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parallelVerse INT GEN EXO LEV NUM DEU 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 JOB 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
Yhn Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21
Yhn 19 V1 V3 V5 V7 V9 V11 V13 V15 V17 V19 V21 V23 V25 V27 V29 V31 V33 V35 V37 V39 V41
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=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) When Yeshua saw his mother and also the intern that he loved standing nearby, he said to her, “Look, he’ll be your son.”
OET-LV Yaʸsous therefore having_seen his mother, and the apprentice/follower having_stood_by whom he_was_loving, is_saying to_the mother:
Woman, see, the son of_you.
SR-GNT ˚Ἰησοῦς οὖν ἰδὼν τὴν μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει τῇ μητρί, “Γύναι, ἰδοὺ, ὁ υἱός σου.” ‡
(˚Yaʸsous oun idōn taʸn maʸtera, kai ton mathaʸtaʸn parestōta hon aʸgapa, legei taʸ maʸtri, “Gunai, idou, ho huios sou.”)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object, magenta:vocative.
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 Then Jesus, having seen his mother and the disciple whom he loved standing nearby, says to his mother, “Woman, behold, your son!”
UST When Jesus saw his mother standing there and the disciple John whom Jesus loved standing near her, he told his mother, “Madam, here is the one who will take care of you like a son would.”
BSB When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, “Woman, here is your son.”
BLB Therefore Jesus, having seen His mother and the disciple whom He loved standing by, says to His mother, "Woman, behold, your son."
AICNT When Jesus saw his mother and the disciple whom he loved standing nearby, he says to his mother, “Woman, behold, your son!”
OEB When Jesus saw his mother, and the disciple whom he loved, standing near, he said to his mother, ‘There is your son.’
WEBBE Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, “Woman, behold, your son!”
WMBB Therefore when Yeshua saw his mother, and the disciple whom he loved standing there, he said to his mother, “Woman, behold, your son!”
NET So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, look, here is your son!”
LSV Jesus, therefore, having seen [His] mother, and the disciple standing by, whom He was loving, He says to His mother, “Woman, behold, your son”;
FBV When Jesus saw his mother, and the disciple he loved standing beside her, he said to his mother, “Mother,[fn] this is your son.”
19:26 Literally, “woman,” but this does not work in English.
TCNT When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, yoʋr son.”
T4T Jesus saw his mother standing there. He also saw me standing nearby. Then he said to his mother, “This man will now be like your son.”
LEB So Jesus, seeing his[fn] mother and the disciple whom he loved standing there, said to his[fn] mother, “Woman, behold your son!”
19:26 *Literally “the”; the Greek article is used here as a possessive pronoun
BBE So when Jesus saw his mother and the disciple who was dear to him, he said to his mother, Mother, there is your son!
Moff No Moff YHN (JHN) book available
Wymth So Jesus, seeing His mother, and seeing the disciple whom He loved standing near, said to His mother, "Behold, your son!"
ASV When Jesus therefore saw his mother, and the disciple standing by whom he loved, he saith unto his mother, Woman, behold, thy son!
DRA When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son.
YLT Jesus, therefore, having seen [his] mother, and the disciple standing by, whom he was loving, he saith to his mother, 'Woman, lo, thy son;'
Drby Jesus therefore, seeing his mother, and the disciple standing by, whom he loved, says to his mother, Woman, behold thy son.
RV When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold, thy son!
Wbstr When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith to his mother, Woman, behold thy son!
KJB-1769 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
(When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith/says unto his mother, Woman, behold thy/your son! )
KJB-1611 When Iesus therefore saw his mother, and the disciple standing by, whom he loued, he saith vnto his mother, Woman, behold thy sonne.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)
Bshps Whe Iesus therfore sawe his mother and the disciple standyng by, whom he loued, he saith vnto his mother: Woman, beholde thy sonne.
(Whe Yesus/Yeshua therefore saw his mother and the disciple standing by, whom he loved, he saith/says unto his mother: Woman, behold thy/your son.)
