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, pink:genitive/possessor, cyan:dative/indirect object, red:negative.
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).
ULTFor you always have the poor with you, and whenever you desire, you are able to do good to them, but you do not always have me.
USTYou will always have poor people among you. So you can help them whenever you want to. But I will not be here with you much longer.
BSBThe poor you will always have with you,[fn] and you can help them whenever you want. But you will not always have Me.
T4TYou will always have poor people among you. So you can help them whenever you want to. But I will not be here among you much longer. So it is good for her to show now that she appreciates me.
LEBFor the poor you always have with you, and you can do good for them whenever you want, but you do not always have me.
BBEThe poor you have ever with you, and whenever you have the desire you may do them good: but me you have not for ever.
WymthFor you always have the poor among you, and whenever you choose you can do acts of kindness to them; but me you have not always.
ASVFor ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always.
DRAFor the poor you have always with you: and whensoever you will, you may do them good: but me you have not always.
YLTfor the poor always ye have with you, and whenever ye may will ye are able to do them good, but me ye have not always;
Drbyfor ye have the poor always with you, and whenever ye would ye can do them good; but me ye have not always.
RVFor ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always.
WbstrFor ye have the poor with you always, and whenever ye will ye may do them good: but me ye have not always.
KJB-1769 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. ( For ye/you_all have the poor with you always, and whensoever ye/you_all will ye/you_all may do them good: but me ye/you_all have not always.)
KJB-1611For ye haue the poore with you alwayes, and whensoeuer ye will yee may doe them good: but me ye haue not alwayes. (For ye/you_all have the poor with you always, and whensoeuer ye/you_all will ye/you_all may do them good: but me ye/you_all have not always.)
BshpsFor ye haue poore with you alwayes, and whensoeuer ye wyll, ye may do the good: but me haue ye not alwayes. (For ye/you_all have poor with you always, and whensoeuer ye/you_all will, ye/you_all may do the good: but me have ye/you_all not always.)
GnvaFor yee haue the poore with you alwaies, and when yee will yee may doe them good, but me yee shall not haue alwaies. (For ye/you_all have the poor with you always, and when ye/you_all will ye/you_all may do them good, but me ye/you_all shall not have always. )
CvdlYe haue allwaye the poore with you, and wha so euer ye wil, ye maye do the good: but me haue ye not allwaie. (Ye/You_all have allwaye the poor with you, and wha so ever ye/you_all will, ye/you_all may do the good: but me have ye/you_all not always.)
TNTFor ye shall have poore with you all wayes: and when soever ye will ye maye do them good: but me ye shall not have alwayes. (For ye/you_all shall have poor with you all ways: and when soever ye/you_all will ye/you_all may do them good: but me ye/you_all shall not have always. )
WyclFor euermore ye schulen haue pore men with you, and whanne ye wolen, ye moun do wel to hem; but ye schulen not euer more haue me. (For evermore ye/you_all should have poor men with you, and when ye/you_all wolen, ye/you_all moun do well to hem; but ye/you_all should not ever more have me.)
LuthIhr habt allezeit Arme bei euch; und wann ihr wollet, könnet ihr ihnen Gutes tun; mich aber habt ihr nicht allezeit. (You have allezeit Arme at you; and wann you/their/her wollet, könnet you/their/her to_them Goodness tun; me but have you/their/her not allezeit.)
ClVgsemper enim pauperes habetis vobiscum: et cum volueritis, potestis illis benefacere: me autem non semper habetis.[fn] (semper because pauperes habetis with_you: and when/with volueritis, potestis illis benefacere: me however not/no always habetis. )
14.7Me autem non semper. BEDA. Corporali præsentia et familiaritate conjunctum sicut nunc. Unde Apostolus: Etsi noverimus Christum secundum carnem, sed nunc jam novimus II Cor. 5.. Spiritualiter autem semper est nobiscum, unde: Ecce ego vobiscum sum usque ad consummationem sæculi omnibus diebus. HIER. Ita intelligendum est: Me autem non semper habebitis in corporali præsentia, ut prius in convictu et familiaritate.
14.7Me however not/no semper. BEDA. Corporali præsentia and familiaritate conyunctum like nunc. Unde Apostolus: Etsi noverimus Christum after/second carnem, but now yam novimus II Cor. 5.. Spiritualiter however always it_is nobiscum, unde: Behold I with_you I_am until to consummationem sæculi to_all diebus. HIER. Ita intelligendum it_is: Me however not/no always habebitis in corporali præsentia, as first/before in convictu and familiaritate.
UGNTπάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν, καὶ ὅταν θέλητε, δύνασθε αὐτοῖς εὖ ποιῆσαι; ἐμὲ δὲ οὐ πάντοτε ἔχετε. (pantote gar tous ptōⱪous eⱪete meth’ heautōn, kai hotan thelaʸte, dunasthe autois eu poiaʸsai; eme de ou pantote eⱪete.)
SBL-GNTπάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθʼ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε ⸀αὐτοῖς εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε· (pantote gar tous ptōⱪous eⱪete methʼ heautōn, kai hotan thelaʸte dunasthe ⸀autois eu poiaʸsai, eme de ou pantote eⱪete;)
TC-GNTΠάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε [fn]αὐτοὺς [fn]εὖ ποιῆσαι· ἐμὲ δὲ οὐ πάντοτε ἔχετε. (Pantote gar tous ptōⱪous eⱪete meth heautōn, kai hotan thelaʸte dunasthe autous eu poiaʸsai; eme de ou pantote eⱪete. )
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 For introduces a reason why Jesus rebukes these people 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:]
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.
