Open Bible Data Home  About  News  OET Key

OETOET-RVOET-LVULTUSTBSBBLBAICNTOEBWEBBEWMBBNETLSVFBVTCNTT4TLEBBBEMoffJPSWymthASVDRAYLTDrbyRVWbstrKJB-1769KJB-1611BshpsGnvaCvdlTNTWycSR-GNTUHBBrLXXBrTrRelatedTopics Parallel InterlinearReferenceDictionarySearch

parallelVerse INTGENEXOLEVNUMDEUJOSJDGRUTH1SA2SAPSAAMOSHOS1KI2KI1CH2CHPROECCSNGJOELMICISAZEPHABJERLAMYNANAHOBADANEZEEZRAESTNEHHAGZECMALJOBYHNMARKMATLUKEACTsYACGAL1TH2TH1COR2CORROMCOLPHMEPHPHP1TIMTIT1PET2PET2TIMHEBYUD1YHN2YHN3YHNREV

Mat IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21C22C23C24C25C26C27C28

Mat 20 V1V2V3V4V5V6V7V8V9V10V11V12V13V14V15V16V17V18V19V20V21V22V23V24V25V26V27V28V29V30V32V33V34

Parallel MAT 20:31

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 Mat 20:31 ©

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

OET (OET-RV)The crowd warned them to be quiet, but they just yelled out even louder, “Master, David’s descendant, show mercy to us!”

OET-LVAnd the crowd warned to_them that they_may_keep_silent.
But they cried_out greater saying:
master, son of_Dawid, show_mercy to_us.

SR-GNT δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν. Οἱ δὲ μεῖζον ἔκραξαν λέγοντες, “˚Κύριε, ἐλέησον ἡμᾶς, Υἱὸς Δαυίδ.”
   (Ho de oⱪlos epetimaʸsen autois hina siōpaʸsōsin. Hoi de meizon ekraxan legontes, “˚Kurie, eleaʸson haʸmas, Huios Dawid.”)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object, magenta:vocative.
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).

ULTNow the crowd rebuked them, so that they would be silent, but they cried out even more, saying, “Lord, have mercy on us, Son of David.”

USTSome people from the large group of people scolded them to keep them quiet. However, the men who were blind yelled even louder, “Our Lord, you who are a descendant of King David, please help us!”

BSB  § The crowd admonished them to be silent, but they cried out all the louder, “Lord, Son of David, have mercy on us!”

BLBAnd the crowd rebuked them that they should be silent. But they cried out all the more, saying, "Lord, have mercy on us, Son of David!"


AICNTBut the crowd rebuked them so that they would be silent; yet they cried out even more, saying, “Have mercy on us, Lord,[fn] Son of David.”


20:31, Lord: “Lord” is in the vocative indicating that Jesus is being addressed as such.

OEBThe crowd told them to be quiet; but the men only called out the louder, ‘Take pity on us, Master, Son of David!’

WEBBEThe multitude rebuked them, telling them that they should be quiet, but they cried out even more, “Lord, have mercy on us, you son of David!”

WMBB (Same as above)

NETThe crowd scolded them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, Son of David!”

LSVAnd the multitude charged them that they might be silent, and they cried out the more, saying, “Deal kindly with us Lord—Son of David.”

FBVThe crowd told them to be quiet, but they shouted even louder, “Have mercy on us, Lord, son of David!”

TCNTBut the crowd rebuked them, telling them to be silent. Yet they cried out even more loudly, “[fn]Have mercy on us, Lord, Son of David!”


20:31 Have mercy on us, Lord, ¦ Lord, have mercy on us, SBL TH WH

T4TPeople in the crowd scolded them and told them to be quiet. But the blind men yelled even louder, “Lord, Descendant of King David, you are the Messiah Have pity on us!”

LEBAnd the crowd rebuked them so that they would be quiet. But they called out all the more, saying, “Lord, have mercy on us,[fn] Son of David!”


20:31 Some manuscripts have “Have mercy on us, Lord”

BBEAnd the people gave them orders to be quiet; but they went on crying even louder, Lord, Son of David, have mercy on us.

MoffNo Moff MAT book available

WymthThe people angrily tried to silence them, but they cried all the louder. "O Sir, Son of David, pity us," they said.

ASVAnd the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, have mercy on us, thou son of David.

DRAAnd the multitude rebuked them that they should hold their peace. But they cried out the more, saying: O Lord, thou son of David, have mercy on us.

YLTAnd the multitude charged them that they might be silent, and they cried out the more, saying, 'Deal kindly with us sir — Son of David.'

DrbyBut the crowd rebuked them, that they might be silent. But they cried out the more, saying, Have mercy on us, Lord, Son of David.

RVAnd the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, have mercy on us, thou son of David.

WbstrAnd the multitude rebuked them, that they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David.

KJB-1769And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David.

KJB-1611And the multitude rebuked them, because they should holde their peace: but they cried the more, saying, Haue mercie on vs, O Lord, thou sonne of Dauid.
   (And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David.)

BshpsAnd the people rebuked them, because they should holde their peace. But they cryed the more, saying: haue mercy on vs, O Lorde, thou sonne of Dauid.
   (And the people rebuked them, because they should hold their peace. But they cried the more, saying: have mercy on us, O Lord, thou/you son of David.)

