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OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEBBE WMBB NET LSV FBV TCNT T4T LEB BBE Moff JPS Wymth ASV DRA YLT Drby RV Wbstr KJB-1769 KJB-1611 Bshps Gnva Cvdl TNT Wyc SR-GNT UHB Related Topics Parallel Interlinear Reference Dictionary Search
parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL JOB YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Yhn Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21
Yhn 11 V1 V3 V5 V7 V9 V11 V13 V17 V19 V21 V23 V25 V27 V29 V31 V33 V35 V37 V39 V41 V43 V45 V47 V49 V51 V53 V55 V57
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.
Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) and I’m glad that I wasn’t there, because you all will benefit as your faith grows. Anyway, let’s get moving.”
OET-LV and I_am_rejoicing because_of you_all, that not I_was there in_order_that you_all_may_believe, but we_may_be_going to him.
SR-GNT καὶ χαίρω διʼ ὑμᾶς, ἵνα πιστεύσητε ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν.” ‡
(kai ⱪairō diʼ humas, hina pisteusaʸte hoti ouk aʸmaʸn ekei; alla agōmen pros auton.”)
Key: khaki:verbs, orange:accusative/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 And I am glad for your sakes that I was not there, so that you may believe. But let us go to him.”
UST And I rejoice that I was not there when he died. I let this happen so that you may trust in me. This is for your benefit. Rather than staying here, let us go to where he is.”
BSB and for your sake I am glad I was not there, so that you may believe. But let us go to him.”
BLB and I am glad for your sake I was not there, so that you may believe. But let us go to him."
AICNT and for your sake I am glad that I was not there, so that you may believe. But let us go to him.”
OEB and I am glad for your sakes that I was not there, so that you may learn to believe in me. But let us go to him.’
WEBBE I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let’s go to him.”
WMBB (Same as above)
NET and I am glad for your sake that I was not there, so that you may believe. But let us go to him.”
LSV and I rejoice, for your sake (that you may believe), that I was not there; but we may go to him”;
FBV For your sake I'm glad I wasn't there, because now you will be able to trust in me. Let's go and see him.”
TCNT and I rejoice for your sake that I was not there, so that you may believe. But let us go to him.”
T4T But for your sake I am glad that I was not there when he died, because I want you to believe more firmly that I ◄am the Messiah/came from God►. So now, instead of staying here, let’s go to him.”
LEB and I am glad for your sake[fn] that I was not there, so that you may believe. But let us go to him.”
?:? Literally “for the sake of you”
BBE And because of you I am glad I was not there, so that you may have faith; but let us go to him.
Moff No Moff YHN (JHN) book available
Wymth "Lazarus is dead; and for your sakes I am glad I was not there, in order that you may believe. But let us go to him."
ASV And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
DRA And I am glad, for your sakes, that I was not there, that you may believe: but let us go to him.
YLT and I rejoice, for your sake, (that ye may believe,) that I was not there; but we may go to him;'
Drby And I rejoice on your account that I was not there, in order that ye may believe. But let us go to him.
RV And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
Wbstr And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless, let us go to him.
KJB-1769 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
( And I am glad for your sakes that I was not there, to the intent ye/you_all may believe; nevertheless let us go unto him. )
KJB-1611 And I am glad for your sakes, that I was not there (to the intent yee may beleeue:) Neuerthelesse, let vs goe vnto him.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
Bshps And I am glad for your sakes, that I was not there, because ye may beleue. Neuerthelesse, let vs go vnto hym.
(And I am glad for your sakes, that I was not there, because ye/you_all may believe. Nevertheless, let us go unto him