LUKE 19:42 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). 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 to us=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, 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 saying, “If you had known in this day, even you, the things toward peace! But now they have been hidden from your eyes.

UST He said, “I wish that today you people knew how to have God’s peace. But now you are unable to know this.

BSB [and] said, “If only you had known on this day what [would bring] you peace! But now it is hidden from your eyes.

BLB saying, "If you had known in this day, even you, the things for peace! But now they are hidden from your eyes.

AICNT saying, “If you had known on [this day],[fn] even you, the things that make for [[your]][fn] peace! [But now][fn] They are hidden from your eyes.

19:42, this day: ℵ(01) B(03) NA28 SBLGNT THGNT ‖ Some manuscripts read “at least in this your day.” A(02) W(032) BYZ TR

19:42, your: Some manuscripts include. A(02) D(05) W(032) Latin(a e ff² i) BYZ TR ‖ Absent from ℵ(01) B(03) NA28 SBLGNT THGNT.

19:42, But now: Absent from some manuscripts. A(02) Latin (a e i)

OEB ‘If only you had known, while yet there was time – even you – the things that make for peace! But now they have been hidden from your sight.

WEBBE saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes.

WMBB (Same as above)

NET saying, “If you had only known on this day, even you, the things that make for peace! But now they are hidden from your eyes.

LSV saying, “If you knew, even you, at least in this your day, the things for your peace; but now they were hid from your eyes.

FBV “I really wish today that you, even you, had known the path that leads to peace!” he said. “But now it's hidden from your eyes.

TCNT saying, “If only yoʋ had [fn]known, especially on this day of yoʋrs what would bring [fn]yoʋ peace! But now it is hidden from yoʋr eyes.

19:42 known, especially on this day of yoʋrs, 85.4% ¦ known, especially on this day, MSS 9.3% ¦ known on this day CT 1%

19:42 yoʋ ¦ — CT

T4T He said, “My disciples know what they need to do to have peace with God; I wish that even today the rest of you people knew it. But now you are unable to know [MTY] it.

LEB saying, “If you had known on this day—even you—the things that make for peace! But now they are hidden from your eyes.

BBE Saying, If you, even you, had knowledge today, of the things which give peace! but you are not able to see them.

Moff saying, "Would that you too knew even to-day on what your peace depends! But no, it is hidden from you!

Wymth "O that at this time thou hadst known—yes even thou—what makes peace possible! But now it is hid from thine eyes.

ASV saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes.

DRA If thou also hadst known, and that in this thy day, the things that are to thy peace; but now they are hidden from thy eyes.

YLT saying — 'If thou didst know, even thou, at least in this thy day, the things for thy peace; but now they were hid from thine eyes.

Drby saying, If thou hadst known, even thou, even at least in this thy day, the things that are for thy peace: but now they are hid from thine eyes;

RV saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes.
(saying, If thou/you hadst/had known in this day, even thou/you, the things which belong unto peace! but now they are hid from thine/your eyes. )

SLT Saying, That if thou knewest, also thou, and also in this thy day, the things for thy peace! and now have they been hid from thine eyes.

Wbstr Saying, If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace! but now they are hid from thy eyes.

KJB-1769 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.
(Saying, If thou/you hadst/had known, even thou/you, at least in this thy/your day, the things which belong unto thy/your peace! but now they are hid from thine/your eyes. )

KJB-1611 Saying, If thou hadst knowen, euen thou, at least in this thy day, the things which belong vnto thy peace! but now they are hid from thine eyes.
(Modernised spelling is same as from KJB-1769 above)

Bshps Saying: If thou haddest knowen those thynges whiche belong vnto thy peace, euen in this thy day: But nowe are they hyd from thyne eyes.
(Saying: If thou/you hadst/had known those things which belong unto thy/your peace, even in this thy/your day: But now are they hid from thine/your eyes.)

Gnva Saying, O if thou haddest euen knowen at the least in this thy day those things, which belong vnto thy peace! but nowe are they hid from thine eyes.
(Saying, Oh if thou/you hadst/had even known at the least in this thy/your day those things, which belong unto thy/your peace! but now are they hid from thine/your eyes. )

Cvdl and sayde: Yf thou knewest what were for yi peace, thou shuldest remebre it euen in this present daye of thine. But now is it hyd from thine eyes.
(and said: If thou/you knew what were for ye/you_all peace, thou/you shouldest/should remember it even in this present day of thine. But now is it hid from thine/your eyes.)

