olsem em wanpela maket ples.
Sellers sold "pure" animals like doves, oil, salt, and wine that the visitors could use in their different sacrifices to God.	Ol maket lain bin salim "klin" animol olsem ol balus, wel, sol na wain ol wantok inap long usim long narapela narapela kain ofa bilong ol long God.
People only had Roman coins, so the money changers changed out their modern Roman coins for the coins for temple tax.	Ol manmeri i bin gat ol Roman koin tasol, olsem na ol man bilong senisim mani, i senisim ol nupela Roman koin mani long givim takis bilong Tempel.
Jesus was angry that people were keeping the Gentiles, or non-Jewish people, from being able to worship.	Jisas i belhat olsem, ol manmeri i pasim ol Jentael, o i no ol lain bilong Juda, ol inap long lotuim God.
He overturned the money changers' tables and forced the people selling items for the sacrifices and people buying things for the sacrifices to leave the temple.	Em i kapsaitim ol tebol bilong man i wok long senisim mani, na em i rausim ol manmeri i salim ol samting bilong mekim ofa, na baim ol samting bilong mekim ofa long lusim tempel na i go aut.
They wanted to kill him, but the crowds of people really liked Jesus' teachings.	Ol i laik kilim em, tasol ol bikpela lain manmeri i laikim tru skul tok bilong Jisas.
So the religious leaders were afraid of Jesus because of the power he had over the public.	Em olsem na ol hetman bilong lotu i pret long Jisas, bikos long pawa em i gat antap long ol manmeri.
Jesus left the city that night to go back to Bethany.	Jisas i lusim dispela siti long dispela nait long i go bek long Betani.
The next morning he came back and passed by the same fig tree as he had the previous day.	Na long narapela monin em kam bek na abrusim dispela sem diwai fik em bin lukim long dei i go pinis.
Jesus taught his disciples.	Jisas i skulim ol disaipel bilong en.
Mark is probably talking more about God's mission on earth being accomplished than about amazing miracles.	Ating Mak i toktok moa long wok misin bilong God long dispela graun inap pinis, na long toktok long bikpela mirakel.
Mountains symbolized difficulties, and Jesus wanted his disciples to know that challenges to God's mission, like persecution, could be overcome.	Ol maunten i soim mak bilong ol taim nogut bai i kam, na Jisas i laikim ol disaipel bilong en long luksave long ol hevi bilong wok misin bilong God, olsem taim bilong pen na kisim taim nogut, ol i mas sanap strong na winim.
The Mount of Olives and the mountain of Jerusalem both symbolized Jewish tradition, and Jesus also wanted his disciples to know that sometimes tradition gets in the way of God's mission.	Maunten Oliv na maunten bilong Jerusalem, tupela wantaim i makim tumbuna pasin bilong ol Juda, na tu Jisas i laikim ol disaipel bilong en long luksave olsem, sampela taim ol tumbuna pasin i save go wantaim wok misin bilong God.
Then Jesus tells his disciples that when they are about to pray, they need to check that their hearts are prepared to talk to God.	Orait Jisas i tokim ol disaipel bilong en olsem, taim ol i laik prea, ol nid long sekim gut olsem, bel bilong ol i stap redi long toktok long God.
In the first scene: The next morning, Jesus and his disciples leave Bethany and walk towards Jerusalem.	Namba wan hap bilong stori: Long narapela monin, Jisas wantaim ol disaipel bilong en lusim Betani na wokabaut i go long Jerusalem.
They walk past a fig tree with no fruit.	Ol i wokabaut abrusim diwai fik na lukim dispela diwai i no karim kaikai.
In the second scene: Jesus and his disciples walk into the temple in Jerusalem.	Namba tu hap bilong stori: Jisas wantaim ol disaipel bilong en i go insait long tempel long Jerusalem.
In the third scene: The leading priests and teachers of religious law begin to plan how to kill Jesus.	Namba tri hap bilong stori: Ol het pris na saveman bilong lo i stat long kamapim tingting long hau ol bai i kilim Jisas.
They are afraid of Jesus because the people are amazed at his teaching.	Ol i pret long Jisas bikos ol manmeri i kirap nogut tru long wanem samting Jisas i skulim ol.
In the fourth scene: Jesus and his disciples sleep in Bethany and go back to Jerusalem the next morning.	Namba fo hap bilong stori: Jisas na ol disaipel bilong en i slip long Betani na i go bek long Jerusalem long narapela monin.
Jesus talks to his disciples about having faith.	Jisas i toktok long ol disaipel bilong en long ol i mas bilip strong.
He walks over to a fig tree on the side of the road that is full of leaves.	Em i wokabaut i go kamap long diwai fik long arere bilong rot i gat planti lip tasol.
It is important to remember that Jesus' disciples heard him say, "May no one ever eat fruit from you again."	Em impoten long tingim gut olsem, ol disaipel bilong Jisas bin harim Jisas i tok "Yu no ken karim kaikai moa gen na ol man bai i kaikai."
It is important to remember that Jesus and his disciples go directly to the temple courtyard.	Em impotem long tingim gut olsem, Jisas wantaim disaipel bilong en i go stret long banis bilong Tempel.
Jesus goes up to the tables and turns them over.	Jisas i go long ol tebol i stap long en na kapsaitim ol dispela tebol.
He says, "Is it not written that my house will be called a house of prayer for all nations?"	Jisas i tok olsem, "Ol bin raitim pinis olsem, haus bilong mi bai i stap olsem haus prea bilong olgeta kantri."
He is saying, "It is written," or "It is in the holy Scriptures."	Em i minim long tok olsem, "Ol i raitim tok pinis," o "Tok i stap long holi buk."
But they are afraid of Jesus.	Tasol ol pret long Jisas.
Jesus' disciples notice the fig tree.	Ol disaipel bilong Jisas i luksave long diwai fik.
Peter remembers what happened the morning before.	Pita i tingim wanem samting i kamap bipo long dispela monin.
Jesus talks to his disciples about having faith.	Jisas i toktok long ol disaipel bilong en long ol i mas bilip strong.
He catches their attention with the phrase "I tell you the truth..." and talks about what would happen if someone tells the mountain to get up and be thrown into the sea.	Em i kisim tingting bilong ol i kam wantaim dispela haptok "Mi tok tru long yupela..." na em i toktok long wanem samting bai i kamap, sapos wanpela man i tokim dispela maunten, yu kirap na kalap i go daun long solwara.
Jesus is either talking about the Mount of Olives, where he is with his disciples, or the mountain where Jerusalem and the temple are, across the valley.	Jisas i toktok long dispela maunten Oliv, em yet wantaim ol disaipel bilong en i stap long en, o dispela maunten, Jerusalem na Tempel i stap long en, long hapsait bilong ples daun.
Jesus may be talking about the Dead Sea, which they can see from the Mount of Olives on a clear day.	Ating Jisas i toktok long Solwara i nogat laip insait, we ol i ken lukim klia long Maunten Oliv long gutpela san taim.
The characters in this passage include: - Jesus - the disciples, with Peter named - fig tree - people in the temple buying and selling animals for sacrifices, including those selling doves - money changers - leading priests - teachers of the religious law As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel, wantaim Pita, buk i kolim nem bilong en - Diwai fik - Ol manmeri insait long Tempel baim na salim ol animol bilong mekim ofa, wantaim ol lain husait i salim ol balus - Ol man bilong senisim mani - Ol hetpris - Ol saveman bilong lo Tokim grup long ektim aut dispela stori tupela taim.
Jesus is hungry, so he goes to a fig tree which is full of leaves.	Jisas i hangre olsem na em i go long diwai fik pulap wantaim ol lip tasol.
There are no figs, because it is not fig season.	I nogat kaikai bilong diwai fik, long wanem em i no taim bilong en long karim.
The person may answer things like, "Confused," or "Surprised, because Jesus is usually more gentle," or "Confused because Jesus knows it is not fig season," or "Interested in what Jesus is trying to tell us."	Yupela bai i harim dispela kain tok olsem, "Tinging bilong mipela i paul pinis," "Mipela i kirap nogut tru, bikos oltaim Jisas i save mekim gut," "Tinging bilong mipela i paul pinis bikos em i no taim bilong diwai fik long karim kaikai," "Mipela i laik tru long wanem samting Jisas i traim long tokim yumi."
He says, "The Scriptures say, 'My temple will be a house of prayer for all nations, but you have made it into a den of thieves.'"	Em i tok, "Holi buk bilong God i tok olsem, 'Tempel bilong mi, em bai i stap olsem prea haus bilong olgeta kantri, tasol yupela i kamapim olsem hait ples bilong ol stilman.'"
Ask the people how they are feeling.	Askim ol manmeri, yupela i pilim olsem wanem.
The religious leaders are afraid of Jesus.	Ol hetman bilong lotu i pret long Jisas.
Peter shows Jesus the dead tree.	Pita i soim Jisas dispela diwai fik i drai long en.
Jesus teaches his disciples.	Jisas i skulim ol disaipel bilong en.
Jesus and his disciples left Bethany to go to Jerusalem the next morning.	Jisas wantaim ol disaipel bilong en i lusim Betani long go long Jerusalem long monin taim bilong narapela dei.
Jerusalem is the capital city of the Jews and the place where the temple is.	Jerusalem em bikpela lotu ples bilong ol Juda, na ples we tempel i stap long en.
The temple is the place where Jewish people worship God and make sacrifices to him.	Dispela Tempel, em wanpela ples ol manmeri Juda i save lotuim God na mekim ofa long em.
They passed a fig tree full of leaves.	Ol i go na abrusim wanpela diwai fik (i stap wantaim olgeta lip).
A fig tree is a type of fruit tree that grows in Israel.	Diwai fik, em diwai bilong karim pikinini kaikai i save kamap long Israel.
A sacrifice is something offered to God to thank him or ask forgiveness from him.	Wanpela ofa, em samting ol i givim i go long God, long tok tenkyu long em, o long askim em long lusim rong.
Jesus knocked over the tables of the money changers and the chairs of the people selling doves.	Jisas i apim ol tebol bilong ol man bilong senisim mani na kapsaitim wantaim ol sia bilong ol manmeri salim ol balus.
Money changers were the people who exchanged modern Roman coins for the old coins of the Jewish temple.	Ol man bilong senisim mani, em ol manmeri husait i senisim nupela Roman koin mani wantaim olpela koin mani bilong Tempel bilong ol Juda.
Jesus said that "It is written that my house will be called a house of prayer for all nations."	Jisas i tok olsem, Holi buk bilong God i tok, Tempel em haus prea bilong olgeta kantri.
A House of Prayer is a place of worship and a place where people talk to God.	Haus prea, em ples bilong lotu na ples we ol manmeri i save toktok long God.
The leading priests and teachers of religious law get together to talk about killing Jesus.	Ol hetpris na saveman bilong lo i kam bung wantaim long toktok long kilim Jisas.
The next morning the disciples and Jesus pass by the fig tree and Peter says, "Look, Rabbi!"	Narapela dei long monin taim tru, ol disaipel wantaim Jisas i wokabaut abrusim dispela diwai fik na Pita i tok olsem, "Tisa, lukim!"
Jesus says they can pray for anything.	Jisas i tok, ol i ken prea long ol kain kain samting.
Prayer in the New Testament refers to communicating with God.	Insait long NupelaTestamen, prea i tok long toktok wantaim God.
Jesus says that if they forgive others, their Father God in heaven will forgive their sins too.	Jisas i tok olsem, sapos ol i lusim rong bilong ol arapela, Papa God bilong ol i stap long heven bai i lusim sin bilong ol tu.
In this step, hear Mark 11:27-33 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 11:27-33 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
This passage shows the Jewish religious leaders becoming more and more angry at Jesus' teaching.	Dispela hap bilong stori i soim ol hetman bilong lotu bilong Juda i belhat moa na moa long tok Jisas i skulim ol manmeri.
