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Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) So Yeshua told them plainly, “Lazarus is dead
OET-LV Therefore then the Yaʸsous said to_them with_plainness:
Lazaros died_off,
SR-GNT Τότε οὖν εἶπεν αὐτοῖς ὁ ˚Ἰησοῦς παρρησίᾳ, “Λάζαρος ἀπέθανεν, ‡
(Tote oun eipen autois ho ˚Yaʸsous parraʸsia, “Lazaros apethanen,)
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).
ULT Therefore, Jesus then said to them plainly, “Lazarus died.
UST So Jesus told them clearly, “Lazarus is dead.
BSB § So Jesus told them plainly, “Lazarus is dead,
BLB So then Jesus told them plainly, "Lazarus has died,
AICNT [Then][fn] Jesus told them plainly, “Lazarus [[our friend]][fn] has died,
11:14, Then: Absent from some manuscripts. A(02) W(032) Latin(a)
11:14, our friend: Some manuscripts include. D(05) Latin(d)
OEB Then he said to them plainly, ‘Lazarus is dead;
WEBBE So Jesus said to them plainly then, “Lazarus is dead.
WMBB So Yeshua said to them plainly then, “Lazarus is dead.
NET Then Jesus told them plainly, “Lazarus has died,
LSV Then, therefore, Jesus said to them freely, “Lazarus has died;
FBV So Jesus told them plainly, “Lazarus is dead.
TCNT Then Jesus told them plainly, “Lazarus has died,
T4T So then he told us plainly, “Lazarus is dead.
LEB So Jesus then said to them plainly, “Lazarus has died,
BBE Then Jesus said to them clearly, Lazarus is dead.
Moff No Moff YHN (JHN) book available
Wymth So then He told them plainly,
ASV Then Jesus therefore said unto them plainly, Lazarus is dead.
DRA Then therefore Jesus said to them plainly: Lazarus is dead.
YLT Then, therefore, Jesus said to them freely, 'Lazarus hath died;
Drby Jesus therefore then said to them plainly, Lazarus has died.
RV Then Jesus therefore said unto them plainly, Lazarus is dead.
Wbstr Then said Jesus to them plainly, Lazarus is dead.
KJB-1769 Then said Jesus unto them plainly, Lazarus is dead.
KJB-1611 Then saide Iesus vnto them plainly, Lazarus is dead:
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)
Bshps Then sayde Iesus vnto the playnely, Lazarus is dead:
(Then said Yesus/Yeshua unto the plainly, Lazarus is dead:)
Gnva Then saide Iesus vnto them plainely, Lazarus is dead.
(Then said Yesus/Yeshua unto them plainly, Lazarus is dead. )
Cvdl The sayde Iesus vnto the planely: Lazarus is deed,
(The said Yesus/Yeshua unto the planely: Lazarus is dead,)
TNT Then sayde Iesus vnto the playnly Lazarus is deed
(Then said Yesus/Yeshua unto the plainly Lazarus is dead )
Wyc Thanne therfor Jhesus seide to hem opynli, Lazarus is deed;
(Then therefore Yhesus said to them opynli, Lazarus is dead;)
Luth Da sagte es ihnen JEsus frei heraus: Lazarus ist gestorben.
(So said it to_them Yesus frei heraus: Lazarus is gestorben.)
ClVg Tunc ergo Jesus dixit eis manifeste: Lazarus mortuus est:
(Tunc therefore Yesus he_said to_them manifeste: Lazarus dead it_is: )
UGNT τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ, Λάζαρος ἀπέθανεν.
(tote oun eipen autois ho Yaʸsous parraʸsia, Lazaros apethanen.)
SBL-GNT τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν,
(tote oun eipen autois ho Yaʸsous parraʸsia; Lazaros apethanen,)
TC-GNT Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ, Λάζαρος ἀπέθανε.
(Tote oun eipen autois ho Yaʸsous parraʸsia, Lazaros apethane. )
Key for above GNTs: yellow:punctuation differs, red:words differ (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).
τότε & εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ
then & said ˱to˲_them ¬the Jesus ˱with˲_plainness
Here, plainly means to say something clearly without using and metaphors or others figures of speech. Because the disciples did not understand the metaphor Jesus told them in 11:11, he told them the meaning plainly. Alternate translation: “Jesus then said to them in words that they could understand”
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.