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, 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 when did we see you sick or in prison and come to you?’
USTWe do not remember visiting you when you were ill or in jail.’
BSBWhen did we see You sick or in prison and visit You?’
BLBAnd when did we see You ailing or in prison, and came to You?'
AICNTWhen did we see you {sick}[fn] or in prison and come to you?’
WymthWhen did we see Thee sick or in prison, and come to see Thee?'
ASVAnd when saw we thee sick, or in prison, and came unto thee?
DRAOr when did we see thee sick or in prison, and came to thee?
YLTand when did we see thee infirm, or in prison, and we came unto thee?
Drbyand when saw we thee ill, or in prison, and came to thee?
RVAnd when saw we thee sick, or in prison, and came unto thee?
WbstrOr when saw we thee sick, or in prison, and came to thee?
KJB-1769 Or when saw we thee sick, or in prison, and came unto thee? ( Or when saw we thee/you sick, or in prison, and came unto thee/you?)
KJB-1611Or when saw we thee sicke, or in prison, and came vnto thee? (Modernised spelling is same as from KJB-1769 above)
BshpsOr when sawe we thee sicke, or in prison, and came vnto thee? (Modernised spelling is same as from KJB-1769 above)
GnvaOr when sawe we thee sicke, or in prison, and came vnto thee? (Or when saw we thee/you sick, or in prison, and came unto thee/you? )
CvdlOr whe sawe we ye sicke or in preson, and came vnto the? (Or when saw we ye/you_all sick or in preson, and came unto the?)
TNTor when sawe we the sicke or in preson and came vnto the? (or when saw we the sick or in preson and came unto the? )
Wyclor whanne sayn we thee sijk, or in prisoun, and we camen to thee? (or when saw we thee/you sick, or in prisoun, and we came to thee/you?)
LuthWann haben wir dich krank oder gefangen gesehen und sind zu dir kommen? (Wann have we/us you/yourself krank or gefangen seen and are to you/to_you kommen?)
ClVgaut quando te vidimus infirmum, aut in carcere, et venimus ad te? (aut when you(sg) vidimus weak, aut in carcere, and venimus to te? )
UGNTπότε δέ σε εἴδομεν ἀσθενῆ ἢ ἐν φυλακῇ, καὶ ἤλθομεν πρός σε? (pote de se eidomen asthenaʸ aʸ en fulakaʸ, kai aʸlthomen pros se?)
SBL-GNTπότε δέ σε εἴδομεν ⸀ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; (pote de se eidomen ⸀asthenounta aʸ en fulakaʸ kai aʸlthomen pros se;)
TC-GNTΠότε δέ σε εἴδομεν [fn]ἀσθενῆ, ἢ ἐν φυλακῇ, καὶ ἤλθομεν πρός σε; (Pote de se eidomen asthenaʸ, aʸ en fulakaʸ, kai aʸlthomen pros se; )
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, the the people speaking ask when they visited the king while he was sick or in prison. You could include this information if that would be helpful to your readers. Alternate translation: [spend time with 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).