They realized that Jesus was acting like he had authority, or permission, from God to do things that only they usually had permission to do.	Ol luksave olsem Jisas i mekim ol samting olsem em i gat pawa, o tok orait long God long mekim ol samting, we oltaim ol i save kisim tok orait long mekim long en.
After Jesus talks with his disciples about having faith to believe that God can do anything, they continue walking into Jerusalem and to the temple.	Bihain long Jisas i toktok wantaim ol disaipel bilong en, long ol i mas i gat strongpela tingting long bilip olsem, God inap long mekim olgeta samting, ol i go het long wokabaut i go long Jerusalem na i go insait long Tempel.
Jesus was probably walking through one of the courtyards of the temple area (not in the temple sanctuary itself), and the Jewish religious leaders came up to him.	Ating Jisas i wokabaut long namel bilong wanpela banis rum insait long bikpela banis bilong Tempel eria (i no long rum i tambu tru), na ol hetman bilong lotu bilong Juda i kamap long Jisas.
The Sanhedrin was made up of three types of leaders.	Ol i kamapim dispela kaunsil wantaim tripela kain grup ol lida.
The elders were non-religious leaders in the community.	Ol bikman, em ol i no sios lida insait long komuniti.
They asked two questions: "By what authority are you doing these things?"	Ol i askim tupela kwesten—Yu kisim dispela namba na strong we na yu mekim ol dispela samting?
The religious leaders were probably asking about the things Jesus had done the day before in overturning the tables in the temple courtyard, and probably also about all of his teachings and healings.	Ating ol dispela hetman bilong lotu bin askim long ol samting Jisas bin mekim long dei i go pinis, em bin apim ol tebol bilong senisim mani na kapsaitim insait long banis Tempel, na tu long olgeta tok em bin skulim ol manmeri na oraitim ol manmeri.
The things that Jesus had done were things that only religious teachers or leaders with authority should be doing.	Ol samting Jisas bin mekim, em ol samting we ol tisa, o sios lida i gat namba tasol ol inap long mekim.
Jesus answered them with a question.	Jisas i bekim tok bilong ol wantaim wanpela kwesten.
Although Jesus says "Tell me," or "Answer me," he is not being rude.	Maski Jisas i tok olsem, "Bekim tok bilong mi, o "bekim kwesten bilong mi," em i no mekim krangi tok.
Stop here and discuss this question as a group: How do your religious leaders teach the people?	Stop long hia na diskas olsem grup: Ol sios lida bilong yupela i save skulim ol manmeri olsem wanem?
What special ways do they use to teach, like asking questions or telling stories?	Ol i gat sampela spesol wei, long askim kwesten o long tokim ol stori?
Jesus asked the religious leaders, "Who gave John the Baptist permission to baptize people who wanted to show that they repented of their sins and turned back to God?"	Jisas i askim ol sios lida, husait i givim dispela tok orait long Jon Bilong Baptais, long baptaisim ol manmeri husait i laik soim ol yet, olsem ol i tanim bel long pasin nogut bilong ol na i kam bek long God.
Jesus was really asking: "Do you believe that you should do what John said and repent by turning away from your sin and turning back to God?"	Jisas i askim: Tru, yupela i bilip olsem yupela inap bihainim wanem Jon i bin tokim, long tanim bel na givim baksait long pasin nogut na kam bek long God?
Jesus' question immediately made the religious leaders uncomfortable.	Kwesten bilong Jisas kwiktaim i mekim ol sios lida i no inap long stap gut.
Jesus does not directly say that he is the Promised Savior, or the Messiah.	Jisas i no tok stret olsem, em yet, em dispela man husait God i promis pinis long kisim bek ol manmeri, o em i Mesaia.
In the first scene: Jesus and his disciples arrive at the temple.	Namba wan hap bilong stori: Jisas wantaim ol disaipel bilong en i go kamap long Tempel.
Jesus responds with another question.	Jisas i bekim tok bilong ol wantaim narapela kwesten.
They are asking who gave him authority, or permission, to do what he is doing in the temple, like overturning the tables and forcing out the buyers and sellers.	Ol i askim husait bin givim dispela pawa, o tok orait, long mekim wanem em i wok long mekim insait long Tempel (olsem apim ol tebol na kapsaitim, na rausim ol manmeri husait i baim na salim ol samting i go aut).
Jesus answered with another question.	Jisas i bekim tok bilong ol wantaim narapela kwesten.
They did not know what to say.	Ol i no save long wanem tok ol bai i bekim.
So they answered, "We don't know."	Ol i bekim kwesten bilong Jisas olsem, "Mipela i no save."
Jesus responded, "I will not tell you who gave me authority, then."	Jisas i bekim tok bilong ol olsem, "Orait mi bai i no inap long tokim yupela husait i givim mi dispela pawa."
The characters in this passage include: - Jesus - the disciples - chief priests - teachers of religious law - elders - John As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel - Ol bikpris - Ol saveman bilong lo - Ol bikman - Jon Tokim grup long ektim aut dispela stori tupela taim.
Jesus and his disciples continued to walk towards Jerusalem from Bethany, in the morning.	Grup i mas ektim aut Jisas wantaim ol disaipel bilong en i go het long wokabaut i go long Jerusalem lusim Betani, long monin taim tru.
They are saying, "If we say John's authority is from heaven, then Jesus will ask why we didn't believe John.	Ol i tok olsem, "Sapos mipela i tok, pawa bilong Jon i kam long heven, orait Jisas bai i askim, bilong wanem yumi i no bilipim Jon.
If we say John's authority is from people, the people will be angry because they think John is from God."	Sapos mipela i tok, pawa bilong Jon i kam long ol manmeri, ol manmeri bai i belhat long mipela, long wanem ol i ting Jon i kam long God."
They answer Jesus, "We don't know."	Ol i bekim kwesten bilong Jisas olsem, "Mipela i no save."
Jesus responds, "Then I will not tell you who gave me permission to do these things."	Orait Jisas i tokim ol olsem, "Mi tu i no inap tokim yupela, husait i givim dispela tok orait na mi mekim ol dispela samting."
As Jesus was walking, the chief priests, teachers of the religious law, and elders came up to him.	Taim Jisas i wokabaut, ol bikpris, ol saveman bilong lo, na ol bikman, ol i kam long Jisas.
The chief priests were the leaders of all the priests.	Ol bikpris, em ol lida bilong olgeta pris.
The elders were non-religious leaders in the community.	Ol bikman, em ol i no sios lida insait long komuniti.
These religious leaders asked Jesus what authority he had to do the things he was doing.	Ol hetman bilong lotu i askim Jisas, wanem namba em i gat long mekim ol samting em wok long mekim nau.
Jesus asked the religious leaders a question.	Jisas i askim ol hetman bilong lotu wanpela kwesten.
He asks if John baptizes with authority from heaven, or just with authority from humans.	Em i askim ol, Jon i baptaisim ol manmeri wantaim namba i kam long heven o namba i kam long ol man long graun.
Here, Jesus is asking if John's authority came from God himself.	Long hia, Jisas i askim sapos namba bilong Jon i kam long God em yet.
The religious leaders did not know how to answer Jesus.	Ol hetman bilong lotu i no save long hau ol bai i bekim tok bilong Jisas.
They were afraid of the people, because everyone believed that John was a prophet, or someone who receives a message from God and gives it to others.	Ol bin pret long ol manmeri, long wanem olgeta manmeri i bilip olsem, Jon em wanpela profet, o wanpela man husait i kisim tok bilong God na tokim ol arapela manmeri.
Translate prophet in the same way that you have in other parts of Mark.	Trensleitim profet long wankain wei olsem yupela bin mekim long ol arapela hap insait long buk Mak.
In this step, hear Mark 12:1-12 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 12:1-12 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
In the previous passage, the religious leaders could not answer Jesus' question about where John's authority came from.	Insait long pastaim stori, ol hetman bilong lotu i no inap long bekim kwesten bilong Jisas, long wanem hap namba bilong Jon i kam long en.
The religious leaders refused to understand or accept that Jesus' authority is from God.	Ol hetman bilong lotu i no laik long luksave o tokaut stret olsem namba bilong Jisas i kam long God.
The passage begins with a description of a vineyard.	Dispela stori i stat wantaim wanpela tok bilong mekim klia long wanpela gaden wain.
A vineyard is a field where people grow and harvest grapes and make wine.	Gaden wain em wanpela hap graun ol manmeri i save wok long kamapim pikinini wain na mekim wain.
The pit was usually dug into a rock.	Dispela hul ol i save digim insait long ston.
This helped them protect the vineyard from thieves or animals.	Dispela i helpim ol long lukautim gaden wain long ol animol na ol stilman.
During harvest time the owner sent messengers to collect part of the harvest from the tenants.	Long taim bilong kaikai i redi, Papa bilong gaden i salim wanpela wokman i go long ol man i wok long gaden wain, long ol bai i givim sampela pikinini kaikai i redi long en.
However, Jesus uses words and ideas that reminded the religious leaders of Jewish history.	Em olsem tasol, Jisas i usim ol toktok na ol sampela tingting bilong kirapim tingting bilong ol hetman bilong lotu i tingim ol bipo stori bilong ol Juda.
Jesus says that the owner sent his "servants."	Jisas i tok olsem, papa bilong gaden i salim ol "wokman."
In this parable Jesus is showing that the tenants, or leaders of Israel, were not following God.	Insait long dispela tok piksa, Jisas i soim olsem, ol man usim graun, o ol hetman bilong ol Israel, ol i no bihainim Jisas.
How is the language in these stories different?	Ol toktok insait long dispela stori i narapela kain olsem wanem?
How do you begin a story like this?	Hau yupela i save statim stori olsem dispela stori?
But instead, the tenants killed the son and threw his body on the ground outside of the vineyard.	Tasol long mekim olsem, ol man bilong wok gaden i kilim dispela pikinini man na tromoim em i go outsait long gaden wain.
According to Jewish law, the tenants could assume that the owner was dead if his son came.	Bihainim lo bilong ol Juda, ol man bilong wok gaden i ting olsem, papa bilong gaden i dai pinis taim pikinini bilong en i kam.
Jesus asks a question, "What do you suppose the owner of the vineyard will do?"	Orait Jisas i askim wanpela kwesten olsem, "Yupela i ting, papa bilong gaden wain bai i mekim wanem?"
Jesus tells the religious leaders that the owner will come and kill the tenants and give the vineyard to other people.	Namba fo hap bilong stori: Jisas i tokim ol hetman bilong lotu olsem, papa bilong gaden wain bai i kilim ol man bilong wok long gaden na givim dispela gaden wain i go long ol narapela lain.
Through this story Jesus is trying to explain to the religious leaders that their actions against him will have serious consequences.	Insait long dispela stori, Jisas i traim long mekim klia long ol hetman olsem, wanem kain samting ol i mekim long em, ol bai i karim bikpela hevi bilong en.
Then Jesus quotes a passage from Psalm 118.	Jisas i kisim wanpela haptok long buk Song 118.
The "stone that the builders rejected" refers to a stone that someone said was not good enough to be part of the sanctuary of the first temple.	Dispela "ston ol kamda i ting em i nogut na ol i rausim" dispela i tok long wanpela ston sampela man i tok olsem, em i no gutpela inap long stap wanpela hap bilong ples i holi bilong namba wan Tempel.
Jesus was making a clear reference to himself here.	Jisas i mekim klia tok long em yet long hia.
Until this week in Jerusalem right before his death, Jesus had not said much about himself being the Messiah.	Em bai i go inap long dispela wik long Jerusalem bipo long dai bilong en, Jisas i no bin mekim planti tok long em yet i Mesaia.
The religious leaders realized that Jesus was telling the story against them.	Ol hetman bilong lotu i luksave olsem, Jisas i wok long tokim dispela stori we i holim ol.
