LUKE 19:40 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

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 RV alignments are incomplete (and may occasionally be wrong).

ULT And answering, he said, “I say to you that if these were silent, the stones would cry out.”

UST He 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.”

MSB “I tell you,” He answered “if they remain silent, the very stones will cry out.”

BLB And answering He said, "I say to you that if these will be silent, the stones will cry out."

AICNT And he answered and said [[to them]],[fn] “I say you, [that][fn] if these become silent, the stones will cry out.”

19:40, to them: Some manuscripts include. A(02) D(05) W(032) Latin(a e) BYZ TR ‖ Absent from ℵ(01) B(03) Latin(ff² i) NA28 SBLGNT THGNT.

19:40, that: ℵ(01) A(02) D(05) BYZ TR SBLGNT THGNT ‖ Absent from some manuscripts. B(03) W(032) Latin(a ff²) NA28

OEB But Jesus answered, ‘I tell you that if they are silent, the stones will call out.’

WEBBE He answered them, “I tell you that if these were silent, the stones would cry out.”

WMBB (Same as above)

NET He answered, “I tell you, if they keep silent, the very stones will cry out!”

LSV and He answering said to them, “I say to you that if these will be silent, the stones will cry out!”

FBV But Jesus replied, “I tell you that if they kept quiet then the stones will shout!”

TCNT In response he said [fn]to them, “I tell you, if they keep silent, the stones will cry out.”

19:40 to them ¦ — CT

T4T He replied, “I tell you this: If these people would be silent, the stones themselves would shout to praise me!”

LEB And he answered and[fn] said, “I tell you that[fn] if these keep silent, the stones will cry out!”

19:40 *Here “and” is supplied because the previous participle (“answered”) has been translated as a finite verb

19:40 Some manuscripts omit “that”

BBE And he said in answer, I say to you, if these men keep quiet, the very stones will be crying out.

Moff But he replied, "I tell you, if they were to keep quiet, the very stones would shout."

Wymth "I tell you," He replied, "that if *they* became silent, the very stones would cry out."

ASV And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out.

DRA To whom he said: I say to you, that if these shall hold their peace, the stones will cry out.

YLT and he answering said to them, 'I say to you, that, if these shall be silent, the stones will cry out!'

Drby And he answering said to them, I say unto you, If these shall be silent, the stones will cry out.

RV And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out.

SLT And having answered, he said to them, I say to you, that if these should be silent, the stones shall cry out.

Wbstr And he answered and said to them, I tell you, that if these should hold their peace, the stones would immediately cry out.

KJB-1769 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

KJB-1611 And 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)

Bshps He 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.)

Gnva But 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 cry. )

Cvdl And 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.)

TNT He 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. )

Wycl And he seide to hem, Y seie to you, for if these ben stille, stoonus schulen crye.
(And he said to hem, I say to you, for if these been still, stones should crye.)

Luth Er antwortete und sprach zu ihnen: Ich sage euch: Wo diese werden schweigen, so werden die Steine schreien.
(He replied and spoke to/for to_them: I said you: Where this/these become keep_quiet, so become the stones scream/cry/shout(v).)

ClVg Quibus ipse ait: Dico vobis, quia si hi tacuerint, lapides clamabunt.[fn]
(To_whom exactly_that/himself he_said: Sayo to_you(pl), because when/but_if these tacuerint, stones they_will_cry. )

19.40 Lapides. 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.

19.40 Lapides. Crucifixo Master apostles before with_fear be_silentntibus, petræ which scissæ are, apertis monuments God and world the_Master openly they_cried. Mystice: when/but_if blindness contigerit in/into/on Israel, as from praise of_God conticeat, the_people nations softenso heart stoneo Creatorem his_own believet and will_announce.

UGNT καὶ ἀποκριθεὶς εἶπεν, λέγω ὑμῖν, ὅτι ἐὰν οὗτοι σιωπήσουσιν, οἱ λίθοι κράξουσιν.
(kai apokritheis eipen, legō humin, hoti ean houtoi siōpaʸsousin, hoi lithoi kraxousin.)

SBL-GNT καὶ ἀποκριθεὶς ⸀εἶπεν· Λέγω ὑμῖν, ⸀ὅτι ἐὰν οὗτοι ⸀σιωπήσουσιν, οἱ λίθοι ⸀κράξουσιν.
(kai apokritheis ⸀eipen; Legō humin, ⸀hoti ean houtoi ⸀siōpaʸsousin, hoi lithoi ⸀kraxousin.)

RP-GNT Καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, Λέγω ὑμῖν ὅτι ἐὰν οὗτοι σιωπήσωσιν, οἱ λίθοι κεκράξονται.
(Kai apokritheis eipen autois, Legō humin hoti ean houtoi siōpaʸsōsin, hoi lithoi kekraxontai.)

