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, 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).
ULTWhy is it judged unbelievable among you if God raises the dead?
USTNone of you should find it hard to believe that God would cause people who had died to live again.
BSBWhy would any of you consider it incredible that God raises the dead?
BLBWhy is it judged incredible by you if God raises the dead?
AICNT“Why is it considered incredible among you if God raises the dead?
OEBWhy do you all hold it incredible that God should raise the dead?
WEBBEWhy is it judged incredible with you if God does raise the dead?
NETWhy do you people think it is unbelievable that God raises the dead?
LSVwhy is it judged incredible with you if God raises the dead?
FBVWhy should any of you think it's unbelievable that God raises the dead?
TCNTWhy is it deemed unbelievable by you that God raises the dead?
T4TThey believe that God can cause those who have died to become alive again, so ◄why do any of you refuse to believe that he raised Jesus from the dead?/none of you should refuse to believe that he raised Jesus from the dead!► [RHQ]”
LEBWhy is it thought incredible by you people[fn] that God raises the dead?
26:8*Here “people” is supplied in the translation to indicate that the pronoun (“you”) is plural
BBEWhy, in your opinion, is it outside belief for God to make the dead come to life again?
RVWhy is it judged incredible with you, if God doth raise the dead?
WbstrWhy should it be thought a thing incredible with you, that God should raise the dead?
KJB-1769Why should it be thought a thing incredible with you, that God should raise the dead?
KJB-1611Why should it be thought a thing incredible with you, that God should raise the dead? (Same as from KJB-1769 above)
BshpsWhy shoulde it be thought a thyng incredible vnto you, that God shoulde rayse agayne the dead? (Why should it be thought a thing incredible unto you, that God should raise again the dead?)
GnvaWhy should it be thought a thing incredible vnto you, that God should raise againe the dead? (Why should it be thought a thing incredible unto you, that God should raise again the dead? )
CvdlWherfore is this iudged amonge you not to be beleued, that God rayseth vp the deed? (Wherefore is this judged among you not to be believed, that God raiseth up the dead?)
TNTWhy shuld it be thought a thinge vncredible vnto you that god shuld rayse agayne the deed? (Why should it be thought a thing uncredible unto you that god should raise again the dead? )
WyclWhat vnbileueful thing is demed at you, if God reisith deed men? (What unbeliefful thing is demed at you, if God reisith dead men?)
LuthWarum wird das für unglaublich bei euch gerichtet, daß GOtt Tote auferweckt? (Why becomes the for unglaublich at you gerichtet, that God Tote auferweckt?)
ClVgQuid incredibile judicatur apud vos, si Deus mortuos suscitat?[fn] (What incredibile yulet_him_sayur apud vos, when/but_if God mortuos suscitat? )
26.8Quid incredibile? RAB. Vel sic: Rex quid dicis? incredibile judicatur apud vos? etc., interrogando, quasi dicat: Non est incredibile. Suscitavit quidem ante mortuos in exemplum futuri, vel suscitat.
26.8What incredibile? RAB. Vel sic: Rex quid dicis? incredibile yulet_him_sayur apud vos? etc., interrogando, as_if let_him_say: Non it_is incredibile. Suscitavit indeed before mortuos in exemplum futuri, or suscitat.
UGNTτί ἄπιστον κρίνεται παρ’ ὑμῖν, εἰ ὁ Θεὸς νεκροὺς ἐγείρει? (ti apiston krinetai par’ humin, ei ho Theos nekrous egeirei?)
SBL-GNTτί ἄπιστον κρίνεται παρʼ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει; (ti apiston krinetai parʼ humin ei ho theos nekrous egeirei;)
TC-GNTΤί ἄπιστον κρίνεται παρ᾽ ὑμῖν, εἰ ὁ Θεὸς νεκροὺς ἐγείρει; (Ti apiston krinetai par humin, ei ho Theos nekrous egeirei; )
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).
why unbelievable ˱it˲_/is_being/_judged by you_all if ¬the God /the/_dead /is/_raising
Paul is using the question form to challenge the Jewish leaders who are accusing him. Many of them are Pharisees who believe that God does raise the dead, and yet they do not believe that God raised Jesus from the dead. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: [By accusing me, you are acting as if you do not believe that God raises the dead!]
While to this point Paul has used the word you in the singular to refer to Agrippa, here he uses it in the plural to refer to the Jewish leaders who are present. So use the plural form in your translation if your language marks that distinction.
Paul is speaking as if what he is saying is a hypothetical possibility, but 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. Alternate translation: [that God raises the dead]
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: [people who have died]
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.
