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.
Text critical issues=small word differences Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)Then they’ll level you and yourchildren along with you, and they’ll topple the stone walls and buildings, because you didn’t realise the importance of who was visiting you.”
Key: khaki:verbs, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object, red:negative.
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 they will dash you to the ground and your children within you. And they will not leave stone upon stone in you because you did not know the time of your visitation.”
USTThey will break through the walls and destroy them and the rest of the city. They will kill all of you. They will completely demolish everything. All this will happen because you did not recognize the time when God came to save you!”
BSBThey will level you to the ground—you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of your visitation from God.[fn]”
BLBAnd they will level you to the ground, and your children within you, and will not leave a stone upon a stone within you, because you did not know the season of your visitation."
AICNTand they will level you to the ground and your children [within you],[fn] and they will not leave one stone upon stone in [[all of]][fn] you, because you did not recognize the time of your visitation.”
OEBthey will trample you down and your children within you, and they will not leave in you one stone on another, because you did not know the time of your visitation.’
WEBBEand will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn’t know the time of your visitation.”
NETThey will demolish you – you and your children within your walls – and they will not leave within you one stone on top of another, because you did not recognize the time of your visitation from God.”
LSVand lay you low, and your children within you, and they will not leave in you a stone on a stone, because you did not know the time of your inspection.”
FBVThey will smash you to the ground, you and your children within you. They won't leave one stone on another within you, for you refused to accept salvation when it came to you.”
TCNTThey will raze yoʋ to the ground, and yoʋr children within yoʋ. They will not leave in yoʋ one stone upon another, because yoʋ did not recognize the time of yoʋr visitation.”
T4TThey will break through the walls and destroy everything. They will smash you and your people/children. When they finish destroying everything, there will not be one stone left on top of another. All this will happen because you did not recognize the time when God sent his Messiah to save you!”
LEBAnd they will raze you to the ground, you and your children within you, and will not leave a stone upon a stone within you, because[fn] you did not recognize the time of your visitation.” ¶
BBEAnd will make you level with the earth, and your children with you; and there will not be one stone resting on another in you, because you did not see that it was your day of mercy.
WymthAnd they will dash thee to the ground and thy children within thee, and will not leave one stone upon another within thee; because thou hast not recognized the time of thy visitation."
ASVand shall dash thee to the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
DRAAnd beat thee flat to the ground, and thy children who are in thee: and they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation.
YLTand lay thee low, and thy children within thee, and they shall not leave in thee a stone upon a stone, because thou didst not know the time of thy inspection.'
Drbyand shall lay thee even with the ground, and thy children in thee; and shall not leave in thee a stone upon a stone: because thou knewest not the season of thy visitation.
RVand shall dash thee to the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
WbstrAnd shall lay thee even with the ground, and thy children within thee: and they shall not leave in thee one stone upon another: because thou knewest not the time of thy visitation.
KJB-1769 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. ( And shall lay thee/you even with the ground, and thy/your children within thee/you; and they shall not leave in thee/you one stone upon another; because thou/you knew not the time of thy/your visitation.)
KJB-1611And shall lay thee euen with the ground, and thy children within thee: and they shall not leaue in thee one stone vpon another, because thou knewest not the time of thy visitation. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd make thee euen with ye grounde, and thy chyldren which are in thee: and they shall not leaue in thee one stone vpo another, because thou knowest not the tyme of thy visitation. (And make thee/you even with ye/you_all ground, and thy/your children which are in thee/you: and they shall not leave in thee/you one stone upo another, because thou/you knowest/know not the time of thy/your visitation.)
GnvaAnd shall make thee euen with ye ground, and thy children which are in thee, and they shall not leaue in thee a stone vpon a stone, because thou knewest not that season of thy visitation. (And shall make thee/you even with ye/you_all ground, and thy/your children which are in thee/you, and they shall not leave in thee/you a stone upon a stone, because thou/you knew not that season of thy/your visitation. )
Cvdland make the eauen with the grounde, and shal not leaue in the one stone vpon another, because thou hast not knowne ye tyme, wherin thou hast bene visited. (and make the eauen with the ground, and shall not leave in the one stone upon another, because thou/you hast not known ye/you_all time, wherin thou/you hast been visited.)
TNTand make the even with the grounde with thy chyldren which are in the. And they shall not leve in the one stone vpo another because thou knewest not the tyme of thy visitacion. (and make the even with the ground with thy/your children which are in them. And they shall not leave in the one stone upo another because thou/you knew not the time of thy/your visitacion. )
Wycland caste thee doun to the erthe, and thi sones that ben in thee; and thei schulen not leeue in thee a stoon on a stoon, for thou hast not knowun the tyme of thi visitacioun. (and cast/threw thee/you down to the earth, and thy/your sons that been in thee/you; and they should not leave in thee/you a stone on a stone, for thou/you hast not known the time of thy/your visitacioun.)