However, many people were probably in the temple courtyard at that time, and the religious leaders were afraid of the people because the people continued to like Jesus.	Em i olsem tasol, ating planti manmeri bin stap insait long banis tempel long dispela taim, na ol hetman bilong lotu bin pret long ol manmeri, long wanem ol manmeri i go het long laikim tru Jisas.
Although the religious leaders had no governmental rights to have Jesus arrested, they did not want to ask the government to arrest Jesus because they were afraid the people would be angry and violent against them if they did that.	Maski ol hetman bilong lotu, ol i no kisim tok orait long gavaman, long holim Jisas na kalabusim em, ol i no laik long askim gavaman long holim Jisas na kalabusim em, long wanem ol i pret long ol manmeri olsem, ol bai i belhat long ol, na ol bai i kirapim hevi wantaim ol, sapos ol i mekim olsem.
In the first scene: A man plants a vineyard and builds everything around it.	Namba wan hap bilong stori: Wanpela man i planim gaden wain na wokim banis raunim dispela gaden.
He rents out the vineyard to tenant farmers and goes on a journey.	Em i putim dispela garden long mani i go long ol man bilong wok gaden na i go long longwe hap.
The tenants beat some and send them away with nothing.	Ol man bilong wok long gaden i paitim ol sampela bilong ol dispela wokman na salim ol i go aut nating.
In the third scene: The owner sends his son.	Namba tri hap bilong stori: Papa bilong gaden i salim pikinini tru bilong en.
The tenants kill the son and throw him out of the vineyard.	Ol man bilong wok long gaden i kilim dispela pikinini na tromoi em i go aut long gaden wain.
In the fourth scene: Jesus tells the religious leaders that the vineyard owner will kill the tenants and give the vineyard to others.	Namba fo hap bilong stori: Jisas i tokim ol hetman bilong lotu olsem, papa bilong gaden wain bai i kilim ol man bilong wok long gaden na givim dispela gaden wain i go long ol narapela lain.
In the fifth scene: The religious leaders realized that Jesus was speaking against them.	Namba faif hap bilong stori: Ol hetman bilong lotu i luksave olsem, Jisas i wok long toktok makim ol.
In Jesus' parable, a man carefully prepares his vineyard by planting vines, building a wall, digging a pit for the winepress, and building a watchtower.	Insait long dispela tok piksa, em impoten long tingim gut olsem, wanpela man i redim gut dispela gaden wain bilong en na planim ol diwai wain, wokim banis, digim wanpela hul olsem tang, na wokim haus bilong putim was na lukluk i go aut long gaden.
The man rents this vineyard to tenant farmers and goes away on a journey.	Em i putim dispela garden long mani i go long ol man bilong wok gaden na i go long longwe hap.
Some time later, when the grapes were ripe, the owner sends a servant to collect his payment, which is his part of the harvest.	Sampela taim bihain, taim pikinini wain i kamap mau, papa bilong gaden wain i salim wanpela wokman i go long kisim hap bilong kaikai i redi—olsem pe bilong en.
The owner sends a first servant, and the tenants beat the first servant and send him away empty-handed, or with nothing.	Papa bilong gaden i salim nambawan wokman, na ol man bilong wok gaden i paitim dispela wokman na salim em i go bek nating.
The owner sends a second servant, and the tenants strike the second servant on the head and treat him badly.	Namba tu taim, papa bilong gaden i salim wokman bilong en, na ol man bilong wok gaden i paitim dispela wokman gen long het bilong en na mekim pasin nogut long em.
The owner sends a third servant, and the tenants kill him.	Em i salim namba tri taim, wokman bilong en i go, na ol man bilong wok gaden i kilim em i dai.
The owner sends more servants, and the tenants beat or kill each one of them.	Nau papa bilong gaden i salim sampela moa wokman i go, na ol man bilong wok gaden i kilim wanwan bilong ol.
So they kill him and throw his body out of the vineyard.	Olsem na ol i kilim em, na tromoi bodi bilong en i go autsait long gaden wain.
Jesus tells the religious leaders that the owner will come to the vineyard, he will kill the tenants, and he will give the vineyard to other people.	Namba fo hap bilong stori: Jisas i tokim ol hetman bilong lotu olsem, papa bilong gaden wain bai i kilim ol man bilong wok long gaden na givim dispela gaden wain i go long ol narapela lain.
Then Jesus quotes Scripture that says the stone the builders rejected has become a cornerstone, or the most important stone, in the building.	Orait Jisas i kisim tok i stap long holi buk we i tok olsem, dispela nambawan ston, ol kamda i les long en, o dispela impoten ston bilong dispela haus.
They want to have Jesus arrested.	Ol i laik holim Jisas na kalabusim em.
At the end, the religious leaders leave Jesus and go away.	Long pinisim stori, ol hetman bilong lotu i lusim Jisas na i go kam.
Now Jesus starts to tell them a story.	Orait em i stat long tokim ol wanpela stori.
Jesus describes an owner planting and building the vineyard.	Jisas i mekim klia long papa bilong gaden i planim diwai wain na wokim banis raunim dispela gaden wain.
Then the owner rents the vineyard to tenant farmers and goes away.	Orait papa bilong gaden i putim dispela gaden wain long mani i go long ol man bilong wok gaden na em i go.
The owner sends a servant to collect some of the harvest.	Papa bilong gaden i salim wanpela wokman long kisim sampela kaikai i redi long en.
The servant arrives and the tenants beat him and send him away with nothing.	Papa bilong gaden i salim nambawan wokman, na ol man bilong wok gaden i paitim dispela wokman na salim em i go bek nating.
The tenants beat him on the head and send him away.	Ol man bilong wok gaden i paitim em long het bilong en na salim em i go bek nating.
If they kill the son, the vineyard becomes theirs.	Sapos ol i kilim dispela pikinini, gaden wain bai i kamap olsem, em bilong ol.
The tenants kill the son and threw his body outside the vineyard.	Ol man bilong wok gaden i kilim dispela pikinini na tromoim bodi bilong en i go autsait long gaden wain.
"What will the owner of the vineyard do?	"Papa bilong gaden wain bai i mekim wanem?
He will kill the tenants and give the vineyard to other people."	Em bai i kilim ol man bilong wok gaden na givim gaden wain i go long arapela manmeri."
Then Jesus reads Scripture: "The stone the builders rejected has become the most important cornerstone.	Orait Jisas i ritim tok i stap insait long Holi Buk: "Dispela ston ol kamda i les long en i kamap olsem, nambawan ston.
God has done this, and we think it is wonderful."	God bin mekim dispela i kamap, na yumi ting em i gutpela tru."
The religious leaders realize that Jesus is talking about them.	Ol hetman bilong lotu i luksave olsem, Jisas i wok long tokim dispela stori we i holim ol.
They are afraid of the crowd of people.	Ol i pret long ol bikpela lain manmeri.
They leave Jesus and walk away.	Ol i lusim Jisas na i go kam.
When Jesus tells a parable, he expects people to change their attitude or actions.	Taim Jisas oltaim i tokim wanpela tok piksa, em i laik ol manmeri i mas senisim pasin bilong ol, o wanem samting ol i save mekim.
Jesus tells a story about a man who planted a vineyard, which is a field where vines give fruit called a grape.	Jisas i tokim wanpela stori, dispela stori i tok long wanpela man husait i planim gaden wain, em wanpela hap graun we diwai wain i save kamap na karim pikinini kaikai ol i kolim olsem, grep.
The owner sent servants to collect his part of the harvest.	Papa bilong gaden i salim ol wokman long i go na kisim ol hap bilong kaikai i redi pinis long en.
The owner finally sent his son that he loved.	Laspela man papa bilong daden i salim wanpela pikinini tru bilong en i go, em i save laikim dispela pikinini tru.
Most translations say something like "His son whom he loved."	Planti trensleisen, ol i trensleitim olsem, "Pikinini bilong en, em i laikim tumas."
The tenants saw the son and realized that he was the heir.	Ol man bilong wok long gaden i lukim dispela pikinini man na luksave olsem, em bai i kamap bos bilong gaden wain.
However, Jesus answers the question himself.	Em olsem tasol, Jisas i bekim dispela kwesten em yet.
Jesus says that the stone the builders rejected has become the cornerstone.	Jisas i tok olsem, ol kamda i les long en ston i kamap olsem nambawan ston.
In this step, hear Mark 1:29-34 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 1:29-34 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus heals many people and commands many more demons to leave.	Jisas i oraitim planti bilong ol na rausim spirit nogut i go aut.
Jesus healed many people of sickness and commanded many demons to leave and stop controlling people.	Jisas i oraitim planti bilong ol na rausim spirit nogut i go aut.
In the first scene: Jesus goes with his four disciples to Simon and Andrew's house and heals Simon's mother-in-law.	Namba wan hap bilong stori: Jisas i go wantaim Saimon na Andru long haus bilong tupela na em i oraitim meri tambu bilong Saimon.
This story has 2 scenes.	Dispela stori em i gat tupela hap bilong en.
Help each other remember every part of the story.	Helpim grup long tingim gut olgeta wanwan hap bilong stori.
Jesus goes with Simon and Andrew to their house.	Jisas i go wantaim Saimon na Andru long haus bilong tupela.
Simon's mother-in-law is lying in bed sick with a fever.	Tasol i tru olsem meri bilong Saimon, em mama bilong en, em i save stap long sik bed long dispela haus wantaim ol.
Then Simon's mother-in-law prepares a meal for them.	Orait meri tambu bilong Saimon redim apininun kaikai bilong ol.
Ask the person playing Simon's mother-in-law how she feels at this moment.	Askim man husait i ektim meri tambu bilong Saimon na, em i pilim olsem wanem long dispela taim stret.
Jesus heals many of them and casts out many demons.	Jisas i oraitim planti bilong ol na rausim spirit nogut i go aut.
Jesus and his disciples have come straight from the synagogue to Simon and Andrew's house.	go stret Bihain long Jisas i kam aut long sinagok, em i go stret long haus bilong Saimon na Andru,.
People did not do sacrifices in synagogues.	Ol manmeri i no save mekim ofa insait long ol sinagok.
These were local congregations of Jews who gathered on the Sabbath, or religious day of rest, and special feast days to pray, read Scripture, hear teaching, and sometimes judge community troubles and disputes.	Dispela em ol hauslain lotu manmeri bilong ol Juda husait i save kam bum long Sabat (lotu dei bilong malolo) na spesol taim bilong bum kaikai, prea, ridim ol tok i stap long buk baibel, na sampela taim long skelim ol hevi bilong komuniti.
This story is not clear about what kind of fever it was or how long she had had it.	Dispela stori i no klia long wanem kain skin hot sik em bin gat, o em bin kisim dispela sik olsem wanem.
When demons possess people, they control people's actions.	Taim ol spirit nogut i go insait long ol man, ol i save kotrolim eksen bilong ol.
In this step, hear Mark 12:13-17 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 12:13-17 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
They wanted Jesus to say something that would get him into trouble so that the government would have reason to arrest him.	Ol i laikim Jisas long mekim ol toktok inap long putim em i go long hevi, na ol gavaman bai i gat gutpela as long holim em na kalabusim em.
We do not know who sent the Pharisees and supporters of Herod to Jesus.	Yumi i no save husait tru i salim ol Farisi na ol sapota bilong Herot i go long Jisas.
Herod was the Jewish ruler, or governor, of the area of Israel.	Herot em hetman bilong ol Juda, o gavana bilong ol hap bilong Israel.
Israel was under control of the Roman Empire.	Israel i stap aninit long lukautim bilong Roman gavaman.
Herod was appointed by the Roman king, called Caesar.	King bilong Roman, nem bilong en Sisa, i makim Herot.
The Herodians, or supporters of Herod, were political friends with Herod and wanted to keep him in power.	Ol lain bilong Herot o sapota bilong Herot, em ol politikol pren bilong Herot na ol i laik long mekim em i stap strong long pawa.
That means that the supporters of Herod and the Pharisees usually disagreed with each other.	Dispela i minim olsem, ol sapota bilong Herot na ol Farisi, oltaim ol i no save wanbel namel long ol yet.
