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.
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).
ULTsaying, “If you had known in this day, even you, the things toward peace! But now they have been hidden from your eyes.
USTHe said, “I wish that today you people knew how to have God’s peace. But now you are unable to know this.
BSBand said, “If only you had known on this day what would bring you peace! But now it is hidden from your eyes.
BLBsaying, "If you had known in this day, even you, the things for peace! But now they are hidden from your eyes.
AICNTsaying, “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.
WEBBEsaying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes.
T4THe 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.
LEBsaying, “If you had known on this day—even you—the things that make for peace! But now they are hidden from your eyes.
BBESaying, If you, even you, had knowledge today, of the things which give peace! but you are not able to see them.
Wymth"O that at this time thou hadst known—yes even thou—what makes peace possible! But now it is hid from thine eyes.
ASVsaying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes.
DRAIf 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.
YLTsaying — '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.
Drbysaying, 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;
RVsaying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes.
WbstrSaying, 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-1769Saying, 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 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-1611Saying, 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. (Saying, If thou/you hadst 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.)
BshpsSaying: 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 haddest known those things which belong unto thy/your peace, even in this thy/your day: But now are they hid from thine/your eyes.)
GnvaSaying, 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, O if thou/you haddest 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. )
Cvdland 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 yi peace, thou/you shuldest remebre it even in this present day of thine. But now is it hid from thine/your eyes.)
TNTsayinge: 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. (sayinge: If thou/you haddest 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. )
Wycand 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 haddist known, thou/you should weep also; for in this day the things been in peace to thee/you, but now they been hid from thin eyes.)
Luthund 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 it wüßtest, so würdest you also bedenken to dieser deiner Zeit, what/which to your Frieden dienet. But now ist‘s before/in_front_of deinen Augen verborgen.)
ClVgQuia 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 cognovisses and you, and indeed in hac day tua, which to pacem tibi: now however abscondita are away oculis tuis. )
UGNTλέγων, 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-GNTλέγων 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.)
TC-GNTλέγων 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. )
19:42και συ και γε εν τη ημερα σου ταυτη 85.4% ¦ εν τη ημερα ταυτη και συ CT 1%
Starting here and through 19:44, 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”
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.
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”
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.
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.
