ACTs 24:15 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)

OET (OET-RV) We put our trust in the same God that they themselves follow, and we all anticipate a resurrection of those who serve God and those who don’t.

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor.
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).

ULT having a hope in God that these themselves also accept, that there is going to be a resurrection of both the righteous and the unrighteous.

UST I believe, just as these men also believe, that some day God will cause everyone who has died to live again. God will do this both for those who were good and for those who were wicked.

BSB and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.

BLB having a hope in God, which they themselves also await, that there is about to be a resurrection, both of the just and of the unjust.

AICNT having hope in God, which these men themselves also await, that there is going to be a resurrection [[of the dead]][fn] of both the righteous and the unrighteous.

24:15, of the dead: Some manuscripts include.

OEB and I have a hope that rests in God – a hope which they also cherish – that there will one day be a resurrection of good and bad alike.

WEBBE having hope towards God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.

WMBB (Same as above)

NET I have a hope in God (a hope that these men themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous.

LSV having hope toward God, which they themselves also wait for, [that] there is about to be a resurrection of the dead, both of righteous and unrighteous;

FBV I have the same hope in God that they do, believing that there will be a resurrection of the good and the wicked.

TCNT having a hope in God, which these men themselves also accept, that there will be a resurrection [fn]of the dead, both of the righteous and the unrighteous.

24:15 of the dead, 91.6% ¦ — CT 6.6%

T4T I confidently expect, just like some of these men also expect, that some day God will cause everyone who has died to become alive again. He will ◄cause to become alive again/raise from the dead► both those who were righteous and those who were wicked.

LEB having a hope in God which these men also themselves await: that there is going to be a resurrection of both the righteous and the unrighteous.

BBE Hoping in God for that which they themselves are looking for, that there will be a coming back from the dead for upright men and wrongdoers.

Moff No Moff ACTs book available

Wymth and having a hope directed towards God, which my accusers themselves also entertain, that before long there will be a resurrection both of the righteous and the unrighteous.

ASV having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.

DRA Having hope in God, which these also themselves look for, that there shall be a resurrection of the just and unjust.

YLT having hope toward God, which they themselves also wait for, [that] there is about to be a rising again of the dead, both of righteous and unrighteous;

Drby having hope towards [fn]God, which they themselves also receive, that there is to be a resurrection both of just and unjust.

24.15 Elohim

RV having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust.

Wbstr And have hope towards God, which they themselves also allow, that there will be a resurrection of the dead, both of the just and unjust.

KJB-1769 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

KJB-1611 And haue hope towards God, which they themselues also allow, that there shall be a resurrection of the dead, both of the iust and vniust.
(And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and uniust.)

Bshps And haue hope towardes God, that the resurrection of the dead which they them selues loke for also, shalbe both of the iust and vniust.
(And have hope towardes God, that the resurrection of the dead which they themselves look for also, shall be both of the just and uniust.)

Gnva And haue hope towardes God, that the resurrection of the dead, which they themselues looke for also, shalbe both of iust and vniust.
(And have hope towardes God, that the resurrection of the dead, which they themselves look for also, shall be both of just and uniust. )

Cvdl and haue hope towardes God, that the same resurreccion of the deed (which they them selues loke for also) shalbe, both of the iust and vniust.
(and have hope towardes God, that the same resurrection of the dead (which they themselves look for also) shalbe, both of the just and uniust.)

TNT and have hope towardes God that the same resurreccion from deeth (which they them selves loke for also) shalbe both of iust and vniust.
(and have hope towardes God that the same resurrection from death (which they them selves look for also) shall be both of just and uniust. )

Wycl whiche also thei hem silf abiden, the ayenrisyng `to comynge of iust men and wickid.
(whiche also they them self abiden, the ayenrisyng `to coming of just men and wicked.)

Luth Und habe die Hoffnung zu GOtt, auf welche auch sie selbst warten, nämlich daß zukünftig sei die Auferstehung der Toten, beide, der Gerechten und Ungerechten.
(And have the Hoffnung to God, on which also they/she/them himself/itself warten, namely that zukünftig be the Auferstehung the/of_the Toten, beide, the/of_the righteous_ones and Ungerechten.)

ClVg spem habens in Deum, quam et hi ipsi exspectant, resurrectionem futuram justorum et iniquorum.
(spem habens in God, how and hi ipsi exspectant, resurrectionem futuram justorum and iniquorum. )

UGNT ἐλπίδα ἔχων εἰς τὸν Θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι, δικαίων τε καὶ ἀδίκων.
(elpida eⱪōn eis ton Theon, haʸn kai autoi houtoi prosdeⱪontai, anastasin mellein esesthai, dikaiōn te kai adikōn.)