TNT sayinge: Yf thou haddest dest knowen those thinges which belonge vn thy peace even at this thy tyme. But now are they hydde from thyne eyes.
(saying: If thou/you hadst/had dest known those things which belong un thy/your peace even at this thy/your time. But now are they hydde from thine/your eyes. )

Wycl and wepte on it, and seide, For if thou haddist knowun, thou schuldist wepe also; for in this dai the thingis ben in pees to thee, but now thei ben hid fro thin iyen.
(and wept on it, and said, For if thou/you hadst/had known, thou/you shouldest/should weep also; for in this day the things been in peace to thee/you, but now they been hid from thin eyes.)

Luth und sprach: Wenn du es wüßtest, so würdest du auch bedenken zu dieser deiner Zeit, was zu deinem Frieden dienet. Aber nun ist‘s vor deinen Augen verborgen.
(and spoke: When you(sg) it I_would_knowst, so would you(sg) also consider to/for this your(s) time/period, what/which to/for your peace serves. But now it_is before/in_front_of your(s) eyes hidden/concealed.)

ClVg Quia si cognovisses et tu, et quidem in hac die tua, quæ ad pacem tibi: nunc autem abscondita sunt ab oculis tuis.
(Because when/but_if I_knewsses and you(sg), and indeed in/into/on this_way day your, which to peace to_you: now however hidden are away eyes yours. )

UGNT λέγων, ὅτι εἰ ἔγνως ἐν τῇ ἡμέρᾳ ταύτῃ, καὶ σὺ, τὰ πρὸς εἰρήνην; νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου.
(legōn, hoti ei egnōs en taʸ haʸmera tautaʸ, kai su, ta pros eiraʸnaʸn; nun de ekrubaʸ apo ofthalmōn sou.)

SBL-GNT λέγων ὅτι Εἰ ἔγνως ⸂ἐν τῇ ἡμέρᾳ ταύτῃ καὶ σὺ⸃ τὰ πρὸς ⸀εἰρήνην— νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου.
(legōn hoti Ei egnōs ⸂en taʸ haʸmera tautaʸ kai su⸃ ta pros ⸀eiraʸnaʸn— nun de ekrubaʸ apo ofthalmōn sou.)

RP-GNT λέγων ὅτι Εἰ ἔγνως καὶ σύ, καί γε ἐν τῇ ἡμέρᾳ σου ταύτῃ, τὰ πρὸς εἰρήνην σου· νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου.
(legōn hoti Ei egnōs kai su, kai ge en taʸ haʸmera sou tautaʸ, ta pros eiraʸnaʸn sou; nun de ekrubaʸ apo ofthalmōn sou.)

TC-GNT λέγων ὅτι Εἰ ἔγνως [fn]καὶ σύ, καί γε ἐν τῇ ἡμέρᾳ σου ταύτῃ, τὰ πρὸς εἰρήνην [fn]σου· νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου.
(legōn hoti Ei egnōs kai su, kai ge en taʸ haʸmera sou tautaʸ, ta pros eiraʸnaʸn sou; nun de ekrubaʸ apo ofthalmōn sou. )

19:42 και συ και γε εν τη ημερα σου ταυτη 85.4% ¦ και συ και γε εν τη ημερα ταυτη MSS 9.3% ¦ εν τη ημερα ταυτη και συ CT 1%

19:42 σου ¦ — 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.

19:42–44

In these verses Jesus spoke to the city of Jerusalem, using singular forms of “you.” This is a figure of speech. The city represents the people in the city. In some languages it may be necessary to indicate that Jesus spoke to the people. For example:

People of Jerusalem , if you^(plur) also had only known…

In other languages the figure may be natural except in certain statements. There you will need to indicate that Jesus spoke of the people. For example:

O Jerusalem, if only your people had known

In some languages it is not natural to speak to people who are not present. In those languages, you may use forms that are natural for talking about a city or its people. For example:

If only Jerusalem too had known the things that would have brought her/it peace…

If only the people of Jerusalem had known what would bring them peace…

Translate these verses in a natural way in your language. See the second meaning lines of the Display for examples of Jesus addressing the people directly.

19:42a–b

If only you had known on this day what would bring you peace: In this lament Jesus expressed his longing for something that did not happen. The lament implies that:

the people of Jerusalem did not know what would bring them peace;
if they had known, they would have recognized Jesus as the Messiah. Then God would have given them peace, and the city would not have been destroyed.

