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, 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).
ULTAnd now I stand here being judged because of hope of the promise made to our fathers by God,
USTToday I am on trial because I am confidently expecting that God will do what he promised to our ancestors.
BSB § And now I stand on trial because of my hope in the promise that God made to our fathers,
BLBAnd now I stand being judged for the hope of the promise having been made by God to our fathers,
AICNTAnd now I stand on trial because of the hope in the promise made by God to our fathers,
OEBEven now, it is because of my hope in the promise given by God to our ancestors that I stand here on my trial –
WEBBENow I stand here to be judged for the hope of the promise made by God to our fathers,
NETAnd now I stand here on trial because of my hope in the promise made by God to our ancestors,
LSVand now for the hope of the promise made to the fathers by God, I have stood judged,
FBVNow I am standing here to be judged regarding the promised hope God gave to our fathers
TCNTAnd now I am standing trial because of my hope in the promise God made to our fathers,
T4TToday I am being put on trial {they are putting me on trial} because I am confidently expecting that God will do what he promised our (exc) ancestors.
LEBAnd now I stand here on trial on the basis of hope in the promise made by God to our fathers,
BBEAnd now I am here to be judged because of the hope given by God's word to our fathers;
RVAnd now I stand here to be judged for the hope of the promise made of God unto our fathers;
WbstrAnd now I stand, and am judged for the hope of the promise made by God to our fathers:
KJB-1769And now I stand and am judged for the hope of the promise made of God unto our fathers:
KJB-1611And now I stand, and am iudged for the hope of the promise made of God vnto our fathers: (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd nowe I stande and am iudged, for the hope of the promise made of God vnto our fathers: (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
GnvaAnd now I stand and am accused for the hope of the promise made of God vnto our fathers. (And now I stand and am accused for the hope of the promise made of God unto our fathers. )
CvdlAnd now stonde I, and am iudged because of the hope of the promes, that was made of God vnto oure fathers, (And now stand I, and am judged because of the hope of the promes, that was made of God unto our fathers,)
TNTAnd now I stond and am iudged for the hope of the promes made of God vnto oure fathers: (And now I stond and am judged for the hope of the promes made of God unto our fathers: )
WyclAnd now for the hope of repromyssioun, that is maad to oure fadris of God, Y stonde suget in dom; (And now for the hope of repromyssioun, that is made to our fathers of God, I stand subject in dom;)
LuthUnd nun stehe ich und werde angeklagt über der Hoffnung an die Verheißung, so geschehen ist von GOtt zu unsern Vätern. (And now stehe I and become angeklagt above the/of_the Hoffnung at the Verheißung, so geschehen is from God to unsern Vätern.)
ClVgEt nunc, in spe quæ ad patres nostros repromissionis facta est a Deo, sto judicio subjectus: (And nunc, in spe which to patres ours repromissionis facts it_is from Deo, sto yudicio subyectus: )
UGNTκαὶ νῦν ἐπ’ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας, γενομένης ὑπὸ τοῦ Θεοῦ, ἕστηκα κρινόμενος, (kai nun ep’ elpidi taʸs eis tous pateras haʸmōn epangelias, genomenaʸs hupo tou Theou, hestaʸka krinomenos,)
SBL-GNTκαὶ νῦν ἐπʼ ἐλπίδι τῆς ⸀εἰς τοὺς πατέρας ⸀ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος, (kai nun epʼ elpidi taʸs ⸀eis tous pateras ⸀haʸmōn epangelias genomenaʸs hupo tou theou hestaʸka krinomenos,)
TC-GNTΚαὶ νῦν ἐπ᾽ ἐλπίδι τῆς [fn]πρὸς τοὺς [fn]πατέρας ἐπαγγελίας γενομένης ὑπὸ τοῦ Θεοῦ ἕστηκα κρινόμενος, (Kai nun ep elpidi taʸs pros tous pateras epangelias genomenaʸs hupo tou Theou hestaʸka krinomenos, )
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).
Paul is using the word translated Now to introduce a new phase of his defense. Use a word, phrase, or other method in your language that would be natural for this purpose.
If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: [you are judging me]
for /the/_hope ˱of˲_the to the fathers ˱of˲_us promise /having/_become by ¬the God
If your language does not use an abstract noun for the idea of hope, you could express the same idea in another way. Alternate translation: [because I hope in the promise made to our fathers by God]
τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας, γενομένης ὑπὸ τοῦ Θεοῦ
˱of˲_the to the fathers ˱of˲_us promise /having/_become by ¬the God
If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: [of the promise that God made to our fathers]
τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας, γενομένης ὑπὸ τοῦ Θεοῦ
˱of˲_the to the fathers ˱of˲_us promise /having/_become by ¬the God
Since Paul explains in verse 8 that the promise for which he has hope is the resurrection from the dead, here you do not need to explain further what Paul means.
Paul is using the term fathers to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: [our ancestors]
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.
