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).
ULTTherefore, when you see the abomination of desolation having been spoken of by Daniel the prophet standing in the holy place” (let the one reading understand),
USTAt some point, you will realize that the detestable thing that destroys is in the temple building. Daniel, who spoke for God, already referred to this detestable thing.” (So, anyone who has read what Daniel wrote should know what Jesus meant.)
BSB § So when you see standing in the holy place ‘the abomination of desolation,’[fn] described by the prophet Daniel (let the reader understand),
24:15See Daniel 9:27, Daniel 11:31, and Daniel 12:11.
BLBTherefore when you shall see 'the abomination of desolation,' having been spoken of by the prophet Daniel, standing in the holy place--the one reading, let him understand--
AICNT“So when you see the abomination of desolation, spoken of by Daniel the prophet,[fn] standing in the holy place, let the reader understand,
OEBAs soon, then, as you see “the Foul Desecration,” mentioned by the prophet Daniel, standing in the Holy place,’ (the reader must consider what this means)
WEBBE“When, therefore, you see the abomination of desolation,which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),
NET“So when you see the abomination of desolation – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),
LSVWhenever, therefore, you may see the abomination of the desolation, that was spoken of through Daniel the prophet, standing in the holy place (whoever is reading let him observe)
FBVSo when you see the ‘idolatry that defiles’[fn] standing in the holy place that the prophet Daniel spoke about (those who read this please consider carefully),
24:15Or “desolating sacrilege,” referring back to Daniel 9:27, Daniel 11:31, Daniel 12:11.
TCNT“So when you see the abomination of desolation, which was spoken of by the prophet Daniel, standing in the holy place” (let the reader understand),
T4T“But before the world ends, the disgusting person who will defile the holy Temple and cause people to abandon it will stand in the Temple. Daniel the prophet spoke and wrote about that long ago. May everyone who reads this pay attention to the following warning from me:
LEB“So when you see the abomination of desolation[fn] spoken about by the prophet Daniel standing in the holy place” (let the one who reads understand),
BBEWhen, then, you see in the holy place the unclean thing which makes destruction, of which word was given by Daniel the prophet (let this be clear to the reader),
Wymth"When you have seen (to use the language of the Prophet Daniel) the `Abomination of Desolation', standing in the Holy Place" —let the reader observe those words—
ASVWhen therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand),
DRAWhen therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.
YLT'Whenever, therefore, ye may see the abomination of the desolation, that was spoken of through Daniel the prophet, standing in the holy place (whoever is reading let him observe)
DrbyWhen therefore ye shall see the abomination of desolation, which is spoken of through Daniel the prophet, standing in [what is a] holy place, (he that reads let him understand,)
RVWhen therefore ye see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place (let him that readeth understand),
WbstrWhen therefore ye shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place, (whoever readeth, let him understand,)
KJB-1769 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) ( When ye/you_all therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:))
KJB-1611[fn][fn]When yee therefore shall see the abomination of desolation, spoken of by Daniel the Prophet, stand in the holy place, (who so readeth, let him vnderstand.) (When ye/you_all therefore shall see the abomination of desolation, spoken of by Daniel the Prophet, stand in the holy place, (who so readeth,lethim understand.))
BshpsWhen ye therefore, shall see the abhomination of desolation, spoken of by Daniel the prophete, stande in the holy place, (who so readeth, let hym vnderstande.) (When ye/you_all therefore, shall see the abhomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (who so readeth, let him understand.))
GnvaWhen ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet, set in the holy place (let him that readeth consider it.) (When ye/you_all therefore shall see the abomination of desolation spoken of by Daniel the Prophet, set in the holy place (let him that readeth consider it.) )
CvdlWhan ye therfore shal se the abhominacion of desolacion (wher of it is spoke by Daniel the prophet) stonde in the holy place (who so readeth it, let him marck it well) (When ye/you_all therefore shall see the abhominacion of desolacion (wher of it is spoke by Daniel the prophet) stand in the holy place (who so readeth it, let him marck it well))
TNTWhen ye therfore shall se the abhominacion that betokeneth desolacion spoken of by Daniell the Prophet stonde in the holy place: let him that redeth it vnderstonde it. (When ye/you_all therefore shall see the abhominacion that betokeneth desolacion spoken of by Daniell the Prophet stand in the holy place: let him that redeth it understood it. )
Wycland thanne the ende schal come. Therfor whanne ye se the abhomynacioun of discomfort, that is seid of Danyel, the prophete, stondynge in the hooli place; he that redith, vndirstonde he; (and then the end shall come. Therefore when ye/you_all see the abhomynacioun of discomfort, that is said of Danyel, the prophet, stondynge in the holy place; he that redith, undirstonde he;)
LuthWenn ihr nun sehen werdet den Greuel der Verwüstung, davon gesagt ist durch den Propheten Daniel, daß er stehet an der heiligen Stätte (wer das lieset, der merke darauf!), (When you/their/her now see becomet the Greuel the/of_the Verwüstung, davon said is through the Propheten Daniel, that he stands at the/of_the holyen Stätte (wer the lieset, the/of_the merke darauf!),)
ClVgCum ergo videritis abominationem desolationis, quæ dicta est a Daniele propheta, stantem in loco sancto, qui legit, intelligat:[fn] (Since therefore videritis abominationem desolationis, which dicta it_is from Daniele propheta, stantem in instead sancto, who legit, intelligat: )
24.15Abominationem, etc. Vel si de excidio urbis, abominatio, id est idolum. Pilatus enim posuit imaginem Cæsaris in templo desolato. Vel hoc dicitur de statua Adriani equestri, quæ in ipso sanctorum loco longo tempore stetit.
