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, 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).
ULTThen the Festival of Dedication in Jerusalem happened. It was winter,[fn]
Some versions place It was winter at the beginning of verse 23.
USTThen the feast to celebrate the temple dedication in Jerusalem took place.
BSB § At that time the Feast of Dedication [fn] took place in Jerusalem. It was winter,
10:22That is, Hanukkah, the historic celebration of the Maccabean Revolt and rededication of the temple
BLBAt the time the Feast of Dedication took place at Jerusalem. It was winter,
AICNT{Then}[fn] the Feast of Dedication[fn] took place in Jerusalem. [[And]][fn] It was winter,
10:22,Then: P*75 B(03) NA28 SBLGNT THGNT ‖ Some manuscripts read “And.” P*66 N*(01) A(02) D(05) Latin(d e ff2) BYZ TR ‖ Absent from Latin(a b).
WymthThe Dedication Festival came on in Jerusalem. It was winter,
ASVAnd it was the feast of the dedication at Jerusalem:
DRAAnd it was the feast of the dedication at Jerusalem: and it was winter.
YLTAnd the dedication in Jerusalem came, and it was winter,
DrbyNow the feast of the dedication was celebrating at Jerusalem, and it was winter.
RVAnd it was the feast of the dedication at Jerusalem: it was winter;
WbstrAnd it was at Jerusalem the feast of the dedication, and it was winter.
KJB-1769¶ And it was at Jerusalem the feast of the dedication, and it was winter. (¶ And it was at Yerusalem the feast of the dedication, and it was winter. )
KJB-1611¶ [fn]And it was at Hierusalem the feast of the dedication, & it was winter. (Modernised spelling is same as from KJB-1769 above apart from footnotes)
BshpsAnd it was at Hierusalem, the feast of the dedication, and it was wynter. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
GnvaAnd it was at Hierusalem the feast of the Dedication, and it was winter. (And it was at Yerusalem the feast of the Dedication, and it was winter. )
CvdlIt was the dedicacion of the teple at Ierusale, & was wynter, (It was the dedicacion of the teple at Yerusalem, and was wynter,)
TNTAnd it was at Ierusalem the feaste of the dedicacion and it was wynter: (And it was at Yerusalem the feaste of the dedicacion and it was wynter: )
WyclBut the feestis of halewyng of the temple weren maad in Jerusalem, and it was wyntir. (But the feestis of halewyng of the temple were made in Yerusalem, and it was winter.)
LuthEs war aber Kirchweih zu Jerusalem und war Winter. (It what/which but Kirchweih to Yerusalem and what/which Winter.)
ClVgFacta sunt autem Encænia in Jerosolymis, et hiems erat.[fn] (Facta are however Encænia in Yerosolymis, and hiems was. )
10.22Facta sunt autem encænia, etc. Cænon, id est novum. Inde encænia, id est initiare. Encænia festa dedicationis templi, quæ facta est a Juda Machabæo tempore hiemis. Hiems autem hic commemoratur, ut significet Judæos frigidos, qui non accedunt ad ignem, id est, non credunt in Christum. Salomon autem facto templo in autumno illud dedicavit III Reg. 8.. Zorobabel, et Jesus sacerdos post captivitatem reædificatum templum, in vere dedicaverunt II Esdr. 6.. Judas Machabæus pro profanatione Antiochi in hieme I Machab. 4..
10.22Facta are however encænia, etc. Cænon, id it_is novum. Inde encænia, id it_is initiare. Encænia festa delet_him_sayionis templi, which facts it_is from Yuda Machabæo tempore hiemis. Hiems however this commemoratur, as significet Yudæos frigidos, who not/no accedunt to ignem, id it_is, not/no credunt in Christum. Salomon however facto temple in autumno illud dedicavit III Reg. 8.. Zorobabel, and Yesus sacerdos after captivitatem reædificatum templum, in vere dedicaverunt II Esdr. 6.. Yudas Machabæus for profanatione Antiochi in hieme I Machab. 4..
