وَلَمَّا ضُرِبَ ٱبْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
Easy-read (simplified)walammaa duriba bnu maryama mathalan idhaa qawmuka minhu yasiddoon
DIN 31635walammā ḍuriba bnu maryama maṯalan ʾiḏā qawmuka minhu yaṣiddūna
EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0
Marked words appear in this translation and in no other English translation of this verse. Common small words and older spellings are not marked. The marks show where the wording differs, not where the meaning does.
And when the son of Mary was cited as an example, your people opposed.
Talal Itani, ClearQuran ·ClearQuran, "God" edition, EPUB·Talal Itani / ClearQuran.com ·Creative Commons Attribution-NoDerivatives 4.0 International·retrieved 7 Sep 2026
Translation by Talal Itani, ClearQuran.com https://clearquran.com
And when the son of Mary is quoted as an example, behold! the folk laugh out
Translation Pickthall, The Meaning of the Glorious Koran·Public domain — copyright term expired
Pickthall, The Meaning of the Glorious Koran ·1930 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
And when the son of Mary was set forth as a parable, behold thy people turned away from him
Translation Edward Henry Palmer, English translation of the Qur'an·Public domain — copyright term expired
Edward Henry Palmer, English translation of the Qur'an ·1880 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
And when the Son of Mary was set forth as an instance of divine power, lo! thy people cried out for joy thereat
Translation John Medows Rodwell, English translation of the Qur'an·Public domain — copyright term expired
John Medows Rodwell, English translation of the Qur'an ·1861 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
And when the son of Mary was proposed for an example; behold, thy people cried out through excess of joy thereat
Translation George Sale, English translation of the Qur'an·Public domain — copyright term expired
George Sale, English translation of the Qur'an ·1734 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
E, kur u soll biri i Merjemes si shembull, populli yt nisën të zhurmojnë,
আর যখনই মারইয়াম পুত্র (‘ঈসা)কে দৃষ্টান্তস্বরূপ পেশ করা হয়, তখন তোমার জাতি শোরগোল শুরু করে দেয়।
A kad je narodu tvome kao primjer naveden sin Merjemin, odjednom su oni, zbog toga, uz smijeh zagalamili
A kad je narodu tvome kao primjer naveden sin Marijin, odjednom su oni, zbog toga, uz smijeh zagalamili
Tuma nde geɗal neene Maryama on piyiranoo misal, tawaa yoo, yimɓe maa ɓeen no sooƴira ɗuum.
და როდესაც (მრავალღმერთიანებმა) მაგალითად მოიყვანეს მარიამის ძე ['ისა], მაშინ, აჰა, შენი ხალხი (ო, მუჰამმად) ამის გამო აღტაცებით ყვირილს იწყებს.
Und als ('Isa) der Sohn Maryams als Beispiel angeführt wurde, da brach dein Volk sogleich in Geschrei aus.
Όταν [αποκαλύφθηκε το Εδάφιο (Αλ-Ανμπιά’ 21:98): «Εσείς (ω, ειδωλολάτρες) και ό,τι λατρεύετε πέραν του Αλλάχ (από είδωλα, και ανθρώπους ή τζινν που δέχτηκαν να τους λατρεύετε), θα είστε καύσιμο για την Κόλαση.», τότε], δόθηκε (από τους ειδωλολάτρες) το παράδειγμα (του Ιησού) του υιού της Μαρίας (λέγοντας: «Τι γίνεται με τον Ιησού (που τον λατρεύουν οι Χριστιανοί, θα μπει και αυτός στη Φωτιά);»), τότε ο λαός σου έκανε φασαρία από τη χαρά γι' αυτό (το παράδειγμα, νομίζοντας ότι νίκησαν τη συζήτηση)! [Έτσι αποκαλύφθηκε (Αλ-Ανμπιά’ 21:101): «Όσο γι' εκείνους για τους οποίους είχαμε ορίσει από πριν ότι θα έχουν την καλύτερη ανταμοιβή, (γνωρίζοντας ήδη ότι θα εισαχθούν στον Παράδεισο, όπως οι πιστοί, και ο Ιησούς, ο Ουζάιρ και οι Άγγελοι που δε δέχτηκαν να τους λατρέψει κανείς), θα είναι μακριά απ' αυτήν (την Κόλαση).»].
तथा जब मरयम के पुत्र का उदाहरण[17] दिया गया, तो सहसा आपकी जाति उसपर शोर मचाने लगी।
E quando viene portato a esempio il figlio di Maryem, il tuo popolo lo deride.
57. Ir kai Marjamos (Marijos) sūnumi remiamasi kaip pavyzdžiu [t. y. Isa (Jėzus) yra garbinamas kaip jų stabai], štai, tavo žmonės garsiai šaukia (juokiasi iš pavyzdžio).