GnvaAnd the multitude rebuked them, because they should holde their peace: but they cried the more, saying, O Lord, the Sonne of Dauid, haue mercie on vs.
   (And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, O Lord, the Son of David, have mercy on us. )

CvdlBut ye people rebuked the, that they shulde holde their peace. Neuertheles they cried the more, & sayde: O LORDE, thou sonne of Dauid, haue mercy vpon vs.
   (But ye/you_all people rebuked them, that they should hold their peace. Nevertheless they cried the more, and said: O LORD, thou/you son of David, have mercy upon us.)

TNTAnd the people rebuked them be cause they shulde holde their peace. But they cryed the moare sayinge: have mercy on vs thou Lorde which arte the sonne of David.
   (And the people rebuked them be cause they should hold their peace. But they cried the more saying: have mercy on us thou/you Lord which art the son of David. )

WycAnd the puple blamede hem, that thei schulden be stille; and thei crieden the more, and seiden, Lord, the sone of Dauid, haue merci on vs.
   (And the people blamede them, that they should be stille; and they cried the more, and said, Lord, the son of David, have mercy on us.)

LuthAber das Volk bedräuete sie, daß sie schweigen sollten. Aber sie schrieen viel mehr und sprachen: Ach HErr, du Sohn Davids, erbarme dich unser!
   (But the people bedräuete sie, that they/she/them schweigen sollten. But they/she/them screamed many more and said: Ach LORD, you son Davids, erbarme you/yourself unser!)

ClVgTurba autem increpabat eos ut tacerent. At illi magis clamabant, dicentes: Domine, miserere nostri, fili David.
   (Turba however increpabat them as tacerent. At illi magis clamabant, saying: Domine, miserere nostri, son David. )

UGNTὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς, ἵνα σιωπήσωσιν. οἱ δὲ μεῖζον ἔκραξαν λέγοντες, Κύριε, ἐλέησον ἡμᾶς, Υἱὸς Δαυείδ.
   (ho de oⱪlos epetimaʸsen autois, hina siōpaʸsōsin. hoi de meizon ekraxan legontes, Kurie, eleaʸson haʸmas, Huios Daueid.)

SBL-GNTὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν· οἱ δὲ μεῖζον ⸀ἔκραξαν λέγοντες· ⸂Κύριε, ἐλέησον ἡμᾶς⸃, ⸀υἱὸς Δαυίδ.
   (ho de oⱪlos epetimaʸsen autois hina siōpaʸsōsin; hoi de meizon ⸀ekraxan legontes; ⸂Kurie, eleaʸson haʸmas⸃, ⸀huios Dawid.)

TC-GNTὉ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν. Οἱ δὲ μεῖζον [fn]ἔκραζον, λέγοντες, [fn]Ἐλέησον ἡμᾶς, Κύριε, [fn]υἱὸς [fn]Δαυίδ.
   (Ho de oⱪlos epetimaʸsen autois hina siōpaʸsōsin. Hoi de meizon ekrazon, legontes, Eleaʸson haʸmas, Kurie, huios Dawid. )


20:31 εκραζον ¦ εκραξαν CT

20:31 ελεησον ημας κυριε ¦ κυριε ελεησον ημας SBL TH WH

20:31 υιος ¦ υιε TH

20:31 δαυιδ ¦ δαβιδ HF TR ¦ δαυειδ TH WH

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


TSNTyndale Study Notes:

20:29-34 The blind men’s expression of faith in the Son of David was an acknowledgment of Jesus as the Messiah (see 21:9; 22:42; 2 Sam 7:12-16).


UTNuW Translation Notes:

Note 1 topic: grammar-connect-words-phrases

δὲ

and

Here, the word Now introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave Now untranslated. Alternate translation: “Then”

Note 2 topic: writing-quotations

λέγοντες

saying

Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said”

Note 3 topic: figures-of-speech / imperative

ἐλέησον ἡμᾶς

show_mercy ˱to˲_us

This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “we ask that you have mercy on us”

Note 4 topic: figures-of-speech / abstractnouns

ἐλέησον ἡμᾶς

show_mercy ˱to˲_us

If your language does not use an abstract noun for the idea of mercy, you could express the same idea in another way. Alternate translation: “Be merciful to us”

Note 5 topic: figures-of-speech / yousingular

ἐλέησον

show_mercy

Because the two blind men are speaking to Jesus, the request is singular.

Note 6 topic: figures-of-speech / metaphor

Υἱὸς Δαυείδ

Son (Some words not found in SR-GNT: ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν οἱ δὲ μεῖζον ἔκραξαν λέγοντες Κύριε ἐλέησον ἡμᾶς Υἱὸς Δαυίδ)

Here, the word Son means a male descendant. It does not mean that Jesus was the direct son of David. Express the idea as you did in 20:30. Alternate translation: “Descendant of David” or “you who are descended from David”

Note 7 topic: figures-of-speech / explicit

Υἱὸς Δαυείδ

Son (Some words not found in SR-GNT: ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν οἱ δὲ μεῖζον ἔκραξαν λέγοντες Κύριε ἐλέησον ἡμᾶς Υἱὸς Δαυίδ)

David was Israel’s most important king, and God had promised him that one of his descendants would be the Messiah. So the title Son of David could implicitly mean “Messiah.” If it would be helpful in your language, you could make this idea more explicit. Express the idea as you did in 20:30. Alternate translation: “Son of David, Messiah”


BMMBibleMapper.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.

BI Mat 20:31 ©