UGNTἐγένετο τότε τὰ ἐνκαίνια ἐν τοῖς Ἱεροσολύμοις. χειμὼν ἦν, (egeneto tote ta enkainia en tois Hierosolumois. ⱪeimōn aʸn,)
SBL-GNTἘγένετο ⸀τότε τὰ ἐγκαίνια ἐν ⸀τοῖς Ἱεροσολύμοις· ⸀χειμὼν ἦν, (Egeneto ⸀tote ta egkainia en ⸀tois Hierosolumois; ⸀ⱪeimōn aʸn,)
TC-GNTἘγένετο [fn]δὲ τὰ [fn]Ἐγκαίνια ἐν [fn]Ἱεροσολύμοις, [fn]καὶ χειμὼν ἦν· (Egeneto de ta Egkainia en Hierosolumois, kai ⱪeimōn aʸn; )
10:22Hanukkah was a winter festival that commemorated the rededication of the Temple after it had been defiled by Antiochus IV (175–163 BC). Two hundred years before Christ, Greek soldiers captured and pillaged the Jerusalem Temple, took its treasures and artifacts, and made it unusable for worship. In the winter of 165–164 BC, a Jewish army led by Judas Maccabeus reclaimed the Temple and rededicated it to the Lord. The Festival of Hanukkah (“dedication”) marked this dedication (see 1 Maccabees 3–4; 2 Maccabees 8:1–10:8). During the festival, priests examined their commitment to service, using Ezek 34 as their principal text for reflection (also Jer 23:1-4; 25:32-38; Zech 11). At this Hanukkah celebration, Jesus used the shepherd theme from Ezek 34 to distinguish between himself as the good shepherd (John 10:11) and Israel’s current religious leaders as bad shepherds (10:10, 12-13).
Some Jews begin to question Jesus during the Festival of Dedication. This verse gives background information about the time when the events of 10:24–39 took place. The next verse gives background information about the place where those events too place. Use the natural form in your language for expressing background information.
the (Some words not found in SR-GNT: ἐγένετο τότε τὰ ἐγκαίνια ἐν τοῖς Ἱεροσολύμοις χειμὼν ἦν)
The Festival of Dedication is an eight-day holiday that Jews celebrate in the winter to remember when they dedicated the Jewish temple to God after it had been defiled by the Syrians. If your readers would not be familiar with this holiday, you could use a general expression to explain it. Alternate translation: [the Jewish temple dedication festival] or [the Jewish festival for remembering the dedication of their temple]
Much like the difficulties of discerning the Israelites’ journey to the Promised Land (see here), the task of reconciling the four Gospel accounts of Jesus’ final journey to Jerusalem into one coherent itinerary has proven very challenging for Bible scholars. As with many other events during Jesus’ ministry, the accounts of Matthew, Mark, and Luke (often referred to as the Synoptic Gospels) present a noticeably similar account of Jesus’ final travels, while John’s Gospel presents an itinerary that is markedly different from the others. In general, the Synoptic Gospels present Jesus as making a single journey to Jerusalem, beginning in Capernaum (Luke 9:51), passing through Perea (Matthew 19:1-2; Mark 10:1) and Jericho (Matthew 20:29-34; Mark 10:46-52; Luke 18:35-19:10), and ending at Bethany and Bethphage, where he enters Jerusalem riding on a donkey (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-44). John, on the other hand, mentions several trips to Jerusalem by Jesus (John 2:13-17; 5:1-15; 7:1-13; 10:22-23), followed by a trip to Perea across the Jordan River (John 10:40-42), a return to Bethany where he raises Lazarus from the dead (John 11), a withdrawal to the village of Ephraim for a few months (John 11:54), and a return trip to Bethany, where he then enters Jerusalem riding on a donkey (John 12:1-19). The differences between the Synoptics’ and John’s accounts are noteworthy, but they are not irreconcilable. The Synoptics, after noting that Jesus began his trip at Capernaum, likely condensed their accounts (as occurs elsewhere in the Gospels) to omit Jesus’ initial arrival in Jerusalem and appearance at the Festival of Dedication, thus picking up with Jesus in Perea (stage 2 of John’s itinerary). Then all the Gospels recount Jesus’ trip (back) to Bethany and Jerusalem, passing through Jericho along the way. Likewise, the Synoptics must have simply omitted the few months Jesus spent in Ephraim to escape the Jewish leaders (stage 4 of John’s itinerary) and rejoined John’s account where Jesus is preparing to enter Jerusalem on a donkey.
