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.
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 he will place the sheep on his right, but the goats on his left.
USTI will have some people, who are like sheep, go to the area to my right to honor them. I will have the other people, who are like goats, go to the area to my left to shame them.
BSBHe will place the sheep on His right and the goats on His left.
BLBAnd indeed He will set the sheep on His right hand, and the goats on His left.
AICNTand he will place the sheep on his right, but the goats on the left.
OEBplacing the sheep on his right hand, and the goats on his left.
2DT and he will locate the sheep at his right but the goats at his left.
WEBBEHe will set the sheep on his right hand, but the goats on the left.
Wymthand will make the sheep stand at His right hand, and the goats at His left.
ASVand he shall set the sheep on his right hand, but the goats on the left.
DRAAnd he shall set the sheep on his right hand, but the goats on his left.
YLTand he shall set the sheep indeed on his right hand, and the goats on the left.
Drbyand he will set the sheep on his right hand, and the goats on [his] left.
RVand he shall set the sheep on his right hand, but the goats on the left.
WbstrAnd he will set the sheep on his right hand, but the goats on the left.
KJB-1769 And he shall set the sheep on his right hand, but the goats on the left.
KJB-1611And he shall set the sheepe on his right hand, but the goats on the left. (And he shall set the sheep on his right hand, but the goats on the left.)
BshpsAnd he shall set the sheepe on his right hande, but the goates on the lefte. (And he shall set the sheep on his right hand, but the goats on the left.)
GnvaAnd he shall set the sheepe on his right hand, and the goates on the left. (And he shall set the sheep on his right hand, and the goats on the left. )
CvdlAnd he shal set ye shepe on his right honde, and the goates on the lefte. (And he shall set ye/you_all sheep on his right hand, and the goats on the left.)
TNTAnd he shall set the shepe on his right honde and the gotes on the lyfte. (And he shall set the sheep on his right hand and the gotes on the lyfte. )
Wycand he schal departe hem atwynne, as a scheeperde departith scheep from kidis; and he schal sette the scheep on his riythalf, and the kidis on the lefthalf. (and he shall depart them atwynne, as a scheeperde departith sheep from kidis; and he shall set the sheep on his right hand, and the kidis on the lefthalf.)
LuthUnd wird die Schafe zu seiner Rechten stellen und die Böcke zur Linken. (And becomes the sheep to his lawen stellen and the Böcke to Linken.)
ClVget statuet oves quidem a dextris suis, hædos autem a sinistris.[fn] (and statuet oves indeed from on_the_right to_his_own, hædos however from sinistris. )
25.33Hædos. Hædus est animal petulcum et olidum, qui pro peccatis offerebatur in lege, et significat peccatores: nec dicit capras quæ possunt habere fetus.
25.33Hædos. Hædus it_is animal petulcum and olidum, who for sins offerebatur in lege, and significat peccatores: but_not dicit capras which possunt habere fetus.
UGNTκαὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. (kai staʸsei ta men probata ek dexiōn autou, ta de erifia ex euōnumōn.)
SBL-GNTκαὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. (kai staʸsei ta men probata ek dexiōn autou ta de erifia ex euōnumōn.)
TC-GNTκαὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. (kai staʸsei ta men probata ek dexiōn autou, ta de erifia ex euōnumōn. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).
The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).
A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).
James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).
Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).
Here Jesus continues to speak about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I will place … my … my left”
Here, as the following verses make clear, Jesus speaks of people who do what is right as if they were sheep and of people who do what is wrong as if they were goats. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “the people who are like sheep … people who are like goats” or “the righteous people … the wicked people”
Here, Jesus uses the adjectives right and left as nouns to refer to his right and left sides. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “his right side … his left side”
In Jesus’ culture, the right side was considered to be more honorable or important than the left side. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “on the honorable right … on less honorable left”
Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he will place the goats”
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).
