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, 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 answering, he said, “I say to you that if these were silent, the stones would cry out.”
USTHe replied, “I tell you this: If these people were silent, the stones themselves would shout to praise me!”
BSB § “I tell you,” He answered, “if they remain silent, the very stones will cry out.”
BLBAnd answering He said, "I say to you that if these will be silent, the stones will cry out."
AICNTAnd he answered and said [[to them]],[fn] “I say you, [that][fn] if these become silent, the stones will cry out.”
Wymth"I tell you," He replied, "that if *they* became silent, the very stones would cry out."
ASVAnd he answered and said, I tell you that, if these shall hold their peace, the stones will cry out.
DRATo whom he said: I say to you, that if these shall hold their peace, the stones will cry out.
YLTand he answering said to them, 'I say to you, that, if these shall be silent, the stones will cry out!'
DrbyAnd he answering said to them, I say unto you, If these shall be silent, the stones will cry out.
RVAnd he answered and said, I tell you that, if these shall hold their peace, the stones will cry out.
WbstrAnd he answered and said to them, I tell you, that if these should hold their peace, the stones would immediately cry out.
KJB-1769And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.
KJB-1611And he answered, and said vnto them, I tell you, that if these should holde their peace, the stones would immediatly cry out. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsHe saide vnto them: I tell you, that if these holde their peace, then shall the stones crye. (He said unto them: I tell you, that if these hold their peace, then shall the stones crye.)
GnvaBut he answered, and sayd vnto them, I tell you, that if these should holde their peace, the stones would crie. (But he answered, and said unto them, I tell you, that if these should hold their peace, the stones would crie. )
CvdlAnd he answered and sayde vnto them: I tell you, yf these holde their peace, yet shal the stones crye. (And he answered and said unto them: I tell you, if these hold their peace, yet shall the stones crye.)
TNTHe answered and sayde vnto the: I tell you yf these shuld holde their peace the stones wold crye. (He answered and said unto them: I tell you if these should hold their peace the stones wold crye. )
WyclAnd he seide to hem, Y seie to you, for if these ben stille, stoonus schulen crye. (And he said to them, I say to you, for if these been stille, stones should crye.)
LuthEr antwortete und sprach zu ihnen: Ich sage euch: Wo diese werden schweigen, so werden die Steine schreien. (He replied and spoke to to_them: I said you: Where this/these become schweigen, so become the Steine schreien.)
ClVgQuibus ipse ait: Dico vobis, quia si hi tacuerint, lapides clamabunt.[fn] (To_whom exactly_that/himself he_said: Dico vobis, because when/but_if hi tacuerint, lapides clamabunt. )
19.40Lapides. Crucifixo Domino apostolis præ timore tacentibus, petræ quæ scissæ sunt, apertis monumentis Deum et mundi Dominum aperte clamabant. Mystice: si cæcitas contigerit in Isræl, ut a laude Dei conticeat, populus gentium mollito corde lapideo Creatorem suum credet et annuntiabit.
19.40Lapides. Crucifixo Master apostolis præ timore tacentibus, petræ which scissæ are, apertis monumentis God and mundi Dominum aperte clamabant. Mystice: when/but_if cæcitas contigerit in Isræl, as from laude of_God conticeat, populus gentium mollito corde lapideo Creatorem his_own credet and annuntiabit.
19:40 Compare Isa 55:12, in which nature is said to rejoice at the coming of God’s salvation, and Hab 2:11, in which the stones of the walls cry out against Babylon.
Luke uses the word And to introduce a contrast between what the Pharisees wanted Jesus to do and what he was willing to do. Alternate translation: [But]
Together the words answering and said mean that Jesus said what follows in response to the complaint of the Pharisees. Alternate translation: [he responded]
λέγω ὑμῖν
˱I˲_/am/_saying ˱to˲_you_all
Jesus says this to emphasize what he is about to tell the Pharisees. Alternate translation: [I can assure you]
if these /will_be/_keeping_silent the stones /will_be/_crying_out
The implication is that Jesus is refusing to do what the Pharisees are asking. If it would be helpful to your readers, you could state that explicitly. Alternate translation: [No, I will not tell them to be silent, because if they were, then the stones would cry out]
οἱ λίθοι κράξουσιν
the stones /will_be/_crying_out
Alternate translation: [the stones would shout out praises]
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.
