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, 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).
ULTBut there were some being very angry within themselves, “For what has this waste of the perfumed oil happened?
USTSome of the people who were present became angry and said to themselves, “It is terrible that she wasted that fragrant ointment!
BSB § Some of those present, however, expressed their indignation to one another: “Why this waste of perfume?
BLBAnd some were indignant within themselves: "Why has this the waste of the fragrant oil been made?
AICNTBut there were some who were indignant among themselves, [[saying]][fn] “Why has this waste of perfume occurred?
T4TOne of the people who were present became angry and said to the others, “◄It is terrible that she wasted that perfume!/Why did she waste that perfume?► [RHQ]
LEBBut some were expressing indignation to one another:[fn] “Why has there been this waste of perfumed oil?
WymthBut there were some who said indignantly among themselves, "Why has the ointment been thus wasted?
ASVBut there were some that had indignation among themselves, saying, To what purpose hath this waste of the ointment been made?
DRANow there were some that had indignation within themselves, and said: Why was this waste of the ointment made?
YLTand there were certain much displeased within themselves, and saying, 'For what hath this waste of the ointment been made?
DrbyAnd there were some indignant in themselves, and saying, Why has this waste been made of the ointment?
RVBut there were some that had indignation among themselves, saying, To what purpose hath this waste of the ointment been made?
WbstrAnd there were some that had indignation within themselves, and said, Why was this waste of the ointment made?
KJB-1769And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?
KJB-1611And there were some that had indignation within themselues, and said, Why was this waste of the oyntment made? (Modernised spelling is same as from KJB-1769 above)
BshpsAnd there were some, that had indignation within them selues, and sayde: what neded this waste of oyntment? (And there were some, that had indignation within themselves, and said: what neded this waste of ointment?)
GnvaTherefore some disdained among themselues, and sayde, To what ende is this waste of oyntment? (Therefore some disdained among themselves, and said, To what end is this waste of ointment? )
CvdlThen were there some, yt disdayned and sayde: Where to serueth this waist? (Then were there some, it disdained and said: Where to serueth this waist?)
TNTAnd ther were some that were not content in them selves and sayde: what neded this waste of oyntment? (And there were some that were not content in them selves and said: what neded this waste of ointment? )
WyclBut there weren summe that beren it heuyli with ynne hem silf, and seiden, Wher to is this losse of oynement maad? (But there were some that beren it heuyli within them silf, and said, Wher to is this losse of ointment made?)
LuthDa waren etliche, die wurden unwillig und sprachen: Was soll doch dieser Unrat? (So were etliche, the became unwillig and said: What should though/but dieser Unrat?)
ClVgErant autem quidam indigne ferentes intra semetipsos, et dicentes: Ut quid perditio ista unguenti facta est?[fn] (Erant however quidam indigne ferentes intra semetipsos, and saying: Ut quid perditio ista unguenti facts est? )
14.4Erant autem quidam. ID. Per synecdochen plurale pro singulari posuit, etc., usque ad cujus hac de causa furandi consuetudinem intimare curavit. Ut quid perditio ista. HIER. Perditus de salute perditionem invenit, ut in ficu fructifera mortis laqueum nancisceretur.
14.4Erant however quidam. ID. Per synecdochen plurale for singulari posuit, etc., until to cuyus hac about causa furandi consuetudinem intimare curavit. Ut quid perditio ista. HIER. Perditus about salute perditionem invenit, as in ficu fructifera mortis laqueum nancisceretur.
UGNTἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς, εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν? (aʸsan de tines aganaktountes pros heautous, eis ti haʸ apōleia hautaʸ tou murou gegonen?)
SBL-GNTἦσαν δέ τινες ἀγανακτοῦντες πρὸς ⸀ἑαυτούς· Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν; (aʸsan de tines aganaktountes pros ⸀heautous; Eis ti haʸ apōleia hautaʸ tou murou gegonen;)
TC-GNTἮσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς, [fn]καὶ λέγοντες, Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν; (Aʸsan de tines aganaktountes pros heautous, kai legontes, Eis ti haʸ apōleia hautaʸ tou murou gegonen; )
14:3-9 The story of Jesus’ being anointed by a woman in Bethany (14:3-9) sets the scene for events to follow. Luke’s account (Luke 7:36-50) is significantly different and might be a different event. This incident took place in Bethany, two miles east of Jerusalem on the lower, eastern slope of the Mount of Olives, where Jesus apparently stayed when he was in Judea (Mark 11:1, 11-12). The home belonged to Simon, a former leper (lepers were isolated from society; perhaps he had been healed by Jesus; see 1:40-45). • eating: Or reclining. The meal was a banquet, as indicated by their reclining. A woman (see John 12:3) broke the neck of a sealed, alabaster jar containing expensive perfume (pure nard) and poured it all on Jesus’ head (see Exod 29:4-7; 2 Kgs 9:1-6).
Here, the word But introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave But untranslated. Alternate translation: “Then”
Here Mark could be implying that: (1) the people spoke the following words to each other. Alternate translation: “being very angry and saying to one another” (2) the people thought the following words without saying them. Alternate translation: “being very angry and thinking”
to themselves for why ¬the destruction this ˱of˲_the ointment /has/_become (Some words not found in SR-GNT: ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν)
It may be more natural in your language to have an indirect quotation here. Alternate translation: “asking for what the waste of the perfumed oil had happened and saying that the perfumed oil was able to have been sold for more than 300 denarii and given to the poor. And”
for why ¬the destruction this ˱of˲_the ointment /has/_become
The people there are using the question form to show that they think the woman wasted the perfume. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is no reason for this waste of the perfumed oil.” or “What a waste of the perfumed oil!”
εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν
for why ¬the destruction this ˱of˲_the ointment /has/_become
Alternate translation: “What is the purpose for this waste of the perfumed oil”
¬the destruction this ˱of˲_the ointment /has/_become
If your language does not use an abstract noun for the idea of waste, you could express the same idea in another way. Alternate translation: “is she wasting this perfumed oil”
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.
Jesus’ Arrest, Trial, Crucifixion, and Burial
Matthew 26-27; Mark 14-15; Luke 22-23; John 13-19
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.