TC-GNT Καὶ ἀποκριθεὶς εἶπεν [fn]αὐτοῖς, Λέγω ὑμῖν [fn]ὅτι ἐὰν οὗτοι [fn]σιωπήσωσιν, οἱ λίθοι [fn]κεκράξονται.
(Kai apokritheis eipen autois, Legō humin hoti ean houtoi siōpaʸsōsin, hoi lithoi kekraxontai. )

19:40 αυτοις ¦ — CT

19:40 οτι ¦ — NA WH

19:40 σιωπησωσιν ¦ σιωπησουσιν CT

19:40 κεκραξονται ¦ κραξουσι CT

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

SOTN SIL Open Translator’s Notes:

Section 19:28–44: Jesus approached Jerusalem

As Jesus approached Jerusalem in this section, his many disciples were very excited. He came riding on a donkey. This fulfilled the prophecy in Zechariah 9:9 that he would come as a gentle, humble king. The crowd of disciples praised him in a way that showed that they were welcoming him as their king (19:38). They believed that he was the Messiah whom the Jews had been awaiting for many generations.

It is good to translate this section before you decide on a heading for it. Some other examples of headings for this section are:

Jesus’ Triumphal Entry into Jerusalem (NRSV)

Many people celebrate as Jesus enters Jerusalem

People of Jerusalem greeted Jesus as king

There are parallel passages for this section in Matthew 21:1–11, Mark 11:1–11, and John 12:12–19.

19:40a

“I tell you,” He answered,

Jesus answered them, “Let me tell you^(plur) this:
Then/But Jesus told them, “I assure you^(plur),

In this verse, Jesus refused to do as the Pharisees asked him to do in 19:39. In some languages it may be natural to introduce the refusal in some way. This verse begins in Greek with a conjunction that the CEV and NCV translate as “But” in order to show a contrast. Most English versions do not translate this conjunction. Begin the verse in a natural way in your language.

I tell you: Jesus often used the words I tell you to begin a statement that he wanted to emphasize. It indicates that the statement was important and people should listen carefully to it. Some other ways to translate this emphasis here are:

I assure you

Listen to this:

I can guarantee that (GW)

If you have another way in your language to emphasize a statement or to alert people to listen with special attention, consider using it here.

He answered: In Greek the phrase He answered occurs at the beginning of the verse. It introduces Jesus’ response to the Pharisees. Place the phrase where it is natural in your language.

19:40b

“if they remain silent,

If my disciples stop shouting praise,
it is right/necessary for my followers to say those things. If they become silent,

19:40c

the very stones will cry out.”

then the stones will start shouting praise!”
the stones will proclaim/shout those praises in their place!”

19:40b–c

if they remain silent, the very stones will cry out: This statement contains implied information. Jesus implied that it was necessary for his disciples to praise God and welcome him as the Messiah.The Western Bukidnon Manobo back translation on TW says, “It cannot be, because if they stop praising then all of those stones there will replace them in praising, because it’s very necessary today that there is someone praising.” Jesus said this to answer the Pharisees and tell them that the disciples were right. In some languages it may be necessary to make the meaning more explicit. For example:

No, I will not ask them to be silent, for if they were quiet, then the stones would shout out in their place.

It is so right for them to do this, that if they did not, then the stones would cry out.

You are wrong in what you ask. If my disciples stop shouting out praise, then the rocks will shout out.

the very stones will cry out: The clause the very stones will cry out is a figure of speech. The stones would not literally shout, and the disciples also would not be silent. In some languages there are special verb forms that are used to describe a hypothetical situation like this that will not really happen. For example:

If they kept quiet, the stones…would burst into cheers! (NLT)

cry out: Here the verb cry out describes glad shouts of praise such as the disciples were shouting. It does not refer to crying out because of distress or anger. Use an appropriate verb in your language. In some languages it may be necessary to make the meaning more explicit. For example:

…the stones…will call out praising me.Yakan back translation on TW.

UTN uW Translation Notes:

Note 1 topic: grammar-connect-logic-contrast

καὶ

(Some words not found in SR-GNT: Καί ἀποκριθείς εἶπεν Λέγω ὑμῖν ὅτι ἐάν οὗτοι σιωπήσουσιν οἱ λίθοι κράξουσιν)

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]

Note 2 topic: figures-of-speech / hendiadys

ἀποκριθεὶς εἶπεν

(Some words not found in SR-GNT: Καί ἀποκριθείς εἶπεν Λέγω ὑμῖν ὅτι ἐάν οὗτοι σιωπήσουσιν οἱ λίθοι κράξουσιν)

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

(Some words not found in SR-GNT: Καί ἀποκριθείς εἶπεν Λέγω ὑμῖν ὅτι ἐάν οὗτοι σιωπήσουσιν οἱ λίθοι κράξουσιν)

Jesus says this to emphasize what he is about to tell the Pharisees. Alternate translation: [I can assure you]

Note 3 topic: figures-of-speech / explicit

ἐὰν οὗτοι σιωπήσουσιν, οἱ λίθοι κράξουσιν

(Some words not found in SR-GNT: Καί ἀποκριθείς εἶπεν Λέγω ὑμῖν ὅτι ἐάν οὗτοι σιωπήσουσιν οἱ λίθοι κράξουσιν)

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]

BMM BibleMapper.com Maps:

Map

Jerusalem during the New Testament

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).

Map

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.

Map

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.

Parallel LUKE 19:40

Section 19:28–44: Jesus approached Jerusalem

19:40a

19:40b

19:40c

19:40b–c

Jerusalem during the New Testament

Jesus’ Final Journey to Jerusalem

Bethany and Bethphage