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, pink:genitive/possessor.
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(Now Jesus had spoken about his death, but those ones thought that he is speaking about the sleep of slumber.)
UST(Jesus was actually speaking about Lazarus’ death, but his disciples thought that he was talking about actual sleep.)
BSBThey thought that Jesus was talking about actual sleep, but He was speaking about the death of Lazarus.
BLBNow Jesus had spoken of his death, but they thought that He speaks of the rest of sleep.
AICNTNow Jesus had spoken about his {death},[fn] but they thought [that][fn] he was speaking about the rest of sleep.
WymthNow Jesus had spoken of his death, but they thought He referred to the rest taken in ordinary sleep.
ASVNow Jesus had spoken of his death: but they thought that he spake of taking rest in sleep.
DRABut Jesus spoke of his death; and they thought that he spoke of the repose of sleep.
YLTbut Jesus had spoken about his death, but they thought that about the repose of sleep he speaketh.
DrbyBut Jesus spoke of his death, but they thought that he spoke of the rest of sleep.
RVNow Jesus had spoken of his death: but they thought that he spake of taking rest in sleep.
WbstrNow Jesus spoke of his death: but they thought that he had spoken of taking rest in sleep.
KJB-1769Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.
KJB-1611Howbeit Iesus spake of his death: but they thought that hee had spoken of taking of rest in sleepe. (Modernised spelling is same as from KJB-1769 above)
BshpsHowbeit, Iesus spake of his death, but they thought that he had spoken of the naturall slepe. (Howbeit, Yesus/Yeshua spake of his death, but they thought that he had spoken of the naturall sleep.)
GnvaHowbeit, Iesus spake of his death: but they thought that he had spoken of the naturall sleepe. (Howbeit, Yesus/Yeshua spake of his death: but they thought that he had spoken of the naturall sleep. )
Cvdl(Howbeyt Iesus spake of his death but they thought yt he had spoke of ye bodely slepe.) ((Howbeyt Yesus/Yeshua spake of his death but they thought it he had spoke of ye/you_all bodely sleep.))
TNTHow be it Iesus spake of his deeth: but they thought that he had spoke of the naturall slepe. (How be it Yesus/Yeshua spake of his death: but they thought that he had spoke of the naturall sleep. )
WyclBut Jhesus hadde seid of his deth; but thei gessiden, that he seide of slepyng of sleep. (But Yhesus had said of his death; but they gessiden, that he said of slepyng of sleep.)
LuthJEsus aber sagte von seinem Tode; sie meineten aber, er redete vom leiblichen Schlaf. (Yesus but said from his Tode; they/she/them meineten but, he talked from_the leiblichen Schlaf.)
ClVgDixerat autem Jesus de morte ejus: illi autem putaverunt quia de dormitione somni diceret. (Dixerat however Yesus about morte his: illi however putaverunt because about dormitione somni diceret. )
UGNTεἰρήκει δὲ ὁ Ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ. ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει. (eiraʸkei de ho Yaʸsous peri tou thanatou autou. ekeinoi de edoxan hoti peri taʸs koimaʸseōs tou hupnou legei.)
SBL-GNTεἰρήκει δὲ ὁ Ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ. ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει. (eiraʸkei de ho Yaʸsous peri tou thanatou autou. ekeinoi de edoxan hoti peri taʸs koimaʸseōs tou hupnou legei.)
TC-GNTΕἰρήκει δὲ ὁ Ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ· ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει. (Eiraʸkei de ho Yaʸsous peri tou thanatou autou; ekeinoi de edoxan hoti peri taʸs koimaʸseōs tou hupnou legei. )
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).
In this verse John briefly stops telling the events in the story in order to give background information about Jesus’ conversation with his disciples. Use the natural form in your language for expressing background information.
John is using of to describe sleep that is slumber. If this is not clear in your language, you could use a different expression. Alternate translation: “sleep that is actually sleep” or “natural sleep”
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.