Yeroo ilmi Maryam (Iisaan) fakkeenya godhamu ummanni kee (kaafiroonni) isarraa kolfu (gammadu).
Когда же в пример был приведён сын Марьям, твой народ тотчас поднял из-за этого шум.
А кад је твоме народу као пример наведен Маријин син, одједном су они, због тога, почели да се расправљају,
Na alipopigiwa mfano Mwana wa Mariamu, watu wako waliupigia ukelele.
När Marias son nämndes som ett exempel, brast ditt folk ut i jubel.
Meryem oğlu bir misal olarak verilince hemen senin kavmin bundan dolayı bağrışıp çağrışmaya koyuldu.
اور جب ابن مریم کی مثال بیان کی گئی تو اس سے تیری قوم (خوشی سے) چیخنے لگی ہے.
5 cleared translations, newest first, by year of publication, so the modern English comes before the historical ones. That is an ordering by date, not a judgement. Each is shown complete — this platform never excerpts a translation — and each renders under its translator's name. No translation here is marked as the correct one.
Which translations appear here is set by copyright: they are the ones whose rights could be documented and cleared. The selection is not a judgement that these are the best.
Easy-read is a simplified pronunciation, not authoritative — a rule-by-rule romanisation, not a reading. Each verse ends in its pause form, as it is said when you stop there. Pauses inside a verse and other tajwid rules are not shown. It is derived from the Tanzil Simple edition, while the Arabic above is the Uthmani edition; both are cleared, but they are not the same edition and their orthography differs.
shown so it's never read alone
فَلَمَّآ ءَاسَفُونَا ٱنتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَٰهُمْ أَجْمَعِينَ
Easy-read (simplified)falammaa aasafoonaa ntaqamnaa minhum fa'aghraqnaahum ajma'een
DIN 31635falammā ʾāsafūnā ntaqamnā minhum faʾaġraqnāhum ʾaǧmaʿīna
And when they provoked Our wrath, We took retribution from them, and We drowned them all.
So, when they angered Us, We punished them and drowned them every one
And when they had annoyed us we took vengeance on them, and we drowned them all together
And when they had angered us, we took vengeance on them, and we drowned them all
And when they had provoked Us to wrath, We took vengeance on them, and We drowned them all
فَجَعَلْنَٰهُمْ سَلَفًا وَمَثَلًا لِّلْـَٔاخِرِينَ
Easy-read (simplified)faja'alnaahum salafan wamathalan lil'aakhireen
DIN 31635faǧaʿalnāhum salafan wamaṯalan lilʾāḫirīna
Thus We made them a precedent and an example for the others.
And We made them a thing past, and an example for those after (them)
and we made them a precedent and an example to those after them
And we made them a precedent and instance of divine judgments to those who came after them
And We made them a precedent, and an example unto others
43:57 — the verse above
وَقَالُوٓا۟ ءَأَٰلِهَتُنَا خَيْرٌ أَمْ هُوَ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًۢا بَلْ هُمْ قَوْمٌ خَصِمُونَ
Easy-read (simplified)waqaaloo a'aalihatunaa khayrun am huwa maa daraboohu laka illaa jadalan bal hum qawmun khasimoon
DIN 31635waqālū ʾaʾālihatunā ḫayrun ʾam huwa mā ḍarabūhu laka ʾillā ǧadalan bal hum qawmun ḫaṣimūna
The translators word this verse differently
They said, "Are our gods better, or he?" They cited him only for argument. In fact, they are a quarrelsome people.
And say: Are our gods better, or is he? They raise not the objection save for argument. Nay! but they are a contentious folk
and said, 'Are our gods better, or is he?' They did not set it forth to thee save for wrangling. Nay, but they are a contentious people
And they said, "Are our gods or is he the better?" They put this forth to thee only in the spirit of dispute. Yea, they are a contentious people
and they said, are our gods better, or he? They have proposed this instance unto Thee no otherwise than for an occasion of dispute. Yea, they are contentious men
إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَٰهُ مَثَلًا لِّبَنِىٓ إِسْرَٰٓءِيلَ
Easy-read (simplified)in huwa illaa 'abdun an'amnaa 'alayhi waja'alnaahu mathalan libanee israa'eel
DIN 31635ʾin huwa ʾillā ʿabdun ʾanʿamnā ʿalayhi waǧaʿalnāhu maṯalan libanī ʾisrāʾīla
He was just a servant whom We blessed, and We made him an example for the Children of Israel.
