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Luke IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21C22C23C24

Luke 23 V1V3V5V7V9V11V13V15V17V19V21V23V25V27V31V33V35V37V39V41V43V45V47V49V51V53V55

Parallel LUKE 23:29

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.

BI Luke 23:29 ©

Text critical issues=small word differences Clarity of original=clearImportance=normal(All still tentative.)

OET (OET-RV)because the time is coming when they’ll say, ‘Blessed are the childless couples and the women who never bore or raised a child.’

OET-LVBecause see, days are_coming in which they_will_be_saying:
Blessed are the barren, and wombs that not bore, and breasts that not nursed.

SR-GNTὍτι ἰδοὺ, ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν, ‘Μακάριαι αἱ στεῖραι, καὶ κοιλίαι αἳ οὐκ ἐγέννησαν, καὶ μαστοὶ οἳ οὐκ ἔθρεψαν.’
   (Hoti idou, erⱪontai haʸmerai en hais erousin, ‘Makariai hai steirai, kai koiliai hai ouk egennaʸsan, kai mastoi hoi ouk ethrepsan.’)

Key: khaki:verbs, light-green:nominative/subject, 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).

ULTFor behold, days are coming in which they will say, ‘Blessed are the barren, yes, the wombs that did not give birth and breasts that did not nurse.’

USTFor I want you to know that there will soon be a time when people will say, ‘How fortunate are the women who have never given birth to children or nursed babies!’

BSBLook, the days are coming when people will say, ‘Blessed are the barren women, the wombs that never bore, and breasts that never nursed!’

BLBFor behold, the days are coming in which they will say, 'Blessed are the barren, and the wombs that never did bear, and breasts that never nursed.'


AICNTFor [behold],[fn] the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’


23:29, Behold: Absent from some manuscripts. 𝔓75 D(05) Latin(a b e ff2 it) Syriac(sys syc)

OEBA time, I tell you, is coming, when it will be said – “Happy are the women who are barren, and those who have never borne children or nursed them!”

WEBBEFor behold, the days are coming in which they will say, ‘Blessed are the barren, the wombs that never bore, and the breasts that never nursed.’

WMBB (Same as above)

NETFor this is certain: The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’

LSVfor behold, days come in which they will say, Blessed the barren, and wombs that did not bear, and breasts that did not give suck;

FBVFor the time is coming when they'll say, ‘Happy are those who are childless, and those who never had babies, and those who never nursed them.’

TCNTFor behold, the days are coming when people will say, ‘Blessed are the barren, the wombs that have not given birth, and the breasts that have not [fn]nursed!’


23:29 nursed ¦ given nourishment CT

T4TI want you to know that there will soon be a time when people will say, ‘Women [SYN] who have never borne children or nursed babies are fortunate!’

LEBFor behold, days are coming in which they will say, ‘Blessed are the barren, and the wombs that did not give birth, and the breasts that did not nurse!’

BBEFor the days are coming in which they will say, Happy are those who have had no children, whose bodies have never given birth, whose breasts have never given milk.

MoffNo Moff LUKE book available

WymthFor a time is coming when they will say, `Blessed are the women who never bore children, and the breasts which have never given nourishment.'

ASVFor behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck.

DRAFor behold, the days shall come, wherein they will say: Blessed are the barren, and the wombs that have not borne, and the paps that have not given suck.

YLTfor, lo, days do come, in which they shall say, Happy the barren, and wombs that did not bare, and paps that did not give suck;

Drbyfor behold, days are coming in which they will say, Blessed [are] the barren, and wombs that have not borne, and breasts that have not given suck.

RVFor behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck.

WbstrFor behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bore, and the breasts which never nourished infants.

KJB-1769 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

KJB-1611For beholde, the dayes are comming, in the which they shall say, Blessed are the barren, and the wombs that neuer bare, and the paps which neuer gaue sucke.
   (For behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave sucke.)

BshpsFor beholde, the dayes wyll come, in the which they shal say: Happy are the barren, & the wombes that neuer bare, & the pappes which neuer gaue sucke.
   (For behold, the days will come, in the which they shall say: Happy are the barren, and the wombs that never bare, and the pappes which never gave sucke.)

