YHN 11:10 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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).

ULT But if someone walks at night, he stumbles because the light is not in him.”

UST However, when a person walks during the night, he will stumble because there is no light to allow him to see where he is going.”

BSB But if anyone walks at night, he will stumble, because he has no light.”

BLB But if anyone walks in the night, he stumbles, because the light is not in him."

AICNT but if anyone walks in the night, they stumble, because the light is not in them.”

OEB but, if they walk about at night, they stumble, because they have not the light.’

WEB But if a man walks in the night, he stumbles, because the light isn’t in him.”

NET But if anyone walks around at night, he stumbles, because the light is not in him.”

LSV and 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.”

TCNT But if anyone walks in the night, he stumbles, because the light is not in him.”

T4T It is when people walk in the nighttime that they stumble over things, because they have no light.”

LEB But if anyone walks around in the night, he stumbles, because the light is not in him.

BBE But if a man goes about in the night, he may have a fall because the light is not in him.

MOF No MOF YHN (JHN) book available

ASV But if a man walk in the night, he stumbleth, because the light is not in him.

DRA But if he walk in the night, he stumbleth, because the light is not in him.

YLT and if any one may walk in the night, he stumbleth, because the light is not in him.'

DBY but if any one walk in the night, he stumbles, because the light is not in him.

RV But if a man walk in the night, he stumbleth, because the light is not in him.

WBS But if a man walketh in the night, he stumbleth, because there is no light in him.

KJB 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. )

BB But yf a man walke in the nyght, he stumbleth, because there is no lyght in hym.
(But if a man walk in the night, he stumbles, because there is no light in him.)

GNV But 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. )

CB But he that walketh in the night, stobleth: for there is no light in him.

TNT But 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. )

WYC But 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.)

LUT Wer aber des Nachts wandelt, der stößet sich, denn es ist kein Licht in ihm.
(Who but the Nachts wandelt, the stößet sich, because it is kein light in him.)

CLV si autem ambulaverit in nocte, offendit, quia lux non est in eo.
(si however ambulaverit in nocte, offendit, because light not/no it_is in eo. )

UGNT ἐὰν 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-GNT ἐὰν 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-GNT Ἐὰν 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).

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / exmetaphor

ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ

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”

BMM BibleMapper.com Maps:

Map

Jesus’ Final Journey to Jerusalem

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.

Parallel YHN 11:10

Jesus’ Final Journey to Jerusalem