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OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEBBE WMBB NET LSV FBV TCNT T4T LEB BBE Moff JPS Wymth ASV DRA YLT Drby RV Wbstr KJB-1769 KJB-1611 Bshps Gnva Cvdl TNT Wycl SR-GNT UHB BrLXX BrTr Related Topics Parallel Interlinear Reference Dictionary Search
parallelVerse INT GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Acts Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28
Acts 26 V1 V2 V3 V4 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20 V21 V22 V23 V24 V25 V26 V27 V28 V29 V30 V31 V32
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.
Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) They also know, and could even testify to you if they would admit it, that I followed our religious laws very closely as a member of the Pharisees party.
OET-LV knowing_before me originally, if they_may_be_willing to_be_testifying that according_to the most_exact sect the of_our religion, I_lived a_Farisaios_party_member.
SR-GNT προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας, ἔζησα Φαρισαῖος. ‡
(proginōskontes me anōthen, ean thelōsi marturein hoti kata taʸn akribestataʸn hairesin taʸs haʸmeteras thraʸskeias, ezaʸsa Farisaios.)
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 knowing me from the beginning, if they wished to testify, that according to the strictest sect of our religion I lived as a Pharisee.
UST They have known me since I was young. They could tell you, if they were willing, that as a Pharisee, I obeyed the most rigid customs of our religion very carefully.
BSB They have known me for a long time and can testify, if they are willing, that I lived as a Pharisee, adhering to the strictest sect of our religion.
BLB knowing me from the first, if they would be willing to testify, that according to the strictest sect of our religion I lived as a Pharisee.
AICNT They have known me for a long time, if they are willing to testify, that according to the strictest sect of our religion, I lived as a Pharisee.
OEB and they have always known – if they choose to give evidence – that, in accordance with the very strictest form of our religion, I lived a true Pharisee.
WEBBE having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee.
WMBB (Same as above)
NET They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee.
LSV knowing me before from the first (if they may be willing to testify), that after the most exact sect of our worship, I lived a Pharisee;
FBV They have known me for a long time and can verify, if they choose to, that I have followed the religious school that observes our faith in the strictest way—I lived as a Pharisee.
TCNT They have known about me for a long time, if they are willing to testify, that according to the strictest sect of our religion I lived as a Pharisee.
T4T They have known for many years, and they could tell you, if they wanted to, that since I was very young I obeyed the customs of our religion very carefully, just like the other Pharisees do.
LEB having known me for a long time, if they are willing to testify, that in accordance with the strictest party of our religion I lived as a Pharisee.
BBE And they are able to say, if they would give witness, that I was living as a Pharisee, in that division of our religion which is most regular in the keeping of the law.
Moff No Moff ACTs book available
Wymth For they all know me of old—if they would but testify to the fact—how, being an adherent of the strictest sect of our religion, my life was that of a Pharisee.
ASV having knowledge of me from the first, if they be willing to testify, that after the straitest sect of our religion I lived a Pharisee.
DRA Having known me from the beginning (if they will give testimony) that according to the most sure sect of our religion I lived a Pharisee.
YLT knowing me before from the first, (if they may be willing to testify,) that after the most exact sect of our worship, I lived a Pharisee;
Drby who knew me before from the outset [of my life], if they would bear witness, that according to the strictest sect of our religion I lived a Pharisee.
RV having knowledge of me from the first, if they be willing to testify, how that after the straitest sect of our religion I lived a Pharisee.
Wbstr Who knew me from the beginning, (if they would testify) that after the strictest sect of our religion, I lived a Pharisee.
KJB-1769 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
KJB-1611 Which knew me from the beginning, (if they would testifie) that after the most straitest sect of our religion, I liued a Pharisee.
(Which knew me from the beginning, (if they would testifie) that after the most straitest sect of our religion, I lived a Pharisee.)
Bshps Which knewe me from the beginning, (yf they woulde testifie) that after the most straytest sect of our religion, I lyued a pharisee.
(Which knew me from the beginning, (yf they would testifie) that after the most straytest sect of our religion, I lyued a pharisee.)
Gnva Which knewe me heretofore, euen from my elders (if they would testifie) that after the most straite sect of our religion I liued a Pharise.
(Which knew me heretofore, even from my elders (if they would testifie) that after the most straite sect of our religion I lived a Pharise. )
Cvdl which knewe me afore at the first, yf they wolde testifye, for after the most strayte secte of oure Iewysh lawe, I lyued a Pharise.
(which knew me afore at the first, if they would testifye, for after the most strayte secte of our Yewysh law, I lyued a Pharise.)
TNT which knew me from the beginnynge yf they wolde testifie it. For after the most straytest secte of oure laye lyved I a pharisaye.
(which knew me from the beginning if they would testify it. For after the most straytest secte of our lay lyved I a pharisaye. )
Wycl if thei wolen bere witnessing, that bi the moost certeyn sect of oure religioun, Y lyuede a Farisee.
(if they wolen bear witnessing, that by the most certeyn sect of our religion, I lyuede a Farisee.)
Luth die mich vorhin gekannt haben, wenn sie wollten bezeugen. Denn ich bin ein Pharisäer gewesen, welche ist die strengste Sekte unsers Gottesdienstes.
(die me vorhin gekannt have, when they/she/them wantedn bezeugen. Because I am a Pharisäer gewesen, which is the strengste Sekte unsers God’sdienstes.)
ClVg præscientes me ab initio (si velint testimonium perhibere) quoniam secundum certissimam sectam nostræ religionis vixi pharisæus.
(præscientes me away initio (si velint testimony perhibere) quoniam after/second certissimam sectam nostræ religionis vixi pharisæus. )
UGNT προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας, ἔζησα Φαρισαῖος.
(proginōskontes me anōthen, ean thelōsi marturein, hoti kata taʸn akribestataʸn hairesin taʸs haʸmeteras thraʸskeias, ezaʸsa Farisaios.)
SBL-GNT προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος.
(proginōskontes me anōthen, ean thelōsi marturein, hoti kata taʸn akribestataʸn hairesin taʸs haʸmeteras thraʸskeias ezaʸsa Farisaios.)
TC-GNT προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος.
(proginōskontes me anōthen, ean thelōsi marturein, hoti kata taʸn akribestataʸn hairesin taʸs haʸmeteras thraʸskeias ezaʸsa Farisaios. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
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).
Note 1 topic: figures-of-speech / exclusive
τῆς ἡμετέρας θρησκείας
¬the ˱of˲_our religion
By our, Paul means himself and his fellow Jews but not Agrippa to whom he is speaking, so use the exclusive form of that word in your translation if your language marks that distinction.
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.