GnvaFor behold, the dayes wil come, when men shall say, Blessed are the barren, and the wombes that neuer bare, and the pappes which neuer gaue sucke.
   (For behold, the days will come, when men shall say, Blessed are the barren, and the wombs that never bare, and the pappes which never gave sucke. )

CvdlFor beholde, the tyme wil come, wherin it shal be sayde: Blessed are the baren, and the wombes that haue not borne, and the pappes that haue not geuen sucke.
   (For behold, the time will come, wherin it shall be said: Blessed are the baren, and the wombs that have not born, and the pappes that have not given sucke.)

TNTFor beholde, the dayes will come, when men shall saye: happy are the baren and the wombes that never bare and the pappes which never gave sucke.
   (For behold, the days will come, when men shall say: happy are the baren and the wombs that never bare and the pappes which never gave sucke. )

WyclFor lo! daies schulen come, in whiche it schal be seid, Blessid be bareyn wymmen, and wombis that han not borun children, and the tetis that han not youun souke.
   (For lo! days should come, in which it shall be said, Blessed be bareyn women, and wombis that have not born children, and the tetis that have not given souke.)

LuthDenn siehe, es wird die Zeit kommen, in welcher man sagen wird: Selig sind die Unfruchtbaren und die Leiber, die nicht geboren haben, und die Brüste, die nicht gesäuget haben.
   (Because look, it becomes the time coming, in which man say wird: Selig are the Unfruchtbaren and the Leiber, the not geboren have, and the Brüste, the not gesäuget have.)

ClVgQuoniam ecce venient dies in quibus dicent: Beatæ steriles, et ventres qui non genuerunt, et ubera quæ non lactaverunt.[fn]
   (Quoniam behold venient days in to_whom dicent: Beatæ steriles, and ventres who not/no genuerunt, and ubera which not/no lactaverunt. )


23.29 Ecce venient dies. Dies Romanæ obsidionis et captivitatis. Naturale est imminente captivitate, hostilique per agros urbesque clade fervente, cunctos qui evadere queant, alta quæque vel abdita refugia quibus abscondantur, requirere.


23.29 Behold venient days. The_day Romanæ obsidionis and captivitatis. Naturale it_is imminente captivitate, hostilique through agros urbesque clade fervente, cunctos who evadere queant, alta quæque or abdita refugia to_whom abscondantur, requirere.

UGNTὅτι ἰδοὺ, ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν, μακάριαι αἱ στεῖραι, καὶ αἱ κοιλίαι αἳ οὐκ ἐγέννησαν, καὶ μαστοὶ οἳ οὐκ ἔθρεψαν.
   (hoti idou, erⱪontai haʸmerai en hais erousin, makariai hai steirai, kai hai koiliai hai ouk egennaʸsan, kai mastoi hoi ouk ethrepsan.)

SBL-GNTὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν Μακάριαι αἱ στεῖραι καὶ ⸀αἱ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ⸀ἔθρεψαν.
   (hoti idou erⱪontai haʸmerai en hais erousin Makariai hai steirai kai ⸀hai koiliai hai ouk egennaʸsan kai mastoi hoi ouk ⸀ethrepsan.)

TC-GNTὍτι ἰδού, ἔρχονται ἡμέραι ἐν αἷς ἐροῦσι, Μακάριαι αἱ στεῖραι, καὶ [fn]κοιλίαι αἳ οὐκ ἐγέννησαν, καὶ μαστοὶ οἳ οὐκ [fn]ἐθήλασαν.
   (Hoti idou, erⱪontai haʸmerai en hais erousi, Makariai hai steirai, kai koiliai hai ouk egennaʸsan, kai mastoi hoi ouk ethaʸlasan. )


23:29 κοιλιαι ¦ αι κοιλιαι CT

23:29 εθηλασαν ¦ εθρεψαν CT

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


TSNTyndale Study Notes:

23:29 Fortunate indeed are the women who are childless: Childlessness was normally a cause of great shame (see study note on 1:7), but during this catastrophe, those who didn’t have to see their children starve to death would be the fortunate ones.