However, in this story, the two groups come together in order to make Jesus say something to get himself into trouble.	Em olsem tasol, insait long dispela stori, dispela tupela grup i kam wantaim long traim Jisas, long em bai i tokim samting inap putim em yet long hevi.
How do they work together?	Ol i save wok bung olsem wanem?
Jesus was probably still in the temple courtyards, where the normal people-the non-priests-were allowed to enter.	Ating Jisas i stap yet long banis Tempel, hap we ol manmeri i no gat nem—ol man i no pris—inap long i go insait.
Perhaps this group of leaders came up to Jesus while he was teaching.	Ating dispela grup hetman i kam long Jisas taim em i skulim ol manmeri i stap.
The Pharisees and supporters of Herod asked Jesus a very emotional question for the Jewish people.	Ol Farisi na ol sapota bilong Herot i askim Jisas wanpela kwesten i kam insait tru long bel bilong ol, long ol manmeri Juda.
Around 15 years before this, the Roman government took full control of the Jewish homeland of Israel and made the Jewish people pay taxes to the Roman king, or Caesar.	Klostu long 15-pela yia bipo long dispela, ol Roman gavaman i kisim olgeta hap graun bilong ol Israel na mekim ol manmeri Juda i givim takis i go long Roman King, o Sisa.
They also did not like the coins because they had an image of a king who thought and said that he was a god.	Ol i no laikim tu dispela koin mani, long wanem dispela koin mani i gat piksa bilong king husait i ting olsem, em God.
Some rebels refused to pay the tax because they believed that paying the tax was an insult to God.	Sampela man ol i tok pait long dispela na ol i les long givim takis, long wanem ol i bilip olsem, givim takis em wanpela pasin bilong givim baksait long God.
The supporters of Herod supported paying the tax, because they wanted Herod to remain in power over the Jews.	Ol sapota bilong Herot i sapotim strong long givim takis, long wanem ol i laikim Herot long stap strong long pawa na bosim ol Juda.
They began by saying nice things about Jesus.	Ol i stat long mekim gutpela tok long Jisas.
They said that Jesus was not afraid of others, or did not care about what others thought about him.	Ol i tok olsem, Jisas i no save pret long ol arapela man, o em i no save suruk long ol man bai i tok wanem long em.
Jesus showed the same respect to everyone.	Jisas i soim wankain pasin long olgeta man.
They said that Jesus cared more about God's way of living than about any political agenda.	Ol i tok olsem, Jisas i tingting tumas moa long bihainim wei bilong God long stap long graun na long ol tok bilong politik.
Then they very directly asked Jesus if they should pay taxes to Caesar.	Orait ol i askim stret Jisas, ol bai i givim takis long Sisa o nogat.
If Jesus says that yes, they should pay the taxes, he will be in trouble with the Jewish people.	Sapos Jisas i tok yes, long givim takis, em bai i stap long hevi wantaim ol manmeri Juda.
If Jesus says no, they should not pay the taxes, he will be in trouble with the Roman government itself.	Sapos Jisas i tok yes, long givim takis, em bai i stap long hevi wantaim ol manmeri Juda.
Jesus was not afraid of others.	Jisas i pret long ol arapela man.
Jesus did not do things just to try to please others.	Jisas i no mekim ol samting long amamas ol arapela man.
Jesus recognized that the leaders were trying to trap him into getting into trouble.	Jisas i luksave olsem, ol hetman i wok long traim em na trepim em long pundaun long hevi.
He was probably frustrated when he asked them, "Why are you trying to trap me?"	Ating Jisas i mas belhat taim em i askim ol kwesten, "Bilong wanem yupela i wok long traim mi?
He asked for a Roman coin, the denarius, which was the type of coin accepted as payment of tax.	Em i askim ol long Roman koin mani, ol i kolim denarias, em wanpela kain koin mani, ol i save kisim olsem takis.
These coins were stamped with the picture of the head of the Roman king, or Caesar.	Ol dispela koin mani, ol i putim mak wantaim piksa, na em piksa bilong pes bilong dispela Roman King, o Sisa.
The coins had an inscription that said, "Son of the Divine Augustus Caesar."	Dispela koin mani i gat nem i stap, dispela nem i tok olsem, Strongpela Pikinini man bilong Augutus Sisa."
It made the Caesar look like he was a god.	Em i mekim Sisa i luk olsem god.
Jesus asked the men, "Whose picture and title are stamped on the coin?"	Jisas i askim ol man, "Dispela piksa na nem, em bilong husait i stap long koin?"
They correctly said, "Caesar's."	Ol i tok stret olsem, em bilong Sisa."
Jesus used this answer to remind them that the Caesar whose picture was on the coin had authority.	Jisas i usim dispela ansa long givim tingting long ol olsem, piksa bilong Sisa i stap long dispela koin, em i gat namba.
He had the right to ask for taxes.	Em i gat rait long askim ol manmeri long givim takis.
In fact, because we bear the "image" of God, or in a sense the "stamp" of God, we belong to God and owe our allegiance to God.	I tru, long wanem yumi i karim piksa bilong God, o long tingting, dispela "mak" bilong God, yumi bilong God na yumi i gat dinao long givim mipela i go long God.
Jesus showed he had authority.	Jisas i soim olsem, em i gat pawa.
In the one and only scene: Pharisees and supporters of Herod come to Jesus to try to trap him into saying something that would get him into trouble.	Namba wan hap bilong stori: Ol Farisi na ol sapota bilong Herot i kam long Jisas long traim long trepim em long mekim sampela tok i no stret, inap dispela tok bai i putim em i go insait long hevi.
They ask him, "Should we pay taxes to the Roman king?"	Ol i askim Jisas, "Em i orait long yumi ken givim takis long Roman king Sisa, o nogat?"
Jesus answers them in a way they do not expect.	Jisas i bekim kwesten bilong ol long wei ol i no tingim long en.
- Pharisees - Supporters of Herod - Other people in the temple courtyard.	- Ol Farisi - Ol sapota bilong Herot - Ol arapela lain manmeri i stap insait long banis Tempel.
Jesus is probably in the courtyard when the Pharisees and supporters of Herod come to him.	Ating Jisas i stap insait long banis Tempel taim ol Farisi na ol sapota bilong Herot i kam long Jisas.
You teach God's way."	Yu save skulim pasin bilong God."
They are trying to trap Jesus.	Ol i traim long trepim Jisas.
They want Jesus to get into trouble.	Ol i laikim Jisas long go insait long hevi.
The first question is: "Is it right to pay taxes to Caesar, the king?	Namba wan kwesten, "Em i orait long givim takis long dispela King, Sisa?
Jesus looks at it and asks a question: "Whose face is stamped on the coin?	Jisas i lukluk long dispela koin na askim ol wanpela kwesten: "Dispela piksa na dispela nem i stap long koin, em bilong husait?
What does the coin say?"	Wanem samting ol i raitim long dispela koin mani?"
Jesus answers, "Give to Caesar what he has a right to have.	Jisas i bekim tok bilong ol olsem, "Orait samting bilong Sisa, yupela i mas givim long Sisa.
They were not able to trick him into getting into trouble.	Ol i no inap giamanim Jisas long i go insait long hevi.
- Pharisees - Supporters of Herod - Other people in the temple courtyard.	- Ol Farisi - Ol sapota bilong Herot - Ol arapela lain manmeri i stap insait long banis Tempel.
His disciples are also there.	Ol disaipel bilong en tu i stap wantaim em long dispela hap.
A group of leaders come to Jesus.	Wanpela grup bilong ol hetman i kam long Jisas.
They ask the question in two ways: "Is it right or lawful to give a tax to Caesar?	Ol i askim kwesten long tupela kain wei: Em orait, o lo i tok orait long givim takis long Sisa?
Jesus asks them, "Whose image or picture is on the coin?	Jisas i askim ol man, "Dispela piksa na nem, em bilong husait i stap long koin?"
What is written on the coin?"	Wanem samting ol i raitim long dispela koin mani?"
Jesus answers, "Give to Caesar what he has the right to have.	Jisas i bekim tok bilong ol olsem, "Orait samting bilong Sisa, yupela i mas givim long Sisa.
The leaders are amazed.	Ol hetman i kirap nogut tru.
Someone sent Pharisees and supporters of Herod, called Herodians, to Jesus.	Sampela lain i salim ol Farisi na ol sapota bilong Herot, kolim ol olsem, ol lain bilong Herot, ol i go long Jisas.
The supporters of Herod, called Herodians, were political friends with Herod and wanted to keep him in power.	Ol lain bilong Herot o sapota bilong Herot, em ol politikol pren bilong Herot na ol i laik long mekim em i stap strong long pawa.
These Pharisees and supporters of Herod came to Jesus to trap or catch him in his words.	Ol dispela Farisi na ol sapota bilong Herot i kam long Jisas long trepim em o holim em long toktok bilong en.
Ways to translate this could include, "to cause him to fall because of his words."	Arapela wei bilong trensleitim dispela haptok, "long mekim em i pundaun long toktok bilong en."
The leaders call Jesus Teacher.	Ol hetman i kolim Jisas olsem, Tisa.
The leaders ask Jesus, "Is it right to give taxes to Caesar or not?"	Ol hetman i askim Jisas, "Em i orait long mipela ken givim takis long Sisa, o nogat?
This is the name of the Roman king or emperor-the Caesar.	Dispela em nem bilong Roman king o gavana—Sisa.
Jesus knew that the men were not sincere.	Jisas i save olsem, ol dispela man, em ol i no gutpela man.
He recognized their hypocrisy.	Em i luksave long giaman bilong ol.
Jesus asked the men to bring him a denarius, which is a Roman coin made of silver.	Jisas i askim ol hetman long kisim wanpela denarias, em wanpela koin mani bilong Roman ol bin wokim long silva.
It had a picture of the head of the Caesar, or Roman king, stamped or cut into the coin.	Em i gat wanpela piksa bilong pes bilong Sisa, o Roman king, putim olsem mak o katim na putim insait.
This coin made it look like the Roman king was a god.	Ol i mekim dispela koin i luk olsem Roman king, em wanpela god.
In this step, hear Mark 12:18-27 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 12:18-27 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Sometime after the Pharisees and supporters of Herod came to Jesus, a group of Sadducees came to him.	Sampela taim i go pinis bihainin long ol Farisi na ol sapota bilong Herot i kam long Jisas, wanpela grup, ol Sadusi i kam long Jisas, taim em i stap yet long banis Tempel.
In this passage, the Sadducees gave an example from Moses' law about marriage.	Insait long dispela haptok, ol Sadusi givim wanpela piksa tok i stap long lo bilong Moses i toktok long sait bilong marit.
If a woman's husband died and she had no children, her husband's brother must marry her.	Sapos man bilong wanpela meri i dai na em i no gat pikinini, brata bilong en i mas maritim dispela meri.
As usual, Jesus responds with more questions.	Olsem oltaim em i save mekim, Jisas i bekim tok wantaim ol planti kwesten.
Jesus asks, "Are you not wrong because you do not know the Scriptures and you do not know the power of God?"	Jisas i askim ol olsem, "Yupela i no save long ol tok i stap long buk bilong God, na yupela i no save long strong bilong God tu, a?"
The angels' main purpose and focus is to worship God and be in communion with God.	Bikpela wok na tingting bilong ol ensel, em long lotuim God na stap gut wantaim God.
The angels are not married.	Ol ensel i no save marit.
Then Jesus asks, "Haven't you ever read about the resurrection of the dead in the writings of Moses and in the story about Moses at the burning bush?"	Orait Jisas i askim ol, "Yupela i no bin ritim tok i stap long buk, i toktok long kirap bek bilong ol man i dai pinis, na long buk bilong Moses, dispela stori bilong liklik diwai bus i paia?"
