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, 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).
ULTAnd some of the Pharisees from the crowd said to him, “Teacher, rebuke your disciples.”
USTSome of the Pharisees who were in the crowd said to him, “Teacher, tell your disciples to stop saying those things!”
BSB § But some of the Pharisees in the crowd said to Him, “Teacher, rebuke Your disciples!”
BLBAnd some of the Pharisees from the crowd said to Him, "Teacher, rebuke Your disciples."
AICNTAnd some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.”
OEBSome of the Pharisees in the crowd said to him, ‘Teacher, restrain your disciples.’
WEBBESome of the Pharisees from the multitude said to him, “Teacher, rebuke your disciples!”
WMBBSome of the Pharisees from the multitude said to him, “Rabbi, rebuke your disciples!”
NETBut some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.”
LSVAnd certain of the Pharisees from the multitude said to Him, “Teacher, rebuke Your disciples”;
FBVSome of the Pharisees who were in the crowd said to Jesus, “Teacher, stop your disciples from saying that.”
TCNT § But some of the Pharisees from among the crowd said to Jesus, “Teacher, rebuke yoʋr disciples.”
T4TSome of the Pharisees who were in the crowd said to Jesus, “Teacher, rebuke your disciples for saying things like that!”
LEBAnd some of the Pharisees from the crowd said to him, “Teacher, rebuke your disciples!”
BBEAnd some of the Pharisees among the people said to him, Master, make your disciples be quiet.
WymthThereupon some of the Pharisees in the crowd appealed to Him, saying, "Rabbi, reprove your disciples."
ASVAnd some of the Pharisees from the multitude said unto him, Teacher, rebuke thy disciples.
DRAAnd some of the Pharisees, from amongst the multitude, said to him: Master, rebuke thy disciples.
YLTAnd certain of the Pharisees from the multitude said unto him, 'Teacher, rebuke thy disciples;'
DrbyAnd some of the Pharisees from the crowd said to him, Teacher, rebuke thy disciples.
RVAnd some of the Pharisees from the multitude said unto him, Master, rebuke thy disciples.
WbstrAnd some of the Pharisees from among the multitude said to him, Master, rebuke thy disciples.
KJB-1769And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. (And some of the Pharisees from among the multitude said unto him, Master, rebuke thy/your disciples. )
KJB-1611And some of the Pharisees from among the multitude saide vnto him, Master, rebuke thy disciples. (Modernised spelling is same as from KJB-1769 above)
BshpsAnd some of the Pharisees of the companie sayde vnto hym: Maister, rebuke thy disciples. (And some of the Pharisees of the company said unto him: Master, rebuke thy/your disciples.)
GnvaThen some of the Pharises of the companie sayd vnto him, Master, rebuke thy disciples. (Then some of the Pharisees of the company said unto him, Master, rebuke thy/your disciples. )
CvdlAnd some of the Pharises amonge the people sayde vnto him: Master, rebuke thy disciples. (And some of the Pharisees among the people said unto him: Master, rebuke thy/your disciples.)
TNTAnd some of the Pharises of the company sayde vnto him: Master rebuke thy disciples. (And some of the Pharisees of the company said unto him: Master rebuke thy/your disciples. )
WyclAnd sum of the Farisees of the puple seiden to hym, Maister, blame thi disciplis. (And sum of the Pharisees of the people said to him, Master, blame thy/your disciples.)
LuthUnd etliche der, Pharisäer im Volk sprachen zu ihm: Meister, strafe doch deine Jünger! (And several der, Pharisäer in_the people said to him: Meister, strafe though/but your Yünger!)
ClVgEt quidam pharisæorum de turbis dixerunt ad illum: Magister, increpa discipulos tuos.[fn] (And quidam pharisæorum about turbis dixerunt to illum: Magister, increpa discipulos tuos. )
19.39Magister. Mira invidentium dementia, quem vera docentem noverant, cum magistrum appellari audiunt, discipulos ejus quasi melius edocti redarguendos æstimant, quos ille instituerat, quem Deum apparet esse per miracula.
19.39Magister. Mira invidentium dementia, which vera docentem noverant, when/with magistrum appellari audiunt, discipulos his as_if melius edocti redarguendos æstimant, which ille instituerat, which God apparet esse through miracula.
UGNTκαί τινες τῶν Φαρισαίων ἀπὸ τοῦ ὄχλου εἶπαν πρὸς αὐτόν, Διδάσκαλε, ἐπιτίμησον τοῖς μαθηταῖς σου. (kai tines tōn Farisaiōn apo tou oⱪlou eipan pros auton, Didaskale, epitimaʸson tois mathaʸtais sou.)
SBL-GNTκαί τινες τῶν Φαρισαίων ἀπὸ τοῦ ὄχλου εἶπαν πρὸς αὐτόν· Διδάσκαλε, ἐπιτίμησον τοῖς μαθηταῖς σου. (kai tines tōn Farisaiōn apo tou oⱪlou eipan pros auton; Didaskale, epitimaʸson tois mathaʸtais sou.)