SBL-GNT ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ⸀ἔσεσθαι δικαίων τε καὶ ἀδίκων·
(elpida eⱪōn eis ton theon, haʸn kai autoi houtoi prosdeⱪontai, anastasin mellein ⸀esesthai dikaiōn te kai adikōn;)

TC-GNT ἐλπίδα ἔχων εἰς τὸν Θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι [fn]νεκρῶν, δικαίων τε καὶ ἀδίκων.
(elpida eⱪōn eis ton Theon, haʸn kai autoi houtoi prosdeⱪontai, anastasin mellein esesthai nekrōn, dikaiōn te kai adikōn. )

24:15 νεκρων 91.6% ¦ — CT 6.6%

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

UTN uW Translation Notes:

Note 1 topic: writing-pronouns

οὗτοι

these

The pronoun these refers to the Jewish leaders who are accusing Paul. It may be helpful to clarify this for your readers. Alternate translation: “my accusers”

Note 2 topic: figures-of-speech / abstractnouns

ἀνάστασιν μέλλειν ἔσεσθαι, δικαίων τε καὶ ἀδίκων

/a/_resurrection /to_be/_going going_to_be ˱of˲_/the/_righteous both and ˱of˲_/the/_unrighteous

If your language does not use an abstract noun for the idea of resurrection, you could express the same idea in another way. Alternate translation: “that God will make both the righteous and the unrighteous alive again after they have died”

Note 3 topic: figures-of-speech / nominaladj

δικαίων τε καὶ ἀδίκων

˱of˲_/the/_righteous both and ˱of˲_/the/_unrighteous

Paul is using the adjectives righteous and unrighteous as nouns to mean different groups of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “of both people who have done what is right and people who have not done what is right”

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Paul Is Imprisoned for the Gospel

As the book of Acts attests, Paul was no stranger to imprisonment, and he catalogued his incarcerations among his many credentials of suffering that affirmed his legitimacy as an apostle to the Corinthians (2 Corinthians 6:4-5). The first mention of Paul being imprisoned is when he and Silas were arrested in Philippi after exorcising a spirit of divination from a slave girl (Acts 16). Paul’s actions angered the girl’s owners, since the men were no longer able to make money off of the girl’s fortune telling abilities. Later in his letter to the Corinthians, Paul notes that he had already suffered multiple imprisonments (2 Corinthians 11:23), making it clear that not all of Paul’s imprisonments and other sufferings were recorded in Scripture. The next imprisonment explicitly mentioned in Scripture is when Paul was arrested in the Temple in Jerusalem at the end of his third missionary journey (Acts 21:27-34). Soon after this Paul was sent to Caesarea on the Mediterranean coast, where he remained in prison for two years (Acts 23-26; see “Paul Is Transferred to Caesarea” map). This may be where Paul penned the letters commonly known as the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). At the end of this time Paul appealed his case to Caesar and was sent to Rome, where he spent another two years under house arrest awaiting his trial before Caesar (Acts 28:16-31). If Paul did not write his Prison Epistles while he was at Caesarea, then it is likely that he wrote them from Rome during this time. The next time we hear of Paul being imprisoned is likely several years later in his second letter to Timothy (2 Timothy 1:8-17; 2:9; 4:9-21). Though it is not certain, the tone of Paul’s writing during this time of imprisonment, which seems markedly more somber than the optimistic outlook he seems to have about his incarceration during the writing of the Prison Epistles (e.g., Philippians 1:21-26; Philemon 1:22), suggests that this incarceration was not the same as his house arrest. If so, then it is possible that between his first and second incarcerations in Rome Paul fulfilled his intention to travel to Spain to continue spreading the gospel (Romans 15:22-28). Just prior to his second incarceration in Rome, Paul had informed Titus that he planned to spend the winter in Nicopolis northwest of Achaia and asked him to meet him there (Titus 3:12). Perhaps it was around this time or soon after that he was arrested once again and brought to Rome. Paul’s ultimate fate is not noted in Scripture, but tradition (Clement, Dionysius, Eusebius, and Tertullian) attests that this final imprisonment of Paul took place at what is now called Mamertine Prison. During Paul’s time this was the only prison in Rome and was called simply “the Prison,” and it was not typically used for long term incarceration but rather for holding those awaiting imminent execution. There, during the reign of Nero, Paul met his earthly death by the sword and was received into eternal life by his loving Savior, whom he had served so long.

Parallel ACTs 24:15

Paul Is Imprisoned for the Gospel