Jesus reminds them of the story of Moses in Exodus.	Jisas i kirapim tingting bilong ol wantaim stori bilong Moses i stap long buk Kisim Bek 3:6.
God speaks to Moses from the bush.	God i toktok long Moses long dispela bus paia.
God says, "I am the God of Abraham, the God of Isaac, and the God of Jacob."	Em i tok olsem, "Mi God bilong Abraham, Aisak na Jekop."
If people rise from the dead, when will they do that?	Sapos ol manmeri i kirap bek long dai, wanem taim ol bai i mekim olsem?
The Sadducees come to Jesus.	Sampela Sadusi i kam long Jisas.
The man's 7 brothers also married the widow and each of them died without having children.	Narapela brata i marit dispela meri gen bilong namba tu brata na tupela i no kisim pikinini, na em i dai.
God said he is the God of Abraham, Isaac, and Jacob.	God i tok long Moses olsem, 'Mi God bilong Abraham, Aisak na Jekop.
Some Sadducees come to Jesus.	Sampela Sadusi i kam long Jisas.
The Sadducees are describing Moses' law about marriage.	Ol Sadusi i mekim klia lo bilong Moses i toktok long sait bilong marit.
Every one of the seven brothers marries the woman, but none of them have children.	Olgeta bilong ol 7-pela brata i maritim dispela meri, tasol nogat wanpela bilong ol i kisim pikinini long dispela meri.
He asks, "Are you not in error because you do not know the Scriptures or the power of God?"	Jisas i askim ol olsem, "Yupela i no save long ol tok i stap long buk bilong God, na yupela i no save long strong bilong God tu, a?"
In the third little story it is important to remember that Jesus is talking about a story from the books of the laws that Moses wrote down for the Jewish people.	Insait long namba 3 liklik hap bilong stori, em impoten long tingim gut olsem, Jisas i toktok long wanpela stori long ol buk bilong lo, Moses bin raitim i go daun bilong ol manmeri Juda.
His disciples are also there.	Ol disaipel bilong em tu i stap long hap.
A group of Sadducees come to Jesus.	Sampela Sadusi i kam long Jisas.
They do not have children.	Tupela i no kisim pikinini.
His younger brother marries the woman.	Liklik brata bilong en i marit dispela meri.
They do not have children.	Tupela i no kisim pikinini.
She was married to all seven brothers."	Dispela meri bin maritim olgeta 7-pela brata."
First Jesus says, "This is why you are wrong: You do not understand the Scriptures, and you do not understand that God is powerful.	Jisas i askim ol olsem, "Yupela i no save long ol tok i stap long buk bilong God, na yupela i no save long strong bilong God tu, a?"
When they rise from the dead, they will not be married.	Taim ol i kirap bek long matmat, ol i no inap long marit.
They will be like the angels in heaven."	Ol bai i olsem ol ensel i stap long heven."
God said to Moses, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob.'	God i tok long Moses olsem, 'Mi God bilong Abraham, Aisak na Jekop.
God is the God of the living, not the dead.	God, em God bilong ol man i stap laip, i no bilong ol man i dai pinis.
But I don't understand!"	Tasol mipela i no klia gut!"
But God did promise that he would always be with them.	Tasol God bin tok promis olsem, em bai i stap olgeta taim wantaim ol?
Some Sadducees came to Jesus.	Sampela Sadusi i kam long Jisas.
We do not know very much about the Sadducees.	Yumi i no save gut tumas long ol Sadusi.
Therefore, they did not believe in the resurrection of the dead.	Em olsem na, ol i no bilip long ol man husait i dai pinis bai i kirap bek long matmat.
They also did not believe in angels or spirits.	Ol i no bilip long ol ensel na ol spirit.
They usually supported the political powers in authority, including King Herod during the time of Jesus.	Ol i save sapotim politikol pawa i gat namban, wantaim King Herot long taim bilong Jisas.
The Sadducees called Jesus "Teacher."	Ol Sadusi i kolim Jisas olsem, Tisas.
The Sadducees said that Moses gave them a law.	Ol Sadusi i tok olsem, Moses i givim ol lo.
Jesus says that people will not "be married or be given in marriage," which means that they will not marry each other after they rise from the dead.	Jisas i tok olsem, ol manmeri bai i no inap long marit o givim marit i go kam, em i minim olsem, ol bai i no inap long marit i go kam bihain long kirap bek long mamtmat.
They will be like the angels in heaven.	Ol bai i stap olsem ol ensel bilong heven.
In this step, hear Mark 12:28-34 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 12:28-34 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
We do not know if this teacher of the law was a Sadducee or a Pharisee.	Yumi i no save, dispela saveman bilong lo, em wanpela Sadusi o wanpela Farisi.
He liked the things Jesus said.	Em i laikim tru wanem samting Jisas i toktok long en.
He asked Jesus, "Which commandment or law is the first, or most important, commandment?"	Em i askim Jisas olsem, "Wanem lo, o koma em i winim olgeta lo na i namba wan?"
Are some laws considered more important than others?	I gat ol sampela lo i bikpela moa long ol arapela lo o nogat?
The Shema was a call to the Jewish people to follow God with their entire lives.	Sima em wanpela singaut i go long ol manmeri Juda long bihainim God wantaim olgeta laip bilong ol.
The Lord our God is the one and only Lord."	Bikpela em wanpela tasol em i God bilong yumi.
Then Jesus explained this love for God.	Orait Jisas i tokim klia long wei bilong laikim God.
He said, "You must love the Lord your God with all your heart, all your soul, all your mind, and all your strength."	Orait Jisas i tok olsem, "Yupela i mas laikim em tru long bel bilong yupela na long spirit bilong yupela na long tingting bilong yupela na long strong bilong yupela.
Then Jesus immediately gives the second most important commandment or law, because one cannot separate these two commandments.	Orait Jisas kwiktaim i givim namba tu impoten lo o koman, long wanem wanpela man i no inap skelim dispela tupela lo i go kam.
Then he will love his neighbor in the same way he loves himself.	Orait em bai i laikim ol wantok olsem em laikim em yet.
Stop here and discuss this question as a group: Can you give examples of what people do when they love their neighbors as themselves?	Stop long hia na diskas olsem trensleisen grup: Yupela inap givim piksa tok long wanem samting ol manmeri i save mekim, taim ol i laikim ol wantok bilong ol olsem ol i save laikim ol yet.
He says, God is one and there is no other but him.	Em i tok olsem, "God em wanpela i stap, nogat narapela, em wanpela tasol.
Jesus noticed that the teacher of the law answered wisely.	Jisas i luksave olsem, saveman bilong lo i bekim kwesten gut tru.
He said, "You are not far from the kingdom of God."	"Yu no i stap longwe long kingdom bilong God."
Remember that the kingdom of God is not a place.	Tingim gut olsem Kingdom bilong God em i no wanpela ples.
The kingdom of God is a relationship with God.	Kingdom bilong God, em long mekim gutpela pasin wantaim God.
God rules over us with love and protection.	God i bosim yumi wantaim pasin bilong laikim na lukautim yumi.
Jesus said that this teacher of the law was almost ready to accept God's rule over his life.	Jisas i tok olsem, dispela saveman bilong lo, em i redi tru long kisim God long em bai i bosim laip bilong en.
He asks Jesus, "Which commandment, or rule, is the most important rule?"	Em i askim Jisas olsem, "Wanem lo, o koma em i winim olgeta lo na i namba wan?"
The characters in this passage are: - Jesus - Disciples (The disciples do not do anything in this scene, but they are probably there in the temple courtyards.)	Dispela em ol man i stap insait long stori: - Jisas - Ol disaipel (ol i no mekim wanpela samting insait long dispela hap bilong stori, tasol ol i mas stap insait long banis Tempel.)
Jesus is probably in the temple courtyards.	Ating Jisas i stap insait long banis Tempel.
Jews recited this twice a day.	Ol Juda i save mekim dispela prea tupela taim long wanpela dei.
"Hear oh Israel, the Lord our God is the one and only Lord."	"Yupela Israel, harim gut, Bikpela em wanpela tasol em i God bilong yumi."
He was ready for God to rule over his life.	Em i redi long God bai i bosim laip bilong en.
Jesus' answers showed that he spoke with authority and wisdom.	Ansa bilong Jisas i soim olsem, em bin toktok wantaim pawa na gutpela tingting.
The religious leaders were afraid to ask him more questions, because every time they did Jesus showed that he understood more than they did about how God's Kingdom works.	Ol hetman bilong lotu bin pret long askim em sampela moa kwesten, long wanem olgeta taim ol i askim, Jisas i soim ol olsem, em i save klia gut moa winim ol, long hau Kingdom bilong God i save wok.
His disciples are also there.	Ol disaipel bilong en tu i stap long hap.
I want to really understand what he is teaching."	Mi laik tru long kisim klia wanem tok em i skulim."
You must love the Lord your God with all your heart, all your soul, all your mind, and all your strength.	Yupela i mas laikim God, Bikpela bilong yumi, laikim em tru long bel bilong yupela na long spirit bilong yupela na long tingting bilong yupela na long strong bilong yupela.
The second is equally important: Love your neighbor as yourself.	Na namba 2 lo em wankain na em impoten: Laikim ol wantok olsem yupela i laikim yupela yet.
You are speaking the Truth."	Yu tokim trupela tok."
And I know it is important to love him with all my heart and all my understanding, or mind, and all my strength, and to love my neighbor as myself."	Na mi save olsem, em impoten long mi mas laikim em wantaim olgeta bel na long save bilong mi na long tinging bilong mi na long olgeta strong bilong mi, na tu long laikim ol wantok olsem mi save laikim mi yet."
He said, "You are not far from the kingdom of God."	"Yu no i stap longwe long kingdom bilong God."
He asked Jesus, "Which commandment is most important?"	Em i askim Jisas, "Wanem lo em i winim olgeta lo na em i impoten tru?"
The Lord our God, the Lord is one."	Bikpela em wanpela tasol em i God bilong yumi.
Many versions of the Bible state instead, "The Lord our God is the only God."	Planti buk baibel ol bin trensleitim i tok olsem, "Bikpela em i God bilong yumi em wanpela God tasol."
It may be stating that there is only one God also.	Ating em i tok olsem, i gat wanpela God tasol em i stap tu.
Then Jesus says, "You must love the Lord your God with all your heart, soul, mind, and strength.	Orait Jisas i tok olsem, "Yupela i mas laikim em tru long bel bilong yupela na long spirit bilong yupela na long tingting bilong yupela na long strong bilong yupela.
The mind refers to someone's thinking, understanding, and intelligence.	Tingting em i tok long hap bilong man long tingim, long save gut, na strong bilong tingting.
Strength refers to someone's ability to do something, or their physical strength.	Strong em i tok long strong bilong man long mekim samting, o strong bilong bodi.
Then Jesus says, "Love your neighbor as yourself."	Orait Jisas i tok olsem, "Yu mas laikim ol wantok olsem yu laikim yu yet.
Although "you" is singular here, Jesus means this to be a command for everyone, not just for this teacher of the law.	Maski dispela wod "yu" i tok long wanpela man tasol long hia, tasol Jisas i minim dispela tok long olgeta man long bihainim, i no tok long dispela saveman bilong lo tasol.
In this context it could mean someone who lives nearby, someone in the same social group, or someone in the same language group.	Insait long dispela hap bilong stori, em bai i minim ol man i stap klostu, wanpela man long grup yupela i save stap wantaim long en, o man long sem tokples grup.
He calls Jesus Teacher.	Em i kolim Jisas olsem, Tisa.
The teacher of the law says that these commands are more important than burnt offerings and sacrifices.	Saveman bilong lo i tok olsem, ol dispela tok koman, em impoten winim ofa bilong kukim long paia na ol ofa bilong givim i go long God.
Jesus tells the man that he is not far from the kingdom of God.	Jisas i tokim dispela man olsem, yu no stap longwe long Kingdom bilong God.