Luthund werden dich schleifen und keinen Stein auf dem andern lassen, darum daß du nicht erkannt hast die Zeit, darinnen du heimgesucht bist. (and become you/yourself schleifen and none Stein on to_him change lassen, therefore that you not erkannt have the Zeit, darinnen you heimgesucht bist.)
ClVget ad terram prosternent te, et filios tuos, qui in te sunt, et non relinquent in te lapidem super lapidem: eo quod non cognoveris tempus visitationis tuæ.[fn] (and to the_earth/land prosternent you(sg), and filios tuos, who in you(sg) are, and not/no relinquent in you(sg) lapidem over lapidem: eo that not/no cognoveris tempus visitationis tuæ. )
19.44Et non relinquent. Perversus enim cum perversionem adjicit, quasi lapidem super lapidem struit. Sed cum anima ad ultionem rapitur, talis cogitationum constructio dissipatur, et hoc ideo, quia non cognoveris tempus. Perversam enim animam Deus visitat, aliquando præcepto, aliquando miraculo. Sed quia superbiens contemnit, nec de malis suis erubescit, in extremo inimicis tradetur, cum quibus in æterno judicio damnationis societate colligitur. Ad pacem, etc. Dum carnem das voluptatibus mala ventura non prospiciens, habes bona præsentia quæ ad pacem possunt esse temporalem. Et cur hoc, subdit, scilicet, quia non prævidet mala quæ ei eventura sunt. Si enim prævideret, in præsentibus prosperis lætata non fuisset.
19.44And not/no relinquent. Perversus because when/with perversionem adyicit, as_if lapidem over lapidem struit. But when/with anima to ultionem rapitur, talis cogitationum constructio dissipatur, and this ideo, because not/no cognoveris tempus. Perversam because animam God visitat, aliquando præcepto, aliquando miraculo. But because superbiens contemnit, but_not about malis to_his_own erubescit, in extremo inimicis tradetur, when/with to_whom in æterno yudicio damnationis societate colligitur. Ad pacem, etc. Dum carnem das voluptatibus mala ventura not/no prospiciens, habes good præsentia which to pacem possunt esse temporalem. And cur hoc, subdit, scilicet, because not/no prævidet mala which to_him eventura are. When/But_if because prævideret, in præsentibus prosperis lætata not/no fuisset.
UGNTκαὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον ἐν σοί, ἀνθ’ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου. (kai edafiousin se kai ta tekna sou en soi, kai ouk afaʸsousin lithon epi lithon en soi, anth’ hōn ouk egnōs ton kairon taʸs episkopaʸs sou.)
SBL-GNTκαὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν ⸂λίθον ἐπὶ λίθον ἐν σοί⸃, ἀνθʼ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου. (kai edafiousin se kai ta tekna sou en soi, kai ouk afaʸsousin ⸂lithon epi lithon en soi⸃, anthʼ hōn ouk egnōs ton kairon taʸs episkopaʸs sou.)
TC-GNTκαὶ ἐδαφιοῦσί σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν [fn]ἐν σοὶ λίθον ἐπὶ λίθῳ· ἀνθ᾽ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου. (kai edafiousi se kai ta tekna sou en soi, kai ouk afaʸsousin en soi lithon epi lithōi; anth hōn ouk egnōs ton kairon taʸs episkopaʸs sou. )
19:43-44 Jesus foretold the siege and destruction of Jerusalem by the Romans in AD 70. The Jewish historian Josephus describes the horrific suffering of the inhabitants of Jerusalem during the Roman siege (War 5.1.1–7.1.1). • will not leave a single stone in place: This is an image of total devastation.
Jesus is speaking. To dash something to the ground means to pick it up and throw it forcefully aganist the ground in order to destroy it. But the enemies of Jerusalem are not going to do this literally to the city. So Jesus means that they will destroy it completely. Alternate translation: “they will completely destroy you”
As the first note to 19:42 explains, Jesus is addressing the city of Jerusalem. If it would be unusual in your language for someone to speak to a city that could not hear or understand him, you could explain the meaning of what Jesus is saying. Alternate translation: “the enemies of Jerusalem will completely destroy that city”
Jesus speaks of the people who live in Jerusalem as if the city were their mother and they were her children. Here as well you could explain the meaning of what Jesus is saying, if someone in your language would not speak directly to a city. Alternate translation: “the people who live there”
you & ˱of˲_you & you & you & ˱you˲_knew & ˱of˲_you
The words you and your are singular because Jesus is speaking to the city. But if you decided to say “you people” in 19:42, you could use the plural forms of you and your.
not ˱they˲_/will_be/_leaving /a/_stone on /a/_stone with you
This is a figurative overstatement to emphasize how completely the enemies will destroy the city. Alternate translation: “they will destroy the walls and buildings you have built of stone”
not not ˱you˲_knew the season ˱of˲_the visitation ˱of˲_you
Here, visitation is idiomatic, with the same meaning as the word “visit” in 1:68, 1:78, and 7:16. Alternate translation: “you did not recognize that God had sent me to help you, his people”
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.
