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.
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 when did we see you a stranger and gather together with you? Or naked and clothe you?
USTWe do not remember welcoming you even though you were from a different place. We do not remember giving you clothes when you did not have enough to wear.
BSBWhen did we see You a stranger and take You in, or naked and clothe You?
BLBAnd when did we see You a stranger, and took You in? Or naked, and clothed You?
AICNTWhen did we see you a stranger and welcome you, or naked and clothe you?
OEBWhen did we see you a stranger, and take you to our homes? Or naked, and clothe you?
2DT When did we see you as an outsider and assemble you, or naked and cover you?
WEBBEWhen did we see you as a stranger and take you in, or naked and clothe you?
WymthWhen did we see Thee homeless, and give Thee a welcome? or ill-clad, and clothe Thee?
ASVAnd when saw we thee a stranger, and took thee in? or naked, and clothed thee?
DRAAnd when did we see thee a stranger, and took thee in? or naked, and covered thee?
YLTand when did we see thee a stranger, and we received? or naked, and we put around?
Drbyand when saw we thee a stranger, and took thee in; or naked, and clothed thee?
RVAnd when saw we thee a stranger, and took thee in? or naked, and clothed thee?
WbstrWhen saw we thee a stranger, and took thee in? or naked, and clothed thee ?
KJB-1769 When saw we thee a stranger, and took thee in? or naked, and clothed thee? ( When saw we thee/you a stranger, and took thee/you in? or naked, and clothed thee?)
KJB-1611When saw wee thee a stranger, and tooke thee in? or naked, and clothed thee? (When saw we thee/you a stranger, and took thee in? or naked, and clothed thee?)
BshpsWhen sawe we thee harbourlesse, and toke thee in? or naked, and clothed thee? (When saw we thee/you harbourlesse, and took thee/you in? or naked, and clothed thee/you?)
GnvaAnd when sawe we thee a stranger, and tooke thee in vnto vs? or naked, and clothed thee? (And when saw we thee/you a stranger, and took thee/you in unto us? or naked, and clothed thee/you? )
CvdlWhen sawe we the herbourlesse, and lodged the? Or naked, and clothed ye? (When saw we the herbourlesse, and lodged the? Or naked, and clothed ye?)
TNTwhen sawe we the herbourlesse and lodged the? or naked and clothed the? (when saw we the herbourlesse and lodged the? or naked and clothed the? )
Wycland whanne sayn we thee herborles, and we herboreden thee; or nakid, and we hiliden thee? (and when saw we thee/you herborles, and we herboreden thee/you; or nakid, and we hiliden thee/you?)
LuthWann haben wir dich einen Gast gesehen und beherberget, oder nackend und haben dich bekleidet? (Wann have we/us you/yourself a Gast seen and beherberget, or nackend and have you/yourself clothed?)
ClVgquando autem te vidimus hospitem, et collegimus te: aut nudum, et cooperuimus te? (quando however you(sg) vidimus hospitem, and collegimus te: aut nudum, and cooperuimus te? )
UGNTπότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν? (pote de se eidomen xenon kai sunaʸgagomen, aʸ gumnon kai periebalomen?)
SBL-GNTπότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; (pote de se eidomen xenon kai sunaʸgagomen, aʸ gumnon kai periebalomen;)
TC-GNTΠότε δέ σε [fn]εἴδομεν ξένον, καὶ συνηγάγομεν; Ἢ γυμνόν, καὶ περιεβάλομεν; (Pote de se eidomen xenon, kai sunaʸgagomen; Aʸ gumnon, kai periebalomen; )
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).
The people speaking are leaving out some of the words that a sentence would need in many languages to be complete. If it would be clearer in your language, you could supply these words from earlier in the sentence. Alternate translation: [when did we see you naked and clothe you]
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).