The kingdom of God is a condition or a relationship, not a place or a location.	Dispela Kingdom bilong God em sindaun bilong man o pasin bilong stap wantaim, i no tok long ples o hap bilong stap.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Jesus asks, "Why do teachers of the religious law say that the Messiah is just the son, or descendant, of King David?"	Jisas i askim, bilong wanem ol saveman bilong lo o ol skraip i tok olsem, Mesaia o Krais, em bilong pikinini bilong lain bilong Devit o pikinini bilong Devit.
God would humble the Messiah's enemies at his feet.	God bai i putim ol birua bilong Mesaia i stap aninit long en.
Here, God puts the Messiah at his right hand so they can rule the Kingdom together.	Long hia, God i putim Mesaia long hansut bilong en, olsem na tupela i ken bosim dispela Kingdom wantaim.
Some people believed that the Messiah would restore David's kingdom on earth.	Sampela manmeri i bilip olsem, Mesaia bai i kamapim gen Kingdom bilong Devit long dispela graun.
Jesus was not trying to deny that the Messiah was descended from King David.	Jisas i no traim long tok giaman olsem, Mesaia em pikinini lain bilong King Devit.
However, Jesus wanted people to have a higher view of the Messiah than they were expecting.	Tasol, Jisas i laik ol manmeri i mas kisim bikpela tingting long Mesaia ol bin tingting i stap long en.
The people listened with delight.	Ol manmeri i amamas tru long harim.
They probably liked that the teachers of the law were uncomfortable with Jesus' teachings.	Ating ol i laikim olsem, ol saveman bilong lo, ol i pilim amamas long ol skul tok bilong Jisas.
In the first scene: Jesus is teaching the people in the temple courtyards.	Insait long namba wanpela hap bilong stori: Jisas i skulim ol manmeri insait long banis Tempel.
Jesus said that the Holy Spirit told David to say, "The Lord (God) said to my Lord (or, my master): Sit in the place of honor at my right hand, until I humble your enemies beneath your feet."	Orait Jisas i go het na tok olsem, "Holi Spirit i givim tingting long Devit na em i tok olsem, 'God (o Bikpela) i tok long bikpela bilong mi (o masta bilong mi), sindaun long sia bilong kisim biknem long hansut inap mi putim ol birua bilong yu i stap aninit long lek bilong yu.
His disciples are also there.	Ol disaipel bilong en tu bin stap long hap.
Jesus asks a question, "Why do the teachers of religious law say that the Messiah is the son of David?"	Jisas i statim dispela hap stori wantaim wanpela kwesten em i askim, "Bilong wanem ol saveman bilong lo i tok olsem, Mesaia em pikinini bilong Devit?"
Act out Jesus saying, "The Holy Spirit told David to say, 'God (or the Lord) said to my Lord (or my master), sit in the place of honor at my right hand until I humble your enemies beneath your feet.'"	Orait Jisas i go het na tok olsem, "Holi Spirit i givim tingting long Devit na em i tok olsem, 'God (o Bikpela) i tok long bikpela bilong mi (o masta bilong mi), sindaun long sia bilong kisim biknem long hansut inap mi putim ol birua bilong yu i stap aninit long lek bilong yu.
The person might answer things like, "Happy because Jesus has a new and exciting teaching," "A bit confused," or "Happy because it seems like Jesus speaks with authority."	Yupela bai i harim dispela kain tok olsem, "Mipela i amamas, long wanem Jisas i gat nupela tok bilong skulim na gutpela skul tok," "Tingting i paul liklik," o "Mipela i amamas long wanem, Jisas i toktok wantaim pawa."
It also can mean "power" or "authority" that God gives to someone to do extraordinary things.	Em i minim tu 'pawa' o 'namba' God i givim long wanpela man long mekim ol bikpela samting.
You may need to specify in your translation that it was the "Lord God" who spoke to "my Lord Master."	Ating yupela nid long mekim klia insait long wok bilong trensleisen bilong yupela olsem, em "God Bikpela" husait i tok long "Bikpela bilong mi masta."
In this step, hear Mark 12:38-44 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 12:38-44 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
We do not know when he spoke about these things.	Yumi i no save long wanem taim em bin toktok long dispela ol samting.
This teaching is the last teaching that Mark talks about during Jesus' public ministry.	Dispela em laspela tok em bin skulim ol manmeri, Mak i toktok long en long dispela wok ministri bilong Jisas long olgeta hap.
Jesus said, "Beware of these teachers of religious law!"	Jisas i tok olsem, "Yupela lukaut long ol saveman bilong lo!"
Instead, the community gave them gifts.	Tasol ol komuniti i save givim ol presen.
Do they usually have enough money and food?	Oltaim ol i save gat planti mani na kaikai?
In the first scene: Jesus is teaching the people, probably in the temple courtyards.	Namba wan hap bilong stori: Jisas i skulim ol manmeri, ating insait long banis tempel.
Jesus warns them about the hypocrisy of the teachers of the law.	Em i givim tok lukaut long giaman pasin bilong ol saveman bilong lo.
In the second scene: Jesus is sitting next to the collection boxes in the temple courtyard.	Namba tu hap bilong stori: Insait long namba tu hap bilong stori, Jisas i sindaun klostu long sait bilong bokis bilong putim mani, insait long banis Tempel.
He sees a widow putting in two small coins.	Em i lukim wanpela meri man bilong en i dai pinis i putim tupela liklik koin mani i go insait.
Jesus sees the widow drop in two small copper coins.	Em i lukim wanpela meri man bilong en i dai pinis i putim tupela liklik koin mani i go insait.
Jesus gets the attention of his disciples.	Jisas i pulim tingting bilong ol disaipel i kam.
Jesus tells his disciples that this woman has given everything she had to God.	Em i tokim ol disaipel bilong en olsem, dispela meri bin givim olgeta samting em i gat i go long God.
Therefore, Jesus says she has actually given more than everyone else.	Long dispela as, Jisas i tok olsem, dispela meri i givim moa abrusim olgeta manmeri.
While he is teaching, he says, "Beware of the teachers of the religious law.	Taim em i skulim ol, em i tok olsem, "Yupela i mas lukaut long ol saveman bilong lo.
They love the seats of honor in the synagogues, or places of prayer.	Ol i save laikim tumas long kisim ol namba wan ples bilong sindaun long ol sinagok o long haus lotu bilong prea, na ol i save laik long kisim ol namba wan sia long taim bilong ol bikpela kaikai.
They love to sit at the most important table at banquets.	Ol i save laikim tumas long kisim ol namba wan ples bilong sindaun long ol sinagok o long haus lotu bilong prea, na ol i save laik long kisim ol namba wan sia long taim bilong ol bikpela kaikai.
They cheat widows out of their property and they have no shame about it.	Ol i save giamannim ol meri man bilong ol i dai pinis na kisim ol samting bilong ol, na i no save sem long dispela pasin.
He watches one poor widow drop in two small coins.	Em i lukim wanpela meri man bilong en i dai pinis i putim tupela liklik koin mani i go insait.
This poor widow has given more than everyone else has given to God.	Dispela meri man bilong en i dai pinis i givim moa mani i go long God winim olgeta manmeri.
Jesus taught the people to beware of the teachers of religious law.	Jisas bin tokim ol manmeri long lukaut gut long ol saveman bilong lo.
Jesus said that these teachers of the law loved the seats of honor in the synagogues.	Jisas i tok olsem, ol saveman bilong lo i laikkim tumas ol sia bilong kisim biknem i stap insait long sinagok.
Prayer in the New Testament refers to communicating with God.	Insait long NupelaTestamen, prea i tok long toktok wantaim God.
Jesus watched a woman put in two copper coins.	Jisas i lukim wanpela meri i putim tupela kopa koin mani insait long bokis.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
This story happens right after Jesus heals Simon's mother-in-law and many others that same night in Capernaum.	Dispela stori i kamap stret bihain long Jisas i oraitim tambu meri bilong Saimon, na planti ol arapela manmeri long dispela nait long Kepanum.
Stop here and look at a map of the Galilee area that includes Capernaum.	Stop long hia na soim grup bilong yu wanpela mep bilong Galili eria we Kapenum tu i stap insait long en.
What do people usually pray about?	Ol manmeri oltaim i save prea long wanem samting?
When Simon and the others find Jesus, they tell him, "Everyone is looking for you."	Saimon wantaim ol poroman bilong en, maus bilong ol i mekim toktok i no gutpela, taim ol i tok, "Olgeta manmeri wok long painim yu!"
Jesus preaches in synagogues and casts out demons.	Orait ol i lusim dispela ples na wokabaut i go insait long olgeta hap bilong Galili, autim tok insait long sinagok na rausim spirit nogut i go aut.
Jesus responds to the disciples by saying, "We must go to other towns and preach to them too.	Jisas i tokim ol, "Mipela mas go long ol arapela taun na autim tok long ol tu."
There is no real wilderness near Capernaum-this is a way to say he went to find a place where he could be alone in order to talk with God.	I tru olsem nogat drai ples i stap klostu long Kapenum—dispela em wei bilong tok olsem, em bin go long painim ples we em yet bai stap na toktok wantaim God.
In its broadest sense, prayer is talking with God.	Bikpela tingting i stap long pasin bilong beten, em long toktok wantaim God.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
Leprosy probably refers to a lot of different kinds of skin diseases.	Sik lepra i toktok long planti kainkain skin sik.
People with leprosy were considered unclean, or unfit to live and work in the community.	Ol manmeri wantaim sik lepra, ol man i lukim ol olsem ol i doti—o i no inap long stap na mekim wok insait long komuniti.
A leper might be healed of the disease, but he would then need to go to a priest to be declared "clean" again and able to live normally within the community.	Man wantaim lepra, em inap long kamap orait long dispela sik lepra, tasol em nid long go long wanpela pris, na em bai i tokaut olsem em kamap "klin" gen, na em inap long stap wantaim ol man olsem bipo insait long komuniti.
Stop here and discuss this question as a group: Are there any diseases in your culture that makes people be separated from the community, or unable to worship God?	Stop long hia na diskas wantaim trensleisen grup bilong yu: Insait long wei na pasin bilong yupela, i gat sampela sik we i save mekim ol man long stap aut long komuniti, o i no inap long lotuim God?
How do others treat them?	Ol arapela manmeri i save mekim wanem long ol?
How are they able to re-enter the community?	Ol bai i go bek long komuniti olsem wanem?
The leper in this story goes to Jesus, gets down on his knees and begs Jesus to heal him.	Dispela man i gat sik lepra insait long dispela stori, em i save go long Jisas long askim em bai i oraitm sik long bodi.
The leper begs Jesus, "If you are willing, you can make me clean."	Em i tok olsem,"Sapos yu gat laik, yu inap long oraitim mi na mekim mi kamap klin."
The leper is healed immediately and is clean.	Wantu tasol dispela sik lepra i go aut pinis na em i orait.
Jesus may also be frustrated because he knew the man was about to disobey his order to stay quiet.	Ating Jisas i bel hevi long wanem em i save pinis olsem dispela man i laik sakim tok bilong em long stap isi.
Jesus instructed the man very strongly to not tell anyone what had happened.	Jisas i salim em i go na tokim em olsem, "Noken tokim wanpela man long dispela samting.
Maybe it was a proof of the man's healing, or a proof that Jesus followed Jewish religious laws, or a proof that Jesus had come to heal even the lepers.	Ating em wanpela samting i soim orait bilong dispela man, o em wanpela samting i soim olsem, Jisas i bihainim lotu lo bilong ol Juda, o—long soim olsem Jisas bin kam long orait ol man wantaim sik lepra tu.
He went to tell everyone what Jesus had done.	Hevi i stap insait, em i olsem, dispela man i go long tokim olgeta manmeri wanem samting Jisas bin mekim.
Every time Jesus went into a town, crowds of people came to be healed by Jesus.	Dispela i mekim hevi i go bikpela tru—olgeta taim Jisas i go insait long wanpela taun, bikpela lain manmeri kam long Jisas long kisim orait bilong ol.