In most languages, this information can be left implied. However, in some languages it may be necessary to make some of it explicit. If that is true in your language, express it in a general way. For example:

then God would have given peace to you/it

19:42a

and said, “If only you had known on this day

And he said, “Ah, if you^(sing) also had only realized today
He said, “Alas! It is terrible/tragic that on this day you^(plur) did not know/recognize

If only you had known: The Greek phrase that the BSB translates as If only you had known is an exclamation of sorrow and regret. It implies “I wish that you had known” or “it would have been so good if you had known, but you did not.”

Jesus knew the terrible things that would happen to the people because they refused to know the truth. The result would be tragedy, destruction, and death. Jesus used this lament to express his sorrow over that. Some other ways to translate it are:

It is so terrible/tragic that you did not know

How I wish that you had known

If you only knew (GNT)

It is such a grief that you did not know

Consider how to express Jesus’ lament in a natural way in your language.

you had known: The Greek phrase that the BSB translates as you had known is literally “you, even you, had known.” Scholars differ about the function of the word “even” here. However, it is probably best understood as “you alsoA number of English versions translate this as “even you,” but it is unclear what the sense of that would be. Nor do commentaries that favor this translation make much comment as to its meaning in context. Normally, “even you” would suggest a counter-expectation: “even you who would not normally be expected to understand the things that would bring you peace.” Rather it seems that Jerusalem, more than others, should have recognized the coming of her Messiah. One possibility is for “even you” to indicate Jesus’ wish for Jerusalem to find peace in spite of her record: “even you who have always been hard-hearted, slow to believe, opposing my work, I wish even you had known the way of peace.” Another possibility is to understand και συ as merely emphatic: something like “you, yes, you” or “you yourself.” But grammarians are not in agreement as to whether και can serve as an emphatic conjunction. Dana and Mantey state that “the emphatic use of και is unquestionable and frequent” (p. 250). But Wallace does not include και under his list of emphatic conjunctions (p. 673). A few English versions (RSV, NLT96, JBP) translate the και as modifying “in this day.” However, there is very little commentary support for this view. The Exegetical Summary on Luke does not mention it as an option. (in addition to my disciples).” The disciples recognized Jesus as the Messiah, but most people in Jerusalem did not. Here is another way to translate this:

If you too had only recognized on this day the way to peace! (NJB)

Several English versions, including the BSB, do not translate this word. This is a good option in languages where it may imply a wrong or ambiguous meaning.

on this day: The phrase on this day refers to that day when Jesus came to Jerusalem as their king and Messiah. He came to them, but they did not accept him. It happened as Jesus predicted in the parable in the preceding section.

19:42b

what would bring you peace!

what would cause you^(sing) to have peace!
what you^(plur) should do to have peace!

what would bring you peace: The Greek phrase that the BSB translates as what would bring you peace is literally: “the for/toward peace things.” It is translated in various ways in English versions:

the things that make for peace (RSV)

what would bring you peace (NIV)

what is needed for peace (GNT)

the way that leads to peace (REB)

In all these examples, the idea is that the people of Jerusalem did not recognize what would cause them to have peace. Express this in a way that is natural in your language.

peace: See the note on peace at 19:38b. Here Jesus probably referred to two aspects of peace: harmony with God and absence of war/conflict.Fitzmyer (p. 1256) says, “If ‘peace’ in verse 38 carries the full connotation of OT shalom, it is used in this passage not only with the same connotation, but also more specifically with the nuance of absence of war or hostilities, as the allusions in verses 43–44 make clear.” In 19:43–44 Jesus implied that if the people had recognized him as the Messiah, God would have given them peace. They would have been in harmony with God, and they would have had freedom from war as well. They would not have been judged and punished by having their city destroyed.

Some ways to translate peace in this context are:

Choose a term that can imply different types of peace.
Indicate that two aspects of peace are in focus here. For example:
harmony with God and people
Use a term that refers mainly to freedom from conflict, war, or hostility.We make this recommendation because: (a) In the context, failure to recognize “the things that bring peace” leads directly to military conquest. (b) This whole passage strongly alludes to Zechariah 9:9–10, which talks about the coming Messiah riding on a donkey and follows with saying that the Messiah will remove chariots and war-horses from Jerusalem. (c) There is a possible allusion to passages such as Jeremiah 6 that describe the siege of Jerusalem: “Cut down the trees and raise a siege ramp against Jerusalem” (6:6); “They dress the wound of My people with very little care, saying, ‘Peace, peace,’ when there is no peace at all” (6:14). See also passages such as Isaiah 48:18, 48:22; 57:19, 57:21; Jeremiah 8:11, and Ezekiel 13:10–11. (d) It can be seen how peace in its spiritual sense (peace with God) derives from the meaning “absence of conflict” between God and man. It may not be as clear how a translation of “well-being” connects with either peace as absence of conflict or peace in the spiritual sense. A number of commentators (Marshall, Green, Kittel and Friedrich, Bock, Arndt) have suggested that peace should be viewed essentially as salvation in this passage, i.e., peace with God. We do not disagree and feel that this is included in the meaning. Pastors and teachers can build on a translation of “peace” (absence of conflict) and draw out the spiritual aspects. But a translation of “peace” as “salvation” or “peace with God” has the danger of excluding other aspects of the meaning of the word. For example:
save you from hostility/war
free you from conflict with God and people

