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).
ULTand let the one in the field not turn back to take his cloak.
USTThose of you who are working in fields should not go back home to get your coats.
BSBAnd let no one in the field return for his cloak.
BLBand the one in the field, do not let him return back to take his cloak.
AICNTand the one in the field should not turn back to take his {cloak}.[fn]
Wymthnor let him who is outside the city stay to pick up his outer garment.
ASVand let him that is in the field not return back to take his cloak.
DRAAnd he that is in the field, let him not go back to take his coat.
YLTand he in the field — let him not turn back to take his garments.
Drbyand let not him that is in the field turn back to take his garment.
RVand let him that is in the field not return back to take his cloke.
WbstrNeither let him who is in the field return back to take his clothes.
KJB-1769 Neither let him which is in the field return back to take his clothes.
KJB-1611Neither let him which is in the field, returne backe to take his clothes. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsNeither let hym which is in the fielde, returne backe to fetche his clothes. (Neither let him which is in the field, return back to fetche his clothes.)
GnvaAnd he that is in the fielde, let not him returne backe to fetch his clothes. (And he that is in the field, let not him return back to fetch his clothes. )
Cvdland let him which is in ye felde, not turne back to fetch his clothes. (and let him which is in ye/you_all field, not turn back to fetch his clothes.)
TNTNether let him which is in the felde returne backe to fetche his clothes. (Neither let him which is in the field return back to fetche his clothes. )
Wyclturne not ayen to take his coote. (turne not again to take his coote.)
Luthund wer auf dem Felde ist, der kehre nicht um, seine Kleider zu holen. (and who on to_him field is, the/of_the kehre not um, his clothes to fetch.)
ClVget qui in agro, non revertatur tollere tunicam suam. (and who in agro, not/no revertatur tollere tunicam suam. )
UGNTκαὶ ὁ ἐν τῷ ἀγρῷ, μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ. (kai ho en tōi agrōi, maʸ epistrepsatō opisō arai to himation autou.)
SBL-GNTκαὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι ⸂τὸ ἱμάτιον⸃ αὐτοῦ. (kai ho en tōi agrōi maʸ epistrepsatō opisō arai ⸂to himation⸃ autou.)
TC-GNTκαὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι [fn]τὰ ἱμάτια αὐτοῦ. (kai ho en tōi agrōi maʸ epistrepsatō opisō arai ta himatia autou. )
24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13.
the_‹one› in the field not /let/_return back /to/_take_away the coat ˱of˲_him
Here Jesus gives a command to one person, but he implies that it applies to any of his disciples who are in the situation that he describes. If it would be helpful in your language, you could express the idea in another way. Alternate translation: [let the ones in the fields not turn back to take their cloaks]
the_‹one› in the field not /let/_return back /to/_take_away the coat ˱of˲_him
People in Jesus’ time often walked from their towns to the field that they worked in during the day. Jesus is saying that, when they see the abomination of desolation, they should not return to their town to get their cloaks. Instead, they should flee directly from the field that they are working in. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: [let the one working the field not return to his town to get his cloak]
If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: [the one in the field must not turn back]
Although the term his is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: [his or her]
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).
