Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs, light-green:nominative/subject, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTNow to this one were four daughters, virgins, prophesying.
USTNow he had four daughters who were not married. Each of them frequently spoke messages that the Holy Spirit gave them.
BSBHe had four unmarried daughters who prophesied.
BLBAnd with this man there were four daughters, virgins prophesying.
AICNTNow this man had four virgin daughters who prophesied.
OEBHe had four unmarried daughters, who had the gift of prophecy.
WEBBENow this man had four virgin daughters who prophesied.
WymthNow Philip had four unmarried daughters who were prophetesses;
ASVNow this man had four virgin daughters, who prophesied.
DRAAnd he had four daughters, virgins, who did prophesy.
YLTand this one had four daughters, virgins, prophesying.
DrbyNow this man had four virgin daughters who prophesied.
RVNow this man had four daughters, virgins, which did prophesy.
WbstrAnd the same man had four daughters, virgins, who prophesied.
KJB-1769And the same man had four daughters, virgins, which did prophesy.
KJB-1611And ye same man had foure daughters, virgins, which did prophesie. (And the same man had four daughters, virgins, which did prophesie.)
BshpsAnd the same man had foure daughters, virgins, which dyd prophesie. (And the same man had four daughters, virgins, which did prophesie.)
GnvaNow he had foure daughters virgins, which did prophecie. (Now he had four daughters virgins, which did prophecie. )
CvdlThe same had foure doughters, which were virgins, and prophecied. (The same had four daughters, which were virgins, and prophesied.)
TNTThe same man had fower doughters virges which dyd prophesy. (The same man had four daughters virges which did prophesy. )
WyclAnd to hym weren foure douytris, virgyns, that profecieden. (And to him were four daughters, virgins, that profecieden.)
LuthDerselbige hatte vier Töchter, die waren Jungfrauen und weissageten. (Derselbige had four Töchter, the were Yungfrauen and weissageten.)
ClVgHuic autem erant quatuor filiæ virgines prophetantes.[fn] (Huic however they_were four daughters virgines prophetantes. )
21.9Huic autem erant filiæ. RAB. Alibi filiæ Philippi apostoli prophetissæ leguntur fuisse, sed veritati hujus loci non est contradicendum, nisi fortasse uterque filias prophetissas habuisse intelligatur.
21.9Huic however they_were daughters. RAB. Alibi daughters Philippi apostoli prophetissæ leguntur fuisse, but veritati huyus loci not/no it_is contradicendum, nisi fortasse uterque daughters prophetissas habuisse intelligatur.
Luke uses the word Now to introduce background information about the daughters of Philip that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
The Final Stops along Paul’s Third Missionary Journey
Acts 21
The final days of Paul’s third missionary journey are a beautiful snapshot of the love and hospitality that characterized the early church. The story picks up just after Paul and his coworkers had boarded a ship in Patara on the Lycian coast and headed for Phoenicia. They landed at the international commercial hub of Tyre, where the ship unloaded its cargo. While they were there they found some believers and stayed with them for seven days. Such an unannounced and lengthy request for hospitality would likely be met with offense and resentment by many in the Western world today, but in ancient times travel and lodging were not always safe, and accommodations with a trusted friend were highly valued–by both host and guest–for just as hosts provided guests with safe, warm lodging, guests often provided hosts with news updates or cherished greetings from loved ones far away. Thus, hospitality for traveling believers became a hallmark of the early church as they sought to care for the needs of those within the family of God, regardless of their personal familiarity with them (see 2 John 10; 3 John 5-8). During this time in Tyre, the believers, no doubt aware of Jewish animosity against Paul, urged Paul not to go to Jerusalem. Yet Paul was determined to continue his journey, so all the believers and their entire families escorted him to the beach where he was to board another ship. There they knelt down, prayed, and said their farewells. The next day Paul arrived in Ptolemais and stayed with believers there for one day. Then he set sail for Caesarea, the headquarters of Roman forces in Palestine and also the home of Philip the Evangelist, a prominent deacon in the church who had led many Samaritans, an Ethiopian royal official, and many people along the coast to faith in Christ (Acts 6:1-7; 8:1-40). While he was there, a prophet named Agabus came down from Judea and warned Paul of his impending arrest in Jerusalem if he continued on. When other believers heard this, they began to weep and urged Paul not to go. Yet Paul remained resolute, and after several days he and his coworkers headed to Jerusalem. Some believers from Caesarea traveled with Paul and made arrangements for him to stay with a believer named Mnason from Cyprus. Paul was warmly received by believers in Jerusalem, and the next day he visited James and the other elders of the church. He recounted to them all the things God had done among the Gentiles through his ministry, and they praised God. They also mentioned, however, that many Jews living in Jerusalem had been hearing false reports that Paul was teaching Jews to abandon the laws of Moses. So they requested that Paul take part in and even pay for a vow ceremony (likely a nazirite vow; see Numbers 6) for four men to demonstrate that he still observed and valued the law of Moses. Paul agreed, but, ironically, it was this very act of obedience to the law of Moses that ultimately led to a riot among the Jews, for some of them accused Paul of defiling the holy place by bringing Greeks into the Temple.
