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).
ULTif the Christ would be a sufferer, if he, the first from the resurrection of the dead, was going to proclaim light both to the people and to the Gentiles.”
USTThey said that the Messiah would suffer and die. They said that he would be the first person to live again after he had died. They also said that he would tell people how God was able to save them. He would tell this, both to his own Jewish people and to non-Jewish people.”
BSBthat the Christ would suffer, and as the first to rise from the dead, would proclaim light to our people and to the Gentiles.”
BLBthat Christ would suffer. As first through resurrection from the dead, He is about to preach light both to our people and to the Gentiles."
AICNTthat the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light [both][fn] to our people and to the Gentiles.”
OEBThat the Christ must suffer, and that, by rising from the dead, he was destined to be the first to bring news of light, not only to our nation, but also to the Gentiles.’
WEBBEhow the Christ must suffer, and how, by the resurrection of the dead, he would be first to proclaim light both to these people and to the Gentiles.”
WMBBhow the Messiah must suffer, and how, by the resurrection of the dead, he would be first to proclaim light both to these people and to the Gentiles.”
NETthat the Christ was to suffer and be the first to rise from the dead, to proclaim light both to our people and to the Gentiles.”
LSVthat the Christ is to suffer, whether first by a resurrection from the dead, He is about to proclaim light to the people and to the nations.”
FBVhow the Messiah had to suffer, and that by being the first to rise from the dead he would announce the light of God's salvation[fn] to both Jews and foreigners.”
T4TThey wrote that people would cause the Messiah to suffer and die. They also wrote that he would be the first person to become alive again, to proclaim the message that would be like light, that he would save both his own Jewish people and non-Jewish people.”
LEBthat the Christ[fn] was to suffer and that as the first of the resurrection from the dead, he was going to proclaim light both to the people and to the Gentiles.”
Wymthsince the Christ was to be a suffering Christ, and by coming back from the dead was then to be the first to proclaim a message of light both to the Jewish people and to the Gentiles."
ASVhow that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.
DRAThat Christ should suffer, and that he should be the first that should rise from the dead, and should shew light to the people, and to the Gentiles.
YLTthat the Christ is to suffer, whether first by a rising from the dead, he is about to proclaim light to the people and to the nations.'
Drby[namely,] whether Christ should suffer; whether he first, through resurrection of [the] dead, should announce light both to the people and to the nations.
RVhow that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.
WbstrThat Christ should suffer, and that he should be the first that should rise from the dead, and should show light to the people, and to the Gentiles.
KJB-1769That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. (That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles. )
KJB-1611That Christ should suffer, and that hee should be the first that should rise from the dead, & should shew light vnto the people, and to the Gentiles. (Modernised spelling is same as from KJB-1769 above)
BshpsThat Christe shoulde suffer, and that he shoulde be the first that shoulde ryse from the dead, and shoulde shewe lyght vnto the people, and to the gentiles. (Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))
GnvaTo wit, that Christ should suffer, and that he should be the first that should rise from the dead, and should shew light vnto this people, and to the Gentiles. (To wit, that Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto this people, and to the Gentiles. )
Cvdlthat Christ shulde suffre, and be the first of the resurreccion from the deed, and shew light vnto the people, and to the Heythen. (that Christ should suffre, and be the first of the resurrection from the dead, and show light unto the people, and to the Heathen.)
TNTthat Christ shulde suffre and that he shuld be the fyrst that shulde ryse from deeth and shuld shewe lyght vnto the people and the gentyls. (that Christ should suffer and that he should be the first that should rise from death and should show light unto the people and the gentiles. )
Wyclif Crist is to suffre, if he is the firste of the ayenrising of deed men, that schal schewe liyt to the puple and to hethene men. (if Christ is to suffre, if he is the first of the ayenrising of dead men, that shall show light to the people and to heathen men.)
Luthdaß Christus sollte leiden und der Erste sein aus der Auferstehung von den Toten und verkündigen ein Licht dem Volk und den Heiden. (daß Christ sollte leiden and the/of_the Erste his out_of the/of_the Auferstehung from the Toten and verkündigen a light to_him people and the Heiden.)
ClVgsi passibilis Christus, si primus ex resurrectione mortuorum, lumen annuntiaturus est populo et gentibus. (si passibilis Christus, when/but_if primus from resurrectione mortuorum, lumen annuntiaturus it_is to_the_people and gentibus. )
UGNTεἰ παθητὸς ὁ Χριστός; εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν, φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. (ei pathaʸtos ho Ⱪristos; ei prōtos ex anastaseōs nekrōn, fōs mellei katangellein tōi te laōi kai tois ethnesin.)
SBL-GNTεἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ ⸀τε λαῷ καὶ τοῖς ἔθνεσιν. (ei pathaʸtos ho ⱪristos, ei prōtos ex anastaseōs nekrōn fōs mellei katangellein tōi ⸀te laōi kai tois ethnesin.)
TC-GNTεἰ παθητὸς ὁ Χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ [fn]λαῷ καὶ τοῖς ἔθνεσι. (ei pathaʸtos ho Ⱪristos, ei prōtos ex anastaseōs nekrōn fōs mellei katangellein tōi laōi kai tois ethnesi. )
26:1-23 In his eloquent defense before King Agrippa, Paul argued that his preaching was completely consistent with the Jewish faith. The defense begins with a courteous acknowledgement of Agrippa’s competence to hear the evidence (26:2-3), outlines the nature of Paul’s background, Jewish training, and membership in the Pharisees (26:4-5), and explains that the charges against him are merely for believing the fulfillment of Jewish hopes for the resurrection (26:6-8). Paul then tells the story of his conversion from strong opponent of Christianity (26:9-11) through a vision on the way to Damascus (26:12-18; see 9:1-18). His preaching was nothing more than obeying this divine vision (26:19-20). Even though he encountered violent opposition from his fellow Jews (26:21), God protected him as he taught a message that the Jews should have embraced (26:22-23). This defense is a model for Christians put on trial for their faith (see 9:15; Luke 21:12-15).
if suffering the Messiah if first by resurrection ˱from˲_/the/_dead light /is/_going /to_be/_proclaiming
Paul could be saying that this is what Moses and the prophets said about the Messiah. You can provide this information in your translation if that would be helpful to your readers. It may be helpful to begin a new sentence here. Alternate translation: [They addressed the question as to whether the Christ would be a sufferer, as to whether he, the first from the resurrection of the dead, was going to proclaim] or see next note for another possibility.
if suffering the Messiah if first by resurrection ˱from˲_/the/_dead light /is/_going /to_be/_proclaiming
Paul could be speaking as if what he is saying is a hypothetical possibility even though he believes that it is actually true. If your language does not state something as a condition if the speaker believes that it is true, then you can translate these words as an affirmative statement. It may be helpful to begin a new sentence here. Alternate translation: [Now since the Christ was a sufferer, since he was the first from the resurrection of the dead, then he was going to proclaim light]
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: [the first person whom God made alive again after he died]
Paul is using the adjective dead as a noun to mean people who have died. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: [of people who have died]
Paul is saying that the truth that Jesus proclaimed about God was like a light that allowed people to see. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: [was going to proclaim the truth about God]
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.
