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.
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).
ULTGet up, let us go. Behold, the one handing me over has come near.”
USTSo get up! Let us go! Look! Here comes the one who is enabling them to seize me!”
BSBRise, let us go. See, My betrayer is approaching!”
BLBRise, let us go. Behold, the one betraying Me has drawn near!"
AICNTRise, let us go; behold, the one betraying me has drawn near.”
OEBUp, and let us be going. Look! My betrayer is close at hand.’
WEBBEArise! Let’s get going. Behold, he who betrays me is at hand.”
WymthRouse yourselves, let us be going: my betrayer is close at hand."
ASVArise, let us be going: behold, he that betrayeth me is at hand.
DRARise up, let us go. Behold, he that will betray me is at hand.
YLTrise, we may go, lo, he who is delivering me up hath come nigh.'
DrbyArise, let us go; behold, he that delivers me up has drawn nigh.
RVArise, let us be going: behold, he that betrayeth me is at hand.
WbstrRise, let us go; lo, he that betrayeth me is at hand.
KJB-1769 Rise up, let us go; lo, he that betrayeth me is at hand.
KJB-1611Rise vp, let vs goe, Loe, he that betrayeth me, is at hand. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsRyse vp, let vs go: Lo, he that betrayeth me, is at hande. (Ryse up, let us go: Lo, he that betrayeth me, is at hand.)
GnvaRise vp: let vs go: loe, he that betraieth me, is at hand. (Rise up: let us go: lo, he that betraieth me, is at hand. )
Cvdlaryse, let vs be goynge. Beholde, he is at hande, that betrayeth me. (aryse, let us be goynge. Behold, he is at hand, that betrayeth me.)
TNTRyse vp let vs goo. Loo he that betrayeth me is at hande. (Ryse up let us go. Loo he that betrayeth me is at hand. )
WyclRise ye, go we; lo! he that schal bitraye me is nyy. (Rise ye/you_all, go we; lo! he that shall betray me is nigh/near.)
LuthStehet auf, laßt uns gehen; siehe, der mich verrät, ist nahe! (Stehet on, laßt us/to_us/ourselves go; look, the/of_the me verrät, is nahe!)
ClVgSurgite, eamus: ecce qui me tradet, prope est.[fn] (Surgite, eamus: behold who me tradet, prope it_is. )
14.42Surgite. Postquam tertio oravit, apostolorum timorem pœnitentia corrigendum docuit, securus ad passionem pergit, dicens: Surgite, eamus. Quasi dicat nos non inveniant timentes, sed ultro eamus obviam, ut passuri gaudium et confidentiam videant.
14.42Surgite. Postquam tertio oravit, apostolorum timorem pœnitentia corrigendum docuit, securus to passionem pergit, saying: Surgite, eamus. Quasi let_him_say we not/no inveniant timentes, but ultro eamus obviam, as passuri gaudium and confidentiam videant.
UGNTἐγείρεσθε, ἄγωμεν; ἰδοὺ, ὁ παραδιδούς με ἤγγικεν! (egeiresthe, agōmen; idou, ho paradidous me aʸngiken!)
SBL-GNTἐγείρεσθε ἄγωμεν· ἰδοὺ ὁ παραδιδούς με ἤγγικεν. (egeiresthe agōmen; idou ho paradidous me aʸngiken.)
TC-GNTἘγείρεσθε, ἄγωμεν. Ἰδού, ὁ παραδιδούς με ἤγγικε. (Egeiresthe, agōmen. Idou, ho paradidous me aʸngike. )
14:41-42 The content of Jesus’ prayer was probably the same as before (see 14:35-36, 39). The third failure of Peter, James, and John to watch and pray recalls Jesus’ prediction that Peter would deny him three times (14:30, 66-72). • The words sleep and have your rest can be interpreted as a command, as in the NLT. Others take it as an exclamation (“You are sleeping and resting!”). Still others take it as a rhetorical question (“Are you sleeping and resting?”). • the time (literally hour) has come: The passion of Jesus had begun, the hour for pouring out the blood of the sacrificial lamb (14:24). This statement coincided with the arrival of Judas and the armed crowd seeking to seize Jesus. Jesus was betrayed into the hands of sinners for whom he willingly went to the cross (2:17; 10:45; 14:21). • Up, let’s be going: Jesus accepted the cup God had given him. He went out to defeat his enemies by dying for them.
When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.
So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.
It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).
After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).
While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).
/be_being/_raised ˱we˲_/may_be/_going behold the_‹one› giving_over me /has/_neared
If it would be more natural in your language, you could reverse the order of these sentences. Alternate translation: [Behold, the one handing me over has come near. Get up, let us go]
Here, the word Behold draws the attention of the disciples and asks them to listen carefully. If it would be helpful in your language, you could express Behold with a word or phrase that asks someone to listen, or you could express the idea in another way. Alternate translation: [Listen] or [Pay attention:]
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).
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.
