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, 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).
ULTBut concerning that day or the hour, no one knows, neither the angels in heaven, nor the Son, except the Father.
USTBut no one knows the exact time when I will return. The angels in heaven also do not know. Even I, God’s Son, do not know. Only my Father knows.
BSB § No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.
BLBAnd concerning that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.
AICNT“But concerning that day or hour, no one knows, not even the angels in heaven, nor the Son,[fn] but only the Father.
13:32,nor the Son:Absent in some late manuscripts.
OEB‘But about that day, or the hour, no one knows – not even the angels in heaven, not even the Son – but only the Father.
WEBBE“But of that day or that hour no one knows—not even the angels in heaven, nor the Son, but only the Father.
Wymth"But as to that day or the exact time no one knows—not even the angels in Heaven, nor the Son, but the Father alone.
ASVBut of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.
DRABut of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father.
YLT'And concerning that day and the hour no one hath known — not even the messengers who are in the heaven, not even the Son — except the Father.
DrbyBut of that day or of that hour no one knows, neither the angels who are in heaven, nor the Son, but the Father.
RVBut of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.
WbstrBut of that day and that hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father.
KJB-1769¶ But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. (¶ But of that day and that hour knoweth/knows no man, no, not the angels which are in heaven, neither the Son, but the Father.)
KJB-1611¶ But of that day and that houre knoweth no man, no not the Angels which are in heauen, neither the Son, but the Father. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsBut of that day and tyme knoweth no man: no not the Angels which are in heauen, neither the sonne him selfe, saue the father only. (But of that day and time knoweth/knows no man: no not the Angels which are in heaven, neither the son himself, save the father only.)
GnvaBut of that day and houre knoweth no man, no, not the Angels which are in heauen, neither the Sonne himselfe, but the Father. (But of that day and hour knoweth/knows no man, no, not the Angels which are in heaven, neither the Son himself, but the Father. )
CvdlBut of that daye and houre knoweth no man, nether the angels in heauen, no not the sonne him self, but the father onely. (But of that day and hour knoweth/knows no man, neither the angels in heaven, no not the son him self, but the father only.)
TNTBut of the daye and the houre knoweth no man: no not the angels which are in heven: nether the sonne him silfe save the father only. (But of the day and the hour knoweth/knows no man: no not the angels which are in heaven: neither the son him self save the father only. )
WyclBut of that dai or our no man woot, nether aungels in heuene, nether the sone, but the fadir. (But of that day or our no man woot, neither angels in heaven, neither the son, but the father.)
LuthVon dem Tage aber und der Stunde weiß niemand, auch die Engel nicht im Himmel, auch der Sohn nicht, sondern allein der Vater. (Von to_him days but and the/of_the Stunde know no_one, also the angel not in_the heaven, also the/of_the son not, rather alone the/of_the Vater.)
ClVgDe die autem illo vel hora nemo scit, neque angeli in cælo, neque Filius, nisi Pater.[fn] (De day however illo or hora nemo scit, nor angeli in cælo, nor Son, nisi Pater. )
13.32Neque filius. In eo enim sunt omnes thesauri sapientiæ et scientiæ absconditi. Ideo absconditi, quia nobis scire non expedit, unde ait: Non est vestrum nosse tempora vel momenta quæ Pater posuit in sua potestate Act. 1.. In quo ostendit quod sciat, sed nosse apostolis non expediat, ut semper incerti de adventu judicis, sic quotidie vivant quasi alia die judicandi. Scit ergo filius sibi, sed non nobis, ut semper simus solliciti, unde: videte, vigilate, etc. HILAR. Filius et Spiritus sanctus, quia non sunt a se, de die illa nesciunt a se: Pater autem, quia a se est, scit a se.
13.32Neither son. In eo because are everyone thesauri sapientiæ and scientiæ absconditi. Ideo absconditi, because us scire not/no expedit, whence he_said: Non it_is of_you nosse tempora or momenta which Pater posuit in his_own potestate Act. 1.. In quo ostendit that sciat, but nosse apostolis not/no expediat, as always incerti about adventu yudicis, so quotidie vivant as_if other day yudicandi. Scit therefore son sibi, but not/no nobis, as always simus solliciti, unde: videte, vigilate, etc. HILAR. Son and Spiritus sanctus, because not/no are from se, about day that nesciunt from se: Pater however, because from se it_is, scit from se.
UGNTπερὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας, οὐδεὶς οἶδεν; οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ, οὐδὲ ὁ Υἱός, εἰ μὴ ὁ Πατήρ. (peri de taʸs haʸmeras ekeinaʸs aʸ taʸs hōras, oudeis oiden; oude hoi angeloi en ouranōi, oude ho Huios, ei maʸ ho Pataʸr.)
SBL-GNTΠερὶ δὲ τῆς ἡμέρας ἐκείνης ἢ ⸀τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ⸀ἐν οὐρανῷ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ. (Peri de taʸs haʸmeras ekeinaʸs aʸ ⸀taʸs hōras oudeis oiden, oude hoi angeloi ⸀en ouranōi oude ho huios, ei maʸ ho pataʸr.)
TC-GNTΠερὶ δὲ τῆς ἡμέρας ἐκείνης [fn]ἢ [fn]ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι [fn]οἱ ἐν [fn]οὐρανῷ, οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ. (Peri de taʸs haʸmeras ekeinaʸs aʸ hōras oudeis oiden, oude hoi angeloi hoi en ouranōi, oude ho huios, ei maʸ ho pataʸr. )
13:32 The statement no one knows the day or hour (cp. Acts 1:7) introduces the warning to be watchful (Mark 13:33-37) and discourages speculation. • Jesus refers to himself as the Son, higher than the angels in an ascending hierarchy that begins with no one and ends with only the Father. The authenticity of this saying is assured by the limitation it places on the Son’s knowledge, something the early church would not likely have imagined—in the apocryphal gospels (about AD 150–300), the tendency is to exalt and magnify Jesus’ divine attributes (e.g., see the Infancy Gospel of Thomas). In the miracle of the incarnation, Jesus experienced limitation (Mark 10:40; 13:32). If the Son himself did not know the day or hour, Christians should refrain from seeking such knowledge for themselves.
Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.
The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).
Here, the phrase But concerning introduces the next topic that Jesus wants to talk about. If it would be helpful in your language, you could use a word or phrase that introduces the next topic. Alternate translation: [Next, I will talk about that day or the hour. About them]
The terms day and hour mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: [that specific time]
Here Jesus is referring to the exact moment when he will return to this world, which will also be the end of the current time period. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: [the day or hour when I will return] or [the timing of my second coming]
no_one /has/_known not_even the angels in heaven nor the Son except ¬not/lest the Father
If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: [only the Father knows and no one else, neither the angels in heaven, nor the Son]
Son and Father are important titles that describes the relationship between Jesus the Son and God the Father. Be sure to retain these titles in your translation.
Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: [I, who am the Son]
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).
