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, 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).
ULTBut if someone walks at night, he stumbles because the light is not in him.”
USTHowever, when a person walks during the night, he will stumble because there is no light to allow him to see where he is going.”
BSBBut if anyone walks at night, he will stumble, because he has no light.”
BLBBut if anyone walks in the night, he stumbles, because the light is not in him."
AICNTbut if anyone walks in the night, they stumble, because the light is not in them.”
OEBbut, if they walk about at night, they stumble, because they have not the light.’
WEBBEBut if a man walks in the night, he stumbles, because the light isn’t in him.”
NETBut if anyone walks around at night, he stumbles, because the light is not in him.”
LSVand if anyone may walk in the night, he stumbles, because the light is not in him.”
FBV“If you walk during the day you don't stumble because you can see where you're going by the light of this world. But if you walk during the night you stumble because you have no light.”
TCNTBut if anyone walks in the night, he stumbles, because the light is not in him.”
T4TIt is when people walk in the nighttime that they stumble over things, because they have no light.”
LEBBut if anyone walks around in the night, he stumbles, because the light is not in him.
BBEBut if a man goes about in the night, he may have a fall because the light is not in him.
WymthBut if a man walks by night, he does stumble, because the light is not in him."
ASVBut if a man walk in the night, he stumbleth, because the light is not in him.
DRABut if he walk in the night, he stumbleth, because the light is not in him.
YLTand if any one may walk in the night, he stumbleth, because the light is not in him.'
Drbybut if any one walk in the night, he stumbles, because the light is not in him.
RVBut if a man walk in the night, he stumbleth, because the light is not in him.
WbstrBut if a man walketh in the night, he stumbleth, because there is no light in him.
KJB-1769 But if a man walk in the night, he stumbleth, because there is no light in him. ( But if a man walk in the night, he stumbles, because there is no light in him.)
KJB-1611But if a man walke in the night, hee stumbleth, because there is no light in him. (Modernised spelling is same as from KJB-1769 above)
BshpsBut yf a man walke in the nyght, he stumbleth, because there is no lyght in hym. (Modernised spelling is same as from KJB-1769 above)
GnvaBut if a man walke in the night, hee stumbleth, because there is no light in him. (But if a man walk in the night, he stumbles, because there is no light in him. )
CvdlBut he that walketh in the night, stobleth: for there is no light in him.
TNTBut yf a man walke in the nyght he stombleth because ther is no lyght in him. (But if a man walk in the night he stumbles because there is no light in him. )
WyclBut if he wandre in the niyt, he stomblith, for liyt is not in him. (But if he wandre in the niyt, he stumbles, for light is not in him.)
LuthWer aber des Nachts wandelt, der stößet sich, denn es ist kein Licht in ihm. (Who but the Nachts wandelt, the/of_the stößet sich, because it is kein light in him.)
ClVgsi autem ambulaverit in nocte, offendit, quia lux non est in eo. (si however ambulaverit in nocte, offendit, because light not/no it_is in by_him. )
UGNTἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ. (ean de tis peripataʸ en taʸ nukti, proskoptei, hoti to fōs ouk estin en autōi.)
SBL-GNTἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ. (ean de tis peripataʸ en taʸ nukti, proskoptei, hoti to fōs ouk estin en autōi.)
TC-GNTἘὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ. (Ean de tis peripataʸ en taʸ nukti, proskoptei, hoti to fōs ouk estin en autōi. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
11:1-57 The raising of Lazarus foreshadows Jesus’ own coming death and resurrection. Even the description of Lazarus’ grave (11:38, 44) prefigures Jesus’ grave (20:1, 7). Shortly after this event, Jesus was anointed for burial (12:3) and the hour of his glorification began (12:23).
if but anyone /may_be/_walking in the night ˱he˲_/is/_stumbling because the light not is in him
In this verse Jesus expands the metaphor from the previous verse about a person walking outside. In this metaphor Jesus uses the light to refer to himself, who has previously called himself “the Light of the World” in 8:12 and 9:5. This whole metaphor could mean: (1) if his disciples tried to do God’s work after the limited time God had given him to be with them (the night which comes after “the daytime”), they would fail (stumble) because Jesus would not be with them. This interpretation has a similar meaning to Jesus’ statement in 9:4. Alternate translation: “If you try to do this work after I have left, you will fail because I, the light, am not with you.” (2) someone who does not act according to God’s will (walks at night) is an unbeliever who fails completely (stumble) because that person does not know Jesus. Alternate translation: “If someone does not act according to God’s will, he will fail because he does not know me, the light”
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.