He is nothing but a slave on whom We bestowed favour, and We made him a pattern for the Children of Israel
He is but a servant whom we have been gracious to, and we have made him an example for the children of Israel
Jesus is no more than a servant whom we favoured, and proposed as an instance of divine power to the children of Israel
Jesus is no other than a servant, whom We favoured with the gift of prophecy; and We appointed him for an example unto the the children of Israel
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
EditionTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
These figures count the words the translations share. They measure wording, not meaning, and they do not say which translation is right.
Derived measure: mean pairwise Jaccard distance over the lowercased word sets of the 5 renderings above — 0.60 on a scale where 0 means identical wording and 1 means no shared words. It is computed, not judged.
The page says a verse is worded differently only above the cut below. The cut is a stated convention, not a property of the text, and it can be changed.
One bar per pair of renderings, longest bar for the pair sharing fewest words. Every pair is shown; none is singled out.
The platform does not say which is right, and does not characterise what the difference means. The renderings are placed together so the difference is visible; reading it is the reader's work.
SourceTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
SourceTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
7 sources stand behind this page. Each is listed once, in the order the page first cites it, with the licence it was cleared under and what was actually read. Nothing on this page rests on a source that is not here.
CLEARED. Licence read verbatim from the block embedded in this very file. Ingested exactly as shipped: no normalisation, no stripping of marks, no Unicode recomposition.
CLEARED on a licence read first-hand from the translator's own download page, not from an aggregator. Tanzil also hosts this translation, but under a blanket "non-commercial purposes only" term that directs the user to the translator or publisher for permission - a hosting disclaimer, not a grant - so the grant was taken from the licensor directly. The "God" edition was ingested; ClearQuran also publishes an "Allah" edition, differing in how the divine name is rendered, which is not ingested.
CLEARED ON THE WORK, WITH TWO RECORDED CAVEATS ON THIS COPY. (1) Rights basis is the expired copyright term, NOT the redistributing repository's licence. That repository dedicates its contents to the public domain under the Unlicense while also redistributing plainly in-copyright translations (Abdel Haleem, Saheeh International, The Study Quran), so it is dedicating rights it cannot hold and its blanket grant is not relied upon here. (2) The file declares its own upstream as tanzil.net, and Tanzil attaches a non-commercial condition to its TRANSLATION distributions, though not to its Qur'anic text. Since Pickthall's copyright has expired, nobody holds rights in these words and no licence is required from anyone; Tanzil's terms are a contract binding those who download from Tanzil, which we did not. The chain is nonetheless not spotless and Anwar may prefer a clean digitisation of the 1930 printing. NOT VERIFIED: that this digital text matches the 1930 first printing rather than a later revised edition. No page images were collated. Recorded as unverified rather than presented as established. SERVED TEXT DIFFERS FROM THE CITED FILE AT ONE VERSE, 37:97: the file reads "red-hotfire" (a glued token, also in Gutenberg #16955); the served row reads "red-hot fire", restored 2026-09-13 from Pickthall, The Meaning of the Glorious Koran (London: George Allen & Unwin, printed for Alfred A. Knopf; 1930), p. 460, XXXVII 97 - scan archive.org in.ernet.dli.2015.216140, PDF page 475; banked data/derivation-sources/pickthall-1930-dli-2015.216140-text.pdf (sha256 70e81146c97fa3a590243a82e04e349108546074787e2551a78c616202138870) on Anwar Malik's grant.
CLEARED ON THE WORK. Term expired by every measure. The digital edition's upstream is not stated by the redistributor and the printing is unverified. No statement of purpose is recorded for Palmer because none was sourced from his own preface in this pass; nothing is asserted on his behalf.
CLEARED ON THE WORK. Term expired by every measure. TWO edition caveats. (1) The upstream is not stated by the redistributor. (2) Rodwell's own edition PRESENTS THE SURAHS IN HIS OWN CHRONOLOGICAL ORDER, not the mushaf order — he says so in his preface. This digital text is keyed to mushaf order, so it derives from a restored-order printing (such as the Everyman edition) rather than from Rodwell's own arrangement. Which printing is not stated and has not been established.
CLEARED ON THE WORK. Term expired by every measure. The digital edition's upstream is NOT STATED by the redistributor, so the printing it represents is unverified; Sale's text was reprinted and re-edited many times between 1734 and 1900. Recorded as unverified rather than assumed to be the first edition.
CLEARED. Parallel edition, held in ayah_text_variants. It sits alongside the Uthmani spine for search normalisation and is never used to correct it.
Qur'anic text from the Tanzil Project. Copyright (C) 2007-2026 Tanzil Project License: Creative Commons Attribution 3.0 Source: tanzil.net · Updates: tanzil.net/updates/ https://tanzil.net/updates/