Gnva And when Iesus sawe his mother, and the disciple standing by, whom he loued, he said vnto his mother, Woman, beholde thy sonne.
(And when Yesus/Yeshua saw his mother, and the disciple standing by, whom he loved, he said unto his mother, Woman, behold thy/your son. )
Cvdl Now whan Iesus sawe his mother, and the disciple stondynge by, who he loued, he sayde vnto his mother: Woman, beholde, that is thy sonne.
(Now when Yesus/Yeshua saw his mother, and the disciple stondynge by, who he loved, he said unto his mother: Woman, behold, that is thy/your son.)
TNT When Iesus sawe his mother and the disciple stondynge whom he loved he sayde vnto his mother: woman beholde thy sonne.
(When Yesus/Yeshua saw his mother and the disciple stondynge whom he loved he said unto his mother: woman behold thy/your son. )
Wycl Therfor whanne Jhesu hadde seyn his modir, and the disciple stondynge, whom he louyde, he seith to hise modir, Womman, lo thi sone.
(Therefore when Yhesu had seen his modir, and the disciple stondynge, whom he loved, he saith/says to his modir, Womman, lo thy/your sone.)
Luth Da nun JEsus seine Mutter sah und den Jünger dabeistehen, den er liebhatte spricht er zu seiner Mutter: Weib, siehe das ist dein Sohn!
(So now Yesus his mother saw and the Yünger dabeistehen, the he liebhatte says he to his Mutter: woman, siehe the is your son!)
ClVg Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suæ: Mulier, ecce filius tuus.[fn]
(Since had_seen therefore Yesus mother, and discipulum stantem, which diligebat, dicit matri suæ: Mulier, behold son tuus. )
19.26 Cum vidisset ergo Jesus matrem et discipulum stantem quem diligebat. Qui divina facturus, quasi repulit ignotam matrem; jam ostendit venisse horam, quam tunc prædixit, in qua agnoscit de qua fuerat mortaliter natus. Et docet ut a piis filiis impendatur cura parentibus, unde et Apostolus: Si quis suorum curam non habet, fidem negat I Tim. 5., etc.
19.26 Since had_seen therefore Yesus mother and discipulum stantem which diligebat. Who divina facturus, as_if repulit ignotam mother; yam ostendit venisse horam, how tunc prædixit, in which agnoscit about which fuerat mortaliter natus. And teaches as from piis childrens impendatur cura parentibus, whence and Apostolus: When/But_if who/any suorum curam not/no habet, faith negat I Tim. 5., etc.
UGNT Ἰησοῦς οὖν ἰδὼν τὴν μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει τῇ μητρί, γύναι, ἰδοὺ, ὁ υἱός σου.
(Yaʸsous oun idōn taʸn maʸtera, kai ton mathaʸtaʸn parestōta hon aʸgapa, legei taʸ maʸtri, gunai, idou, ho huios sou.)
SBL-GNT Ἰησοῦς οὖν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα λέγει τῇ ⸀μητρί· Γύναι, ⸀ἴδε ὁ υἱός σου·
(Yaʸsous oun idōn taʸn maʸtera kai ton mathaʸtaʸn parestōta hon aʸgapa legei taʸ ⸀maʸtri; Gunai, ⸀ide ho huios sou;)
TC-GNT Ἰησοῦς οὖν ἰδὼν τὴν μητέρα, καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει τῇ μητρὶ [fn]αὐτοῦ, Γύναι, [fn]ἰδοὺ ὁ υἱός σου.
(Yaʸsous oun idōn taʸn maʸtera, kai ton mathaʸtaʸn parestōta hon aʸgapa, legei taʸ maʸtri autou, Gunai, idou ho huios sou. )
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
19:25-26 This is the only reference to Jesus’ mother’s sister in the New Testament. She might have been the wife of Zebedee and the mother of James and John (cp. Matt 27:56), which would make Jesus and John cousins. If so, it would help explain why Jesus assigned the disciple he loved (John) to care for Mary (John’s aunt).
• Mary (the wife of Clopas) is only mentioned here. She might be the same person as Mary the mother of James and Joseph (cp. Matt 27:56).