Luke uses the word And to introduce a contrast between what the crowd was saying and what the Pharisees thought was appropriate. Alternate translation: [But]
Διδάσκαλε
Teacher
Teacher is a respectful title. You can translate it with an equivalent term that your language and culture would use.
ἐπιτίμησον τοῖς μαθηταῖς σου
give_rebuke ˱to˲_the disciples ˱of˲_you
Alternate translation: [tell your disciples to stop saying these things]
By the time of the New Testament, the ancient city of Jerusalem had been transformed from the relatively small fortress of David’s day (2 Samuel 5:6-10; 1 Chronicles 11:4-9) into a major city with a Temple that rivaled the greatest temples in the Roman world. Just prior to Jesus’ birth, Herod the Great completely renovated and expanded the Temple of the Lord, and he also built a lavish palace for himself, various pools (where Jesus occasionally performed healings), public buildings, and military citadels, including the Antonia Fortress, which overlooked the Temple. Wealthy residents, including the high priest, occupied extravagant houses in the Upper City, while the poorer residents were relegated to less desirable areas like the Lower City. The Essene Quarter was so named because many of its residents belonged to the Essenes, a strict religious sect that was known for its careful attention to the law of Moses. Across the Kidron Valley lay the Garden of Gethsemane, where Jesus often met with his disciples (Matthew 26:36-46; Mark 14:32-53; John 18:1-14). Further east was the Mount of Olives, where Jesus began his triumphal entry one week before his crucifixion (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-19), taught his disciples about the last days (Matthew 24-25; Mark 13), and eventually ascended to heaven after his resurrection (Luke 24:50-53; Acts 1:1-11).
Jesus’ Final Journey to Jerusalem
Much like the difficulties of discerning the Israelites’ journey to the Promised Land (see here), the task of reconciling the four Gospel accounts of Jesus’ final journey to Jerusalem into one coherent itinerary has proven very challenging for Bible scholars. As with many other events during Jesus’ ministry, the accounts of Matthew, Mark, and Luke (often referred to as the Synoptic Gospels) present a noticeably similar account of Jesus’ final travels, while John’s Gospel presents an itinerary that is markedly different from the others. In general, the Synoptic Gospels present Jesus as making a single journey to Jerusalem, beginning in Capernaum (Luke 9:51), passing through Perea (Matthew 19:1-2; Mark 10:1) and Jericho (Matthew 20:29-34; Mark 10:46-52; Luke 18:35-19:10), and ending at Bethany and Bethphage, where he enters Jerusalem riding on a donkey (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-44). John, on the other hand, mentions several trips to Jerusalem by Jesus (John 2:13-17; 5:1-15; 7:1-13; 10:22-23), followed by a trip to Perea across the Jordan River (John 10:40-42), a return to Bethany where he raises Lazarus from the dead (John 11), a withdrawal to the village of Ephraim for a few months (John 11:54), and a return trip to Bethany, where he then enters Jerusalem riding on a donkey (John 12:1-19). The differences between the Synoptics’ and John’s accounts are noteworthy, but they are not irreconcilable. The Synoptics, after noting that Jesus began his trip at Capernaum, likely condensed their accounts (as occurs elsewhere in the Gospels) to omit Jesus’ initial arrival in Jerusalem and appearance at the Festival of Dedication, thus picking up with Jesus in Perea (stage 2 of John’s itinerary). Then all the Gospels recount Jesus’ trip (back) to Bethany and Jerusalem, passing through Jericho along the way. Likewise, the Synoptics must have simply omitted the few months Jesus spent in Ephraim to escape the Jewish leaders (stage 4 of John’s itinerary) and rejoined John’s account where Jesus is preparing to enter Jerusalem on a donkey.
Bethany and Bethphage
Matthew 21:1-17; Mark 11:1-11; Luke 19:28-48; John 12:1-19; see also Matthew 26:6-13; Mark 14:3-9
At the start of Passover one week before he was crucified, Jesus and his disciples traveled to Jerusalem, approaching the city from the east. When they arrived at the village of Bethphage, Jesus mounted a donkey and rode down the Mount of Olives as a humble king entering his capital city. Along the way, many people laid branches and cloaks in his path to welcome him. After Jesus entered the city, he immediately went up to the Temple and drove out the moneychangers and merchants there, and he healed the blind and the lame. Then he traveled nearly two miles outside the city to the village of Bethany to spend the night, which appears to have been where he typically lodged each night while visiting Jerusalem during the crowded Passover festival. Bethany is also where Jesus’ close friends Mary, Martha, and Lazarus lived. One evening while Jesus was there at a large dinner party given in his honor, Martha served the food, and Mary poured expensive perfume on Jesus’ feet and wiped his feet with her hair.