UTNuW Translation Notes:

Note 1 topic: translate-versebridge

ὅτι

because

Jesus is giving the reason why the women of Jerusalem should weep for themselves and their children, as he told them to do in the previous verse. If it would be helpful in your language, you could put this reason before the result by combining this verse and the previous one into a verse bridge. See the suggestions in the note about the similar situation in 22:16 for how you might do this.

Note 2 topic: figures-of-speech / metaphor

ἰδοὺ

behold

Jesus is using the term behold to get the women to focus their attention on what he is about to say. Alternate translation: [indeed]

Note 3 topic: figures-of-speech / idiom

ἔρχονται ἡμέραι ἐν αἷς

/are/_coming days in which

Jesus is using the term days to refer to a specific time. Alternate translation: [there will be a time when]

Note 4 topic: writing-pronouns

ἐν αἷς ἐροῦσιν

in which ˱they˲_/will_be/_saying

Here Jesus is using the pronoun they in an indefinite sense. He does not have specific individuals in mind. Alternate translation: [when people will say]

Note 5 topic: figures-of-speech / quotesinquotes

ἐροῦσιν, μακάριαι αἱ στεῖραι, καὶ αἱ κοιλίαι αἳ οὐκ ἐγέννησαν, καὶ μαστοὶ οἳ οὐκ ἔθρεψαν

˱they˲_/will_be/_saying blessed_‹are› the barren and (Some words not found in SR-GNT: ὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν μακάριαι αἱ στεῖραι καὶ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ἔθρεψαν)

If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: [people will say that women are fortunate if they never had children, if they never gave birth or nursed babies]

Note 6 topic: figures-of-speech / parallelism

αἱ στεῖραι, καὶ αἱ κοιλίαι αἳ οὐκ ἐγέννησαν, καὶ μαστοὶ οἳ οὐκ ἔθρεψαν

the barren and (Some words not found in SR-GNT: ὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν μακάριαι αἱ στεῖραι καὶ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ἔθρεψαν)

After speaking of women who were barren, that is, who did not have children, Jesus describes the same women in more detail. He is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases, as UST does.

Note 7 topic: figures-of-speech / synecdoche

αἱ κοιλίαι αἳ οὐκ ἐγέννησαν, καὶ μαστοὶ οἳ οὐκ ἔθρεψαν

the (Some words not found in SR-GNT: ὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν μακάριαι αἱ στεῖραι καὶ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ἔθρεψαν)

These are two figures of speech in which Jesus is using one part of a person to represent the entire person. Alternate translation: [women who have never given birth or nursed]


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Jesus’ Arrest, Trial, Crucifixion, and Burial

Matthew 26-27; Mark 14-15; Luke 22-23; John 13-19

On the Thursday before he was crucified, Jesus had arranged to share the Passover meal with his disciples in an upper room, traditionally thought to be located in the Essene Quarter of Jerusalem. After they finished the meal, they went to the Garden of Gethsemane, where Jesus often met with his disciples. There Judas Iscariot, one of Jesus’ own disciples, betrayed him to soldiers sent from the High Priest, and they took Jesus to the High Priest’s residence. In the morning the leading priests and teachers of the law put Jesus on trial and found him guilty of blasphemy. The council sent Jesus to stand trial for treason before the Roman governor Pontius Pilate, who resided at the Praetorium while in Jerusalem. The Praetorium was likely located at the former residence of Herod the Great, who had died over 30 years earlier. When Pilate learned that Jesus was from Galilee, he sent him to Herod Antipas, who had jurisdiction over Galilee. But when Jesus gave no answer to Herod’s many questions, Herod and his soldiers sent him back to Pilate, who conceded to the people’s demands that Jesus be crucified. Jesus was forced to carry his cross out of the city gate to Golgotha, meaning Skull Hill, referring to what may have been a small unquarried hill in the middle of an old quarry just outside the gate. After Jesus was unable to carry his cross any further, a man named Simon from Cyrene was forced to carry it for him. There at Golgotha they crucified Jesus. After Jesus died, his body was hurriedly taken down before nightfall and placed in a newly cut, rock tomb owned by Joseph of Arimathea, a member of the Jewish high council. This tomb was likely located at the perimeter of the old quarry.

BI Luke 23:29 ©