See how you translated peace in 12:51 and 19:38. See also peace, Meanings 1 and peace, Meaning 2, in the Glossary. Remember that some languages have idioms to express this meaning.

19:42c

But now it is hidden from your eyes.

But as it is, it is hidden from you^(sing).
But now it is too late. You^(plur) are not able to understand the way to peace.

But now: The phrase But now introduces a contrast between a previous situation and the present situation. Before that time, the people could have realized what would cause them to have peace. But at the present time (as Jesus was speaking), it was already too late for Jerusalem to realize that and change. Some ways to translate this could be:

But as it is

But as things are now

But alas, as it is

But now it is too late

it is hidden from your eyes: The Greek phrase that the BSB translates literally as it is hidden from your eyes is a figure of speech. Jesus was saying that the people of Jerusalem were not able to understand the things that would have brought them peace.

In some languages, this figure of speech is hard to understand or is not natural. Other ways to translate the meaning are:

Use a different figure of speech in your language that has the same meaning.
Substitute “you” for your eyes:
they are hidden from you
Translate the meaning more directly:
you are not able to understand them

it: The word it probably refers back to the phrase “the things that would bring you peace” instead of to “peace” itself.The Greek grammar is ambiguous, since the third person singular verb could either go with “peace” (εἰρήνην, feminine singular) or “things” (τὰ, neuter plural). But the context slightly favors the plural subject. It may not be an important distinction, since not recognizing the things that would lead to peace necessarily meant they would not experience peace itself.

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / apostrophe

εἰ ἔγνως

(Some words not found in SR-GNT: λέγων ὅτι Εἰ ἔγνως ἐν τῇ ἡμέρᾳ ταύτῃ καί σύ τά πρός εἰρήνην νῦν δέ ἐκρύβη ἀπό ὀφθαλμῶν σοῦ)

Starting here and through [19:44](../19/44.md), Jesus is addressing something that he knows cannot hear him, the city of Jerusalem. He is doing this to show his listeners in a strong way how he feels about the people who live there. Alternate translation: [I wish that you people of Jerusalem knew]

Note 2 topic: figures-of-speech / idiom

εἰ ἔγνως

Jesus is using what sounds like a conditional statement to express a wish. Alternate translation: [I wish that you knew]

Note 3 topic: figures-of-speech / you

ἔγνως & καὶ σὺ & σου

˱you˲_knew & (Some words not found in SR-GNT: λέγων ὅτι Εἰ ἔγνως ἐν τῇ ἡμέρᾳ ταύτῃ καί σύ τά πρός εἰρήνην νῦν δέ ἐκρύβη ἀπό ὀφθαλμῶν σοῦ)

The words you and your are singular because Jesus is speaking to the city. But if you decided to say “you people” in your translation, you could use plural forms of you and your.

Note 4 topic: figures-of-speech / idiom

ἐν τῇ ἡμέρᾳ ταύτῃ

in ¬the day this

Jesus is using the term day to refer to a specific time. Alternate translation: [at this time]

Note 5 topic: figures-of-speech / explicit

τὰ πρὸς εἰρήνην

The implication is that Jesus is speaking about people being at peace with God. Alternate translation: [the things that enable people to be at peace with God]

Note 6 topic: figures-of-speech / metonymy

ἐκρύβη ἀπὸ ὀφθαλμῶν σου

˱it˲_˓was˒_hidden (Some words not found in SR-GNT: λέγων ὅτι Εἰ ἔγνως ἐν τῇ ἡμέρᾳ ταύτῃ καί σύ τά πρός εἰρήνην νῦν δέ ἐκρύβη ἀπό ὀφθαλμῶν σοῦ)

The term eyes means the ability to see. Alternate translation: [you are not able to see them]

Note 7 topic: figures-of-speech / activepassive

ἐκρύβη ἀπὸ ὀφθαλμῶν σου

If it would be helpful in your language, you could express this with an active form. Alternate translation: [you are not able to see them]

BMM BibleMapper.com Maps:

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 19:42