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 as a tool 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, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).
ULTFor you always have the poor with you, but you do not always have me.
USTThere will always be poor people with you. So, you can help them whenever you want to. However, I will not always be with you.
BSBThe poor you will always have with you,[fn] but {you will} not always have Me.
TCNTYou always have the poor with you, but you will not always have me.
T4TKeep in mind that you will always have poor people among you, so you can help them whenever you want to. But I will not always be with you, so it is good for her to show now that she appreciates me!
WymthThe poor you always have with you, but me you have not always.
ASVFor ye have the poor always with you; but me ye have not always.
DRAFor the poor you have always with you: but me you have not always.
YLTfor the poor always ye have with you, and me ye have not always;
DrbyFor ye have the poor always with you, but me ye have not always.
RVFor ye have the poor always with you; but me ye have not always. (For ye/you_all have the poor always with you; but me ye/you_all have not always. )
SLTFor always the poor ye have with you, but me ye have not always.
WbstrFor ye have the poor always with you; but me ye have not always.
KJB-1769 For ye have the poor always with you; but me ye have not always. ( For ye/you_all have the poor always with you; but me ye/you_all have not always.)
KJB-1611For ye haue the poore alwayes with you, but me ye haue not alwayes. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
GnvaFor yee haue the poore alwayes with you, but me shall yee not haue alwaies. (For ye/you_all have the poor always with you, but me shall ye/you_all not have always. )
TNTFor ye shall have povre folcke alwayes with you: but me shall ye not have all wayes. (For ye/you_all shall have poor folcke always with you: but me shall ye/you_all not have always. )
ClVgNam semper pauperes habetis vobiscum: me autem non semper habetis.[fn] (For/Surely always the_poor hasis with_you: me however not/no always hasis. )
26.11Me autem, etc. Corporali præsentia, alioquin dicit alibi: Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi.
26.11Me however, etc. Corporalibeforesentia, anotherquin he_says alibi: Behold I with_you I_am to_all days until to completion of_the_world.
UGNTπάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε. (pantote gar tous ptōⱪous eⱪete meth’ heautōn, eme de ou pantote eⱪete.)
SBL-GNTπάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθʼ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε· (pantote gar tous ptōⱪous eⱪete methʼ heautōn, eme de ou pantote eⱪete;)
RP-GNTΠάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ' ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε. (Pantote gar tous ptōⱪous eⱪete meth' heautōn, eme de ou pantote eⱪete.)
TC-GNT[fn]Πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε. (Pantote gar tous ptōⱪous eⱪete meth heautōn, eme de ou pantote eⱪete.)
26:11παντοτε γαρ τους πτωχους ¦ τους πτωχους γαρ παντοτε 𝔐pt ANT HF
26:6-13 A similar anointing took place earlier in Galilee (Luke 7:36-50). Matthew’s insertion of the episode at this point (cp. John 12:1-8) sets the Jewish leaders’ murderous plotting (Matt 26:3-5) and Judas’s betrayal (26:14-16) in sharp contrast to the woman’s praiseworthy actions.
The word For introduces a reason why Jesus rebukes the disciples for saying that the woman should have given money to the poor instead of pouring the perfume on Jesus’ head. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a rebuke, or you could leave For untranslated. Alternate translation: [I am rebuking you because] or [Here is why I say that:]
always & the poor ˱you_all˲_˓are˒_having with yourselves
Jesus implies that they will always have the opportunity of giving to the poor. You could include this information if that would be helpful to your readers. Alternate translation: [you always have the poor with you, and you can give to them whenever you desire to do so]
Jesus is using the adjective poor as a noun to mean poor people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: [people who are poor]
On the Thursday before he was crucified, Jesus had arranged to share the Passover meal with his disciples in an upper room, traditionally thought to be located in the Essene Quarter of Jerusalem. After they finished the meal, they went to the Garden of Gethsemane, where Jesus often met with his disciples. There Judas Iscariot, one of Jesus’ own disciples, betrayed him to soldiers sent from the High Priest, and they took Jesus to the High Priest’s residence. In the morning the leading priests and teachers of the law put Jesus on trial and found him guilty of blasphemy. The council sent Jesus to stand trial for treason before the Roman governor Pontius Pilate, who resided at the Praetorium while in Jerusalem. The Praetorium was likely located at the former residence of Herod the Great, who had died over 30 years earlier. When Pilate learned that Jesus was from Galilee, he sent him to Herod Antipas, who had jurisdiction over Galilee. But when Jesus gave no answer to Herod’s many questions, Herod and his soldiers sent him back to Pilate, who conceded to the people’s demands that Jesus be crucified. Jesus was forced to carry his cross out of the city gate to Golgotha, meaning Skull Hill, referring to what may have been a small unquarried hill in the middle of an old quarry just outside the gate. After Jesus was unable to carry his cross any further, a man named Simon from Cyrene was forced to carry it for him. There at Golgotha they crucified Jesus. After Jesus died, his body was hurriedly taken down before nightfall and placed in a newly cut, rock tomb owned by Joseph of Arimathea, a member of the Jewish high council. This tomb was likely located at the perimeter of the old quarry.
Bethany and Bethphage
Matthew 21:1-17; Mark 11:1-11; Luke 19:28-48; John 12:1-19; see also Matthew 26:6-13; Mark 14:3-9
At the start of Passover one week before he was crucified, Jesus and his disciples traveled to Jerusalem, approaching the city from the east. When they arrived at the village of Bethphage, Jesus mounted a donkey and rode down the Mount of Olives as a humble king entering his capital city. Along the way, many people laid branches and cloaks in his path to welcome him. After Jesus entered the city, he immediately went up to the Temple and drove out the moneychangers and merchants there, and he healed the blind and the lame. Then he traveled nearly two miles outside the city to the village of Bethany to spend the night, which appears to have been where he typically lodged each night while visiting Jerusalem during the crowded Passover festival. Bethany is also where Jesus’ close friends Mary, Martha, and Lazarus lived. One evening while Jesus was there at a large dinner party given in his honor, Martha served the food, and Mary poured expensive perfume on Jesus’ feet and wiped his feet with her hair.