In the first scene: A man with leprosy comes and kneels in front of Jesus, begging to be healed.	Namba wan hap bilong stori: Man wantaim sik lepra i kam brukim skrul long ai bilong Jisas, na tok strong long Jisas bai i oraitim em.
He says, "If you are willing, you can heal me and make me clean."	Em i tok olsem,"Sapos yu gat laik, yu inap long oraitim mi na mekim mi kamap klin."
Jesus is moved with compassion and touches the man with leprosy.	Jisas i kirap wantaim bel sore, i go na holim dispela man wantaim sik lepra.
Jesus says, "I'm willing, be healed."	Jisas i tok, "Mi laik yu kamap orait.
Instantly the leprosy disappears, and the man is healed.	Wantu tasol dispela sik lepra i go aut pinis na em i orait.
Jesus sends him away, saying, "Don't tell anyone about this.	Jisas i salim em i go na tokim em olsem, "Noken tokim wanpela man long dispela samting.
Go to the priest, let him examine you, and take along an offering required by the law of Moses.	Go long pris, larim em i mas skekim yu, na kisim wanpela ofa i go bihainim lo bilong Moses.
This will be the testimony that you have been cleaned."	Dispela bai i kamap olsem witnes long yu bin kamap klin."
In the second scene: The man leaves, but instead of doing what Jesus said he tells everyone what happened.	Namba wan hap bilong stori: Dispela man i lusim na go, tasol long bihainim wanem Jisas i tokim em, em sakim dispela tok na tokim olgeta man long wanem samting bin kamap.
But even then, people from everywhere keep coming to him.	Em olsem tasol planti manmeri long olgeta hap i wok long kam long em.
This story has 2 scenes.	Dispela stori em i gat tupela hap bilong en.
Act out the man with leprosy coming and kneeling in front of Jesus, begging him to be healed.	Taim dispela man wantaim sik lepra i kam brukim skrul long ai bilong Jisas, na tok strong long Jisas bai i oraitim em.
The leprosy disappears instantly, and Jesus tells the man, "Don't tell anyone about this.	Wantu tasol dispela sik lepra i lus nating na Jisas i tokim dispela man olsem, "Noken tokim wanpela man long dispela samting.
But the man goes and spreads the word, telling everyone what happened.	Tasol dispela man i go na tokaut long olgeta manmeri wanem samting i kamap long en.
At the end of the action, ask the group, "Why did Jesus tell the man not to tell anyone?"	Long arere bilong pilai, askim grup, "Bilong wanem Jisas i tokim dispela man long noken tokim wanpela man?"
These diseases made a person "unclean," or not able to live in the community.	Ol dispela sik i save mekim man long kamap 'doti,' o i no inap long stap insait long komuniti.
The Old Testament law said that lepers had to wear torn clothes, not brush their hair, and shout out "unclean" in public as they went places.	Olpela Testamen lo i tok olsem, ol man wantaim sik lepra mas werim bruk kolos, i no inap long brasim het gras, na singaut strong na tok, 'doti' long ai bilong olgeta manmeri taim ol i wokabaut long hauslain.
The man's physical illness made him unfit for living in community, according to Jewish religious law.	Sik long bodi bilong dispela man i mekim em i no inap long stap insait long komuniti, bihainim lo bilong lotu.
That means that when Jesus heals him physically, he is also allowing the man to become clean again after he goes to the priest to perform the religious ceremonies.	Dispela i minim olsem taim Jisas i oraitim em long bodi sait, em i tok orait long kamap klin gen, bihain long em i go long pris long mekim ofa olsem lotu pasin.
Some translations put the two concepts together and say, "If you are willing, you can cure me or heal me and make me clean."	Sampela trensleisen putim tupela tingting wantaim na tok, "Sapos yu laik, yu ken mekim orait/oraitim mi na mekim mi kamap klin."
Animal sacrifice was a common practice in the Old Testament.	Animol ofa, em olgeta taim i save kamap insait long Olpela Testamen.
In this step, hear Mark 2:1-12 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 2:1-12 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily lives?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
These stories begin to set up the problems that eventually lead to Jesus' arrest and death.	Ol dispela stori i stat long toktok long ol hevi i kamap i go inap long taim ol i holim Jisas na kilim em i dai.
After some time, Jesus again went back into the city of Capernaum and people heard that he was back.	Bihain long sampela dei i go pinis, Jisas i go bek long siti bilong Kapenum na ol manmeri i harim olsem Jisas i kam bek pinis.
He probably stayed in the home of Peter and Andrew, but we do not know for sure.	Em mas i kam stap long haus bilong Pita na Andru, tasol yumi no save gut yet.
Stop here and show the team a map of the Sea of Galilee that includes Capernaum.	Stop long hia na soim grup wanpela mep bilong Solwara Galili na Kapenum i stap long en.
Jesus was speaking "the Word" to the people in the house.	Jisas i wok long autim "Tok" long ol manmeri insait long haus.
Stop here and show your team a picture of a typical house in the Galilee region during that time.	Stop long hia na soim grup bilong yu wanpela piksa bilong haus insait long hap Galili long dispela taim.
Jesus sees the man and the friends' faith, or their belief that Jesus could heal the man.	Jisas i lukim olsem dispela sik man wantaim ol pren bilong en, ol i bilip olsem em inap long oraitim dispela sik man.
Jesus calls the man "my child/my son" as a term of affection and love.	Jisas i kolim dispela man olsem "pikinini bilong mi/pikinini man bilong mi" em wanpela tok, i toktok long pilim na laikim bilong man.
Immediately Jesus says that the man's sins are forgiven.	Wantu tasol Jisas i tok olsem, sin bilong dispela man i no moa stap.
Because of this, the most important thing Jesus can do is forgive someone of their sins.	Long dispela as, bikpela samting Jisas inap long mekim, em lusim rong bilong ol man long sin bilong ol.
This is not unusual-many Jews in that day spoke in such a way that they would not have to use the name of God.	Dispela em i no nupela samting—planti ol Juda long dispela taim bin toktok long wanpela kain wei long ol no inap kolim nem bilong God.
They believed that Jesus was blaspheming, or insulting God.	Ol i bilip olsem Jisas wok long tok pilai long God, o bagarapim God.
Which is easier: to say to this paralyzed man, 'Your sins are forgiven,' or to say, 'Get up, take your mat and walk?'	Em isi long tok long man bodi bilong em i dai pinis, 'Sin bilong yu i no moa i stap,' o 'Yu kirap na kisim mat bilong yu na wokabaut'?"
But know this-the Son of Man has authority on earth to forgive sins."	Mi bai tokim yupela stret olsem, Pikinini bilong Man em i gat namba o pawa long dispela graun, na em inap long rausim ol sin."
Jesus seems to call himself the "Son of Man."	Jisas i kolim em yet olsem "Pikinini bilong Man."
The "Son of Man" is the person to whom, in the writings of the prophet Daniel, God gives all authority and power.	Dispela "Pikinini bilong Man" em dispela man insait long buk Daniel 7 i toktok long en, God i save givim olgeta pawa na namba.
Mark likes to talk about all the times Jesus called himself the Son of Man in order to talk about his destiny to suffer and die, like a human.	Mak oltaim i save laik long toktok long Jisas, taim Jisas i kolim em yet olsem 'Pikinini bilong Man' long toktok long wanem hap em bai i go long en, taim nogut bilong em, na dai bilong em olsem wanpela man nating olsem mipela.
In the first scene: Jesus returns to Capernaum.	Namba wan hap bilong stori: Jisas i givim skul long Kapenum.
In the second scene: The friends lower the paralyzed man down into the crowd, in front of Jesus.	Namba tu hap bilong stori: Ol pren bilong dispela sik man i putim em isi i go daun long ol manmeri i stap long en long ai bilong Jisas.
Jesus, seeing their faith, tells the paralyzed man his sins are forgiven.	Jisas i lukim bilip tru bilong ol dispela man na i tok olsem long dispela man bodi bilong em i dai pinis, "Ol sin bilong yu i no moa stap."
Is it easier to say, 'Your sins are forgiven' or 'Stand up, pick up your mat, and walk?'	Em isi long mi tok, 'Mi rausim ol sin bilong yu,' o em i isi long mi tok, 'Yu kirap na kisim mat bilong yu na wokabaut'?
I will prove to you that the Son of Man has authority on earth to forgive sins."	Mi bai tokim yupela stret olsem, Pikinini bilong Man em i gat namba o pawa long dispela graun, na em inap long rausim ol sin."
In the third scene: Jesus turns to the paralyzed man and says, "Stand up, pick up your mat, and go home."	Namba tri hap bilong stori: Jisas i tanim na lukluk i go long man bodi bilong em i dai pinis na em i tok olsem, "Yu kirap na kisim mat bilong yu, na yu go long haus bilong yu."
Only God can forgive sins."	God em wanpela tasol bai rausim ol sin."
But Jesus knows what they are thinking and he asks them this question out loud, "Why do you question this in your hearts?"	Jisas em man husait i save pinis tingting bilong ol, em i tok olsem, "Bilong wanem yupela i gat dispela kain tingting?
The characters in this passage are: - Four men (friends of the paralyzed man) - A paralyzed man - Jesus - Jesus' disciples - Religious leaders - A huge crowd of people completely filling the house As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Fopela man (ol pren bilong man bodi bilong en i dai pinis) - Man bodi bilong en i dai pinis - Jisas - Ol disaipel bilong Jisas - Ol sios lida - na ol bikpela lain manmeri i bin pulapim haus na stap long en Tokim grup long ektim aut dispela stori tupela taim.
As the team acts out the story, make sure the four men bringing their paralyzed friend to Jesus show that they cannot get to Jesus any other way but by going onto the flat rooftop, digging a hole, and lowering the paralyzed man down.	Taim grup i ektim aut dispela stori, mekim gut long fopela man i karim pren bilong ol, man bodi bilong em i dai pinis i kam long Jisas na soim olsem, ol i no inap long go stret long Jisas long sampela kain rot, tasol wanpela rot, em long go antap long het bilong haus we em i flet, digim hul na putim dispela man bodi bilong em i dai pinis i go daun.
Jesus sees the faith of the friends and says to the paralyzed man, "Your sins are forgiven."	Jisas i lukim bilip tru bilong ol dispela man na i tok olsem long dispela man bodi bilong em i dai pinis, "Ol sin bilong yu i no moa stap."
Only God can forgive sins."	God em wanpela tasol bai rausim ol sin."
Jesus knows immediately what they are thinking, so he looks at them and says, "Why do you question this in your hearts?	Wantu tasol Jisas em save pinis tingting bilong ol, orait em i tok olsem, "Bilong wanem yupela i gat dispela kain tingting insait long bel bilong yupela?
Is it easier to say to the paralyzed man, 'Your sins are forgiven' or 'Stand up, pick up your mat, and walk?'"	Em isi long tok long man bodi bilong em i dai pinis, 'Sin bilong yu i no moa i stap,' o 'Yu kirap na kisim mat bilong yu na wokabaut'?"
Jesus says, "I will prove to you that the Son of Man has the authority on earth to forgive sins."	Statim pilai gen. Jisas tok, "Mi bai mekim kamap tru long yupela olsem, Pikinini Man bilong Man i gat namba o pawa antap long dispela graun long rausim ol sin."
Then Jesus turns to the paralyzed man and says, "Stand up, pick up your mat, and go home."	Orait Jisas i lukluk i go long dispela man bodi bilong en i dai pinis, na i tokim em olsem, "Yu kirap na kisim mat bilong yu na wokabaut i go long haus bilong yu."
Jesus sees their faith, or their confidence in Jesus' ability to cure the man.	lukim strongpela bilip bilong ol o strongpela tingting ol i gat long strong Jisas i gat long rausim sik bilong dispela man.