• Jesus had healed Mary Magdalene, a woman from the village of Magdala (Mark 16:9; Luke 8:2).
• Dear woman was a formal and polite form of address (see John 2:4).
The Cross and Passover
At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb of God” (John 1:29, 36). This phrase might be a reference to the sacrificial lamb that was killed daily in the Temple (Exod 29:38-46) or to the sacrificial lamb of Isaiah 53:7 (cp. Acts 8:32-35; Rev 5:5-14). Both of these sacrifices spoke of rescue and forgiveness from sin.
However, this was not all that John had in mind. John presented Jesus as the Passover lamb whose death marks the central event of the Passover season (see Exod 12:43-47; Luke 22:7; 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish home in Egypt, an act which saved those inside from death (Exod 12). Jews who came to Jerusalem to celebrate the Passover needed to supply a perfect young lamb for sacrifice (the animal could not be diseased or have broken bones).
Jesus used his final Passover meal to show that his sacrificial death would give new meaning to the festival (Mark 14:17-25). At his crucifixion, Jesus’ legs were not broken, as was often done to fulfill a Passover rule (John 19:31-33; see Exod 12:46). Blood ran freely from his wound (John 19:34), showing that his life was being exchanged for others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so too, the death of the Son of God on the cross serves to bring salvation to the world.
Passages for Further Study
Exod 12:1–13:16; 29:38-46; Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chr 30:1-27; Ezra 6:19-21; Isa 53:7; Ezek 45:21-22; Matt 26:2, 17-19; Mark 14:17-31; Luke 22:14-30; John 1:29, 36; John 19:17-36; Acts 8:32-35; 12:3-4; 1 Cor 5:7-8; Heb 11:28; Rev 5:5-14
Note 1 topic: figures-of-speech / explicit
τὸν μαθητὴν & ὃν ἠγάπα
the disciple & whom ˱he˲_/was/_loving
See how you translated a similar phrase in 13:23.
Note 2 topic: figures-of-speech / pastforfuture
λέγει
/is/_saying
Here John uses the present tense in past narration in order to call attention to a development in the story.
γύναι
woman
See how you translated Woman in 2:4.
Note 3 topic: figures-of-speech / metaphor
ἰδοὺ, ὁ υἱός σου
behold the son ˱of˲_you
Here, Jesus uses son to indicate that he wants his disciple, John, to be like a son to his mother. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “here is the man who will act like a son to you”
Matthew 26-27; Mark 14-15; Luke 22-23; John 13-19
On the Thursday before he was crucified, Jesus had arranged to share the Passover meal with his disciples in an upper room, traditionally thought to be located in the Essene Quarter of Jerusalem. After they finished the meal, they went to the Garden of Gethsemane, where Jesus often met with his disciples. There Judas Iscariot, one of Jesus’ own disciples, betrayed him to soldiers sent from the High Priest, and they took Jesus to the High Priest’s residence. In the morning the leading priests and teachers of the law put Jesus on trial and found him guilty of blasphemy. The council sent Jesus to stand trial for treason before the Roman governor Pontius Pilate, who resided at the Praetorium while in Jerusalem. The Praetorium was likely located at the former residence of Herod the Great, who had died over 30 years earlier. When Pilate learned that Jesus was from Galilee, he sent him to Herod Antipas, who had jurisdiction over Galilee. But when Jesus gave no answer to Herod’s many questions, Herod and his soldiers sent him back to Pilate, who conceded to the people’s demands that Jesus be crucified. Jesus was forced to carry his cross out of the city gate to Golgotha, meaning Skull Hill, referring to what may have been a small unquarried hill in the middle of an old quarry just outside the gate. After Jesus was unable to carry his cross any further, a man named Simon from Cyrene was forced to carry it for him. There at Golgotha they crucified Jesus. After Jesus died, his body was hurriedly taken down before nightfall and placed in a newly cut, rock tomb owned by Joseph of Arimathea, a member of the Jewish high council. This tomb was likely located at the perimeter of the old quarry.