24.15Abominationem, etc. Vel when/but_if about excidio urbis, abominatio, id it_is idolum. Pilatus because put imaginem Cæsaris in temple desolato. Vel this it_is_said about statua Adriani equestri, which in ipso sanctorum instead longo tempore stetit.
UGNTὅταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου, ἑστὸς ἐν τόπῳ ἁγίῳ (ὁ ἀναγινώσκων νοείτω), (hotan oun idaʸte to bdelugma taʸs eraʸmōseōs, to ɽaʸthen dia Daniaʸl tou profaʸtou, hestos en topōi hagiōi (ho anaginōskōn noeitō),)
SBL-GNTὍταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ⸀ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, (Hotan oun idaʸte to bdelugma taʸs eraʸmōseōs to ɽaʸthen dia Daniaʸl tou profaʸtou ⸀hestos en topōi hagiōi, ho anaginōskōn noeitō,)
TC-GNTὍταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου, [fn]ἑστὼς ἐν τόπῳ ἁγίῳ—ὁ ἀναγινώσκων νοείτω— (Hotan oun idaʸte to bdelugma taʸs eraʸmōseōs, to ɽaʸthen dia Daniaʸl tou profaʸtou, hestōs en topōi hagiōi—ho anaginōskōn noeitō— )
24:15Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, War 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. 1 Maccabees 1:54-64; 2 Maccabees 8:17). • Reader, pay attention! This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.
Here, the word Therefore introduces an inference or conclusion based on what Jesus has said about how persecution and suffering will happen. If it would be helpful in your language, you could use a word or phrase that introduces this kind of inference or conclusion. Alternate translation: [Because of all that]
The phrase the abomination of desolation is found in Daniel 9:27, Daniel 11:31, and Daniel 12:11. Jesus’ audience would have been familiar with these passages, which prophesy about the abomination entering the temple and defiling it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: [the shameful thing that defiles the temple]
Here, Jesus is using the possessive form to describe an abomination that causes desolation. If this is not clear in your language, you could express the idea in another way. Alternate translation: [the abomination that causes desolation] or [the abomination that leads to desolation]
If your language does not use abstract nouns for the ideas of abomination and desolation, you could express the same ideas in another way. Alternate translation: [the abominable thing that desolates]
Here, the phrase the holy place refers to the temple building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: [in the holy temple]
/the/_place holy the_‹one› reading /let_be/_understanding (Some words not found in SR-GNT: ὅταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ ὁ ἀναγινώσκων νοείτω)
Here, clause let the one reading understand could be: (1) written by Matthew to anyone who reads what Daniel wrote. Use a form that clearly indicates that Matthew is writing this, not reporting what Jesus spoke. Alternate translation: [the holy place] (and I, Matthew, add: let the one who has read the book of Daniel understand), “then” (2) spoken by Jesus to anyone who reads what Daniel wrote. Alternate translation: [the holy place, and let the one who has read the book of Daniel understand, then] (3) written by Matthew to anyone who reads this story. Use a form that clearly indicates that Matthew is writing this, not reporting what Jesus spoke. Alternate translation: [the holy place] (and I, Matthew, add: let the one who reads this story understand), “then”
Here, the phrase let the one reading understand could indicate that the one reading: (1) can understand what the abomination of desolation is if they know what Daniel wrote. Alternate translation: [the one reading understands] or [you know what I mean] (2) should try to understand what the abomination of desolation is. Alternate translation: [let the one reading try to understand] or [reader, pay attention]
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).
Prophets of the Old Testament after 800 B.C.
If you ask someone today what biblical prophets did, they will likely tell you that they divinely foretold of future events. While this was often the case, most prophets in the Bible focused as much on “forthtelling” God’s messages as they did on “foretelling” the future. That is, their primary role was to simply “forthtell” divinely acquired messages to leaders and groups of people, and at times that included foretelling of coming judgment, blessing, rescue, etc. Also, though plenty of prophets (sometimes called “seers” in Scripture) often spoke in confrontational or eccentric language that put them at odds with kings and religious leaders, the biblical writers also applied the term prophet to people who communicated God’s messages in ways that many readers today might not think of as prophecy, such as worship leaders appointed by David to “prophesy with lyres, harps, and cymbals” (1 Chronicles 25:1). Similarly, the books of Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings are typically categorized as history by Christians, but in the Hebrew canon they belong to the category of Former Prophets. The Lord raised up prophets throughout all of biblical history, from the giving of the law under Moses to the revelation of the last days by the apostle John, and the kings of Israel and Judah often recognized and supported specific people as official prophets of the royal court and consulted them to find out God’s perspective about official matters. Following is a list of nearly everyone designated as prophet or seer in the Old Testament and the primary area of their ministry.
