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, orange:accusative/object, pink:genitive/possessor, 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).
ULTIn this I myself also strive to have a blameless conscience before God and men continually.
USTBecause I believe that day will come, I always try to do what pleases God and what other people think is right.
BSBIn this hope, I strive always to maintain a clear conscience before God and man.
BLBIn this also I myself strive to have a conscience without offense toward God and men through everything.
AICNT“In this, I also strive to maintain a blameless conscience before God and men at all times.
OEBThis being so, I strive at all times to keep my conscience clear before both God and people.
WEBBEIn this I also practise always having a conscience void of offence towards God and men.
RVHerein do I also exercise myself to have a conscience void of offence toward God and men alway.
WbstrAnd in this I exercise myself, to have always a conscience void of offense towards God, and towards men.
KJB-1769And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.
KJB-1611And herein doe I exercise my selfe to haue alwayes a conscience void of offence toward God, and toward men. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd herein studie I, to haue alway a cleare conscience toward God, and toward men. (And herein studie I, to have alway a clear conscience toward God, and toward men.)
GnvaAnd herein I endeuour my selfe to haue alway a cleare conscience towarde God, and toward men. (And herein I endeuour myself to have alway a clear conscience towarde God, and toward men. )
CvdlTherfore studye I to haue allwaye a cleare conscience towarde God and towarde men. (Therefore studye I to have allwaye a clear conscience towarde God and towarde men.)
TNTAnd therfore stody I to have a cleare consciece towarde God and toward man also. (And therefore stody I to have a clear consciece towarde God and toward man also. )
WyclIn this thing Y studie with outen hirtyng, to haue concience to God, and to men euermore. (In this thing I studie without hirtyng, to have concience to God, and to men evermore.)
LuthIn demselbigen aber übe ich mich, zu haben ein unverletzt Gewissen allenthalben beide, gegen GOtt und die Menschen. (In demselbigen but übe I mich, to have a unverletzt Gewissen allenthalben beide, gegen God and the Menschen.)
ClVgIn hoc et ipse studeo sine offendiculo conscientiam habere ad Deum et ad homines semper. (In this and exactly_that/himself studeo without offendiculo conscientiam habere to God and to homines semper. )
UGNTἐν τούτῳ καὶ αὐτὸς ἀσκῶ, ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν Θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός. (en toutōi kai autos askō, aproskopon suneidaʸsin eⱪein pros ton Theon kai tous anthrōpous dia pantos.)
SBL-GNTἐν τούτῳ ⸀καὶ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ⸀ἔχειν πρὸς τὸν θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός. (en toutōi ⸀kai autos askō aproskopon suneidaʸsin ⸀eⱪein pros ton theon kai tous anthrōpous dia pantos.)
TC-GNTἘν τούτῳ [fn]δὲ αὐτὸς ἀσκῶ, ἀπρόσκοπον συνείδησιν [fn]ἔχων [fn]πρὸς τὸν Θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός. (En toutōi de autos askō, aproskopon suneidaʸsin eⱪōn pros ton Theon kai tous anthrōpous dia pantos. )
The pronoun this refers to what Paul has just said in verses 14 and 15 about what he believes. It may be helpful to clarify this for your readers. Alternate translation: [Because I believe these things,]
Paul is using this phrase to refer to the opinion or judgment of God and men by association with the way that they would assess anything that came to their attention in front of them. Alternate translation: [in the perspective of God]
Although the term men is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: [people]
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.