The "Son of Man" is the person to whom, in the prophet Daniel's writings, God gives all authority and power.	Dispela "Pikinini bilong Man" em dispela man insait long buk Daniel 7 i toktok long en, God i save givim olgeta pawa na namba.
Jesus probably likes this term because the title can refer to an ordinary human being or to a supernatural being like it does in Daniel 7.	Ating Jisas i laikim dispela tok long wanem dispela biknem, em i ken toktok long wanpela man nating long bodi sait, o long wanpela man long spirit sait, buk Daniel 7 i toktok long en.
The term "Son of Man" forces people to decide if Jesus is man or God.	Dispela tok, 'Pikinini bilong Man' i save strongim man long luksave olsem Jisas em man nating o em God.
In this step, hear Mark 2:13-17 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 2:13-17 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
This is a pattern in Mark-the back and forth between the wilderness and the towns where Jesus performs miracles.	Dispela em wanpela kain wokabaut bilong Jisas insait long buk Mak—kam bek na go bek namel long ples nogat man na ol taun we Jisas i kamapim ol mirakel.
Capernaum is on the side of the Sea of Galilee, a very big lake, so Jesus decides to leave that home and go to the shore.	Kapenum i stap long sait bilong Solwara Galili, wanpela bikpela raunwara, olsem na Jisas i kamapim tingting long lusim dispela haus na go long nambis.
When people talked about tax officials, they put them in the same category as murderers and robbers.	Taim ol man i toktok long ol man bilong kisim takis, ol i save putim ol long wanpela grup olsem, ol man bilong kilim man i dai na ol raskol man.
Immediately, Levi got up and followed Jesus.	Wantu tasol Livai i kirap na bihainim Jisas.
Levi immediately followed Jesus.	Wantu tasol Livai i kirap na bihainim Jisas.
Later, he invited other tax collectors and sinners to a meal.	Wantu tasol Livai i bihainim Jisas na singautim ol arapela man bilong kisim takis na ol man bilong mekim sin, i kam long kaikai wantaim Jisas.
The text is unclear as to which house they ate in-Jesus' house or Levi's house-but it is clear that Jesus is leading the meal.	Tok i no kamap klia olsem, long wanem haus ol i stap na kaikai—haus bilong Jisas o haus bilong Livai—em i klia olsem Jisas i go pas long dispela kaikai.
In Jewish custom of that time, eating together was one of the most important signs of friendship.	Long pasin kastom bilong ol Juda long dispela taim, stap na kaikai wantaim, em wanpela bikpela sain bilong kamap pren wantaim.
Is it important to eat together?	Em bikpela samting long stap na kaikai wantaim?
When you eat together, are there special things you do for important meals-like what you eat or how you sit together?	Taim yupela i kaikai wantaim, i gat sampela spesol samting yupela i save mekim long taim bilong bikpela kaikai— olsem, wanem yupela i kaikai o hau yupela i save sindaun wantaim?
Jesus was saying that he wanted to eat with sinners because they wanted to change.	Jisas i laik tru long kaikai wantaim ol sin man, long wanem em i laikim ol long senisim tingting.
In the second scene: Later on in the day, Levi invites Jesus and his disciples to his home for dinner.	Namba tu hap bilong stori: Bihain long liklik taim long dispela dei, Livai bin singautim Jisas na disaipel bilong em long go long haus bilong en long apinun kaikai.
The religious leaders see this and ask Jesus' disciples, "Why does he eat with these kinds of people?"	Ol sios lida i lukim dispela na askim ol disaipel, "Bilong wanem Jisas i wok long kaikai wantaim ol dispela kain manmeri?"
There would be crowds of people following Jesus as he teaches them along the way.	Em bai i gat bikpela lain manmeri bihainim Jisas taim em i wokabaut long rot na em i givim skul toktok.
They asked, "Why does he eat with tax collectors and sinners?"	Ol sios lida i stat long askim ol disaipel bilong Jisas, "Bilong wanem Jisas i kaikai long haus bilong ol sin man," Stopim pilai.
This story has two scenes.	Dispela stori em i gat tupela hap bilong en.
The characters in this passage are: - Jesus - Crowds of people - Jesus' disciples - Levi (a tax collector in a tax collecting booth) - Other tax collectors - Other people considered to be sinners - Religious leaders As a group, act out the passage twice.	Dispela em ol man i stap long namba wan hap bilong stori: - Jisas - Bikpela lain manmeri - Ol disaipel bilong Jisas - Livai (man bilong kisim takis i stap long liklik haus bilong kisim takis) Dispela em ol man i stap insait long namba tu hap bilong stori: - Jisas - Ol disaipel bilong Jisas - Livai - Ol arapela man bilong kisim takis - Ol arapela man husait ol i lukim ol olsem ol sin man - Ol sios lida Tokim grup long ektim aut dispela stori tupela taim.
Immediately, Levi gets up and follows Jesus.	Wantu tasol Livai i kirap na bihainim Jisas.
Later they ask Jesus' disciples, "Why does Jesus eat with sinners?"	Ol sios lida i stat long askim ol disaipel bilong Jisas, "Bilong wanem Jisas i kaikai long haus bilong ol sin man," Stopim pilai.
Jesus told them, "Healthy people don't need a doctor.	Jisas i harim dispela tok na i tok olsem, "Ol man i no gat sik ol i no save go long dokta.
I've come to call not those who think they are righteous but those who know they are sinners."	Mi no kam long singautim husait ol i ting olsem ol stretpela man, tasol mi kam long husait ol i save olsem ol sin man."
While Jesus is walking in Capernaum, he sees Levi working as a tax collector.	Taim em i wokabaut long Kapenum, em lukim Livai, man bilong kisim takis, long liklik haus bilong em bilong kisim takis.
Some of the Pharisees were also teachers of God's law, and that is who is talked about in this passage.	Sampela Farisi em ol tisas long lo bilong God, na em ol dispela man insait long dispela stori i toktok long en.
In this step, hear Mark 2:18-22 and put it in your hearts.	Harim gut stori i stap insait long buk Mak 2:18-22 na putim i go insait long tingting bilong yupela.
What do you like in this passage?	Yupela i laikim wanem hap insait long dispela stori?
What do you not like or not understand?	Wanem hap bilong stori yupela i no laikim o i no klia long en?
What does this passage tell us about God or Jesus?	Dispela stori i tokim yumi wanem long sait bilong Jisas?
What does this passage tell us about people?	Dispela stori i tokim yumi wanem long sait bilong ol manmeri?
How does this passage affect our daily life?	Dispela stori em bai i wok olsem wanem long laip bilong yumi long olgeta dei?
The short stories in this section of Mark may not have all happened in this order at this time.	Ol sotpela stori insait long buk Mak 2, ating olgeta i no kamap long dispela oda long dispela taim.
However, Mark puts together similar stories and teachings.	Olsem na Mak i putim wantaim ol wankain stori na skul toktok.
In the previous passage, Jesus ate with sinners, which seemed to be against the religious law.	Long pastaim stori, Jisas i kaikai wantaim ol sin man, we em i no bihainim lo bilong lotu.
Jesus and his disciples are showing that they are different and don't follow the same religious customs that everyone else does.	Jisas wantaim disaipel bilong em i soim olsem ol i go narakain na i no bihainim kastom pasin bilong lotu olsem olgeta man i save bihainim na mekim.
Although in the Old Testament times there was only one day set aside for fasting-the Day of Atonement-by the time of Jesus, fasting was more traditional and happened more often in the Jewish culture.	Orait insait long Olpela Testamen, i bin gat wanpela dei tasol ol i makim bilong tambu long kaikai (Bikpela De bilong Mekim Ofa bilong Rausim Sin Bilong Ol Manmeri), long taim bilong Jisas long tambu long kaikai, em i kamap moa olsem pasin bilong man na em i save kamap planti taim insait long pasin bilong Juda.
Some people came to Jesus and asked, "Why don't your disciples fast like John's disciples do and the Pharisees do?"	Olsem na sampela man i kam long Jisas na askim em, "Bilong wanem ol disaipel bilong yu i no tambu long kaikai olsem ol disaipel bilong Jon na ol Farisi?"
Jesus asks a question and then answers it himself: "Do wedding guests fast while celebrating with the groom?	Jisas i askim wanpela kwesten na em yet i bekim dispela kwesten: "Sapos wanpela man i laik marit, ating ol wantok bilong en inap tambu long kaikai long taim em i stap yet wantaim ol na amamas?
Here, Jesus is emphasizing that his disciples find joy in their master who is like the bridegroom, so why would they fast?	Long hia, Jisas i strongim tingting olsem, ol disaipel bilong em bai i painim amamas i stap insait long masta bilong ol, em dispela man bilong marit, olsem na bilong wanem ol bai i tambu long kaikai?
The verses about old and new clothing and old and new wineskins are probably from a separate conversation Jesus had.	Ol dispela ves i toktok long olpela na nupela kolos, olpela na nupela skin meme bilong wain, em i luk olsem, em narapela toktok long Jisas bin tokim long en.
If Jesus' disciples were to fast and continue to follow the old way, then they would be like people who put new cloth on old garments or clothing.	Sapos ol disaipel bilong Jisas laik go het long tambu long kaikai na bihainim olpela pasin insait long eksen bilong ol, ol bai i kamap olsem ol manmeri husait i putim nupela kolos antap long olpela kolos.
In the first scene: John's disciples and the Pharisees (religious leaders) had been fasting.	Wanpela hap bilong stori: Ol disaipel bilong Jon na ol Farisi (ol sios lida) bin tambu long kaikai.
So some people come to Jesus and ask, "Why don't your disciples fast like John's disciples and the Pharisees?"	Olsem na sampela man i kam long Jisas na askim em, "Bilong wanem ol disaipel bilong yu i no tambu long kaikai olsem ol disaipel bilong Jon na ol Farisi?"
Have your team visualize the three examples as Jesus says them: Guests with a groom at a wedding, old clothing that needs to be patched with old cloth, and new and old wineskins.	Tokim grup bilong yu mas luksave gut tripela tok piksa Jisas i givim: Man bilong marit wantaim ol wantok bilong em long taim bilong marit, olpela kolos inap long samapim wantaim nupela kolos, na olpela skin meme.
The characters in this passage are: - John's disciples - The Pharisees (religious leaders) - People asking Jesus a question - Jesus - Wedding guests with a groom - Someone patching old clothing - Someone putting new wine into wineskins As a group, act out the passage twice.	Dispela em ol man i stap insait long stori: - Ol disaipel bilong Jon - Ol Farisi (ol sios lida) - Ol manmeri husait i askim kwesten long Jisas - Jisas Dispela em ol man i stap insait long namba wan tok piksa stori: - Man bilong marit wantaim ol wantok bilong em Dispela em ol man i stap insait long namba tu tok piksa stori: - Man husait i samapim olpela kolos Dispela em ol man i stap insait long namba tri tok piksa stori: - Man husait i pulimapim nupela wain long skin meme Tokim grup long ektim aut dispela stori tupela taim.
Jesus replies, "Do wedding guests fast while celebrating with the groom?"	Long dispela stori, taim ol manmeri i kam na askim wanpela kwesten long Jisas, em i bekim tok bilong ol olsem, "Inap ol wantok bilong man i laik marit, i tambu long kaikai, taim dispela man bilong marit i stap amamas wantaim ol?"
Once when John's disciples and the Pharisees were fasting, some people came to Jesus and asked, "Why don't your disciples fast like John's disciples and the Pharisees?"	Taim ol disaipel bilong Jon na ol Farisi i tambu long kaikai, sampela man i kam long Jisas na askim em, "Bilong wanem ol disaipel bilong yu i no tambu long kaikai olsem ol disaipel bilong Jon na ol Farisi?"
The name "Pharisee" means "to be separated."	Dispela nem "Farisi" i minim long "bruk na stap longwe."
They asked Jesus, "Why don't your disciples fast?"	Ol askim Jisas, "Bilong wanem ol disaipel bilong yu i no tambu long kaikai?"