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, 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).
ULTand they were through all in the temple, blessing God.
USTEach day they went to the temple and spent time worshiping God there.
RVand were continually in the temple, blessing God.
WbstrAnd were continually in the temple, praising and blessing God. Amen.
KJB-1769And were continually in the temple, praising and blessing God. Amen.
KJB-1611And were continually in the Temple, praising and blessing God. Amen. (Same as from KJB-1769 above, apart from capitalisation)
BshpsAnd were continually in the temple, praysyng and laudyng God. Amen.
GnvaAnd were continually in the Temple, praysing, and lauding God, Amen.
Cvdland were contynnally in ye teple, geuynge prayse and thankes vnto God. Amen. (and were contynnally in ye/you_all teple, geuynge praise and thanks unto God. Amen.)
TNTand were continually in the temple praysinge and laudinge God. Amen.
Wycland weren euermore in the temple, heriynge and blessynge God. (and were evermore in the temple, heriynge and blessing God.)
LuthUnd waren allewege im Tempel, preiseten und lobeten GOtt. (And were allewege in_the Tempel, preiseten and lobeten God.)
ClVget erant semper in templo, laudantes et benedicentes Deum. Amen.[fn] (and they_were always in temple, laudantes and benesaying God. Amen. )
24.53In templo. Ut in loco orationis inter laudum devotiones, promissum sancti Spiritus adventum, paratis per omnia cordibus exspectent. Sic nos post celebrata in Hierosolymis, id est visione pacis, passionis et resurrectionis solemnia, Domino duce petamus Bethaniam, ut mente quieta corporis et sanguinis ejus sacramentis imbuamur, et domus obedientiæ esse curemus. Laudantes et benedicentes. Lucas qui sacerdotium Christi cæteris amplius exponendum suscepit, et ideo Evangelium suum a ministerio templi per sacerdotium Zachariæ cœpit, pulchre hoc in templi devotione complevit, cum apostolis ibi ministros, scilicet, novi sacerdotii futuros, non in victimarum sanguine, sed in laude Dei et benedictione concludit.
24.53In temple. Ut in instead orationis between laudum devotiones, promissum sancti Spiritus adventum, paratis through everything cordibus exspectent. So we after celebrata in Hierosolymis, id it_is visione pacis, passionis and resurrectionis solemnia, Master duce petamus Bethaniam, as mente quieta corporis and blood his sacramentis imbuamur, and home obedientiæ esse curemus. Laudantes and benesaying. Lucas who sacerdotium of_Christ cæteris amplius exponendum suscepit, and ideo the_Gospel his_own from ministerio templi through sacerdotium Zachariæ cœpit, pulchre this in templi devotione complevit, when/with apostolis there ministros, scilicet, novi sacerdotii futuros, not/no in victimarum sanguine, but in laude of_God and benedictione concludit.
UGNTκαὶ ἦσαν διὰ παντὸς ἐν τῷ ἱερῷ εὐλογοῦντες τὸν Θεόν. (kai aʸsan dia pantos en tōi hierōi eulogountes ton Theon.)
SBL-GNTκαὶ ἦσαν διὰ παντὸς ἐν τῷ ἱερῷ ⸀εὐλογοῦντες τὸν ⸀θεόν. (kai aʸsan dia pantos en tōi hierōi ⸀eulogountes ton ⸀theon.)
TC-GNTκαὶ ἦσαν διὰ παντὸς ἐν τῷ ἱερῷ, [fn]αἰνοῦντες καὶ εὐλογοῦντες τὸν Θεόν. [fn]Ἀμήν.[fn] (kai aʸsan dia pantos en tōi hierōi, ainountes kai eulogountes ton Theon. Amaʸn. )
24:53The Temple was a place of worship as well as of sacrifice. The apostles continued in their Jewish manner of worship because their goal was not to create a new religion but to announce the fulfillment of Scripture’s promises of salvation through Jesus the Messiah.
Luke is leaving out a word that a sentence would ordinarily need in order to be complete. If it would be helpful to your readers, you could supply the word from the context. Alternate translation: [through all hours]
Luke means that the disciples were in the temple through all the hours that the temple was open. Even so, this is an overstatement to emphasize that they went to the temple every day. Alternate translation: [every day]
Only priests were allowed to enter the temple building. Luke is using the word for the entire building to refer to one part of it. Alternate translation: [in the temple courtyard]
On the Friday of Passover, Jesus was crucified and his body was placed in a tomb, but early Sunday morning he was raised to life again through the power of the Holy Spirit! After this he appeared to many believers over a period of forty days until he ascended into heaven (Acts 1:1-4), although it is difficult to know in what order all these events occurred. The first believers to see the risen Jesus were women, including Mary Magdalene, who had gone that morning to finish preparing Jesus’ body with spices. Later that same day (Sunday) Jesus also appeared to two disciples traveling from Jerusalem to a town called Emmaus about seven miles away (Luke 24:13-36), likely at el-Qubeiba (see “The Battle at the Pool of Gibeon” map). Still later that day when the two disciples had returned to Jerusalem and were telling Jesus’ disciples what they saw, Jesus appeared again to them and several other believers. Apparently a week after this, presumably in Jerusalem, Jesus appeared again to a group of disciples that included Thomas (John 20:24-29). At some point Jesus also met his disciples on a mountain in the region of Galilee, perhaps at Mount Tabor or the cliffs of Arbel, where he had told them earlier to meet him (Matthew 28:16). Jesus also met with Peter and some other disciples who were fishing on the Sea of Galilee, likely near Capernaum (John 21:1-14). Finally at the end of Jesus’ forty days on earth after his resurrection, Jesus led his disciples out from Jerusalem to the vicinity of Bethany and ascended to heaven (Luke 24:50-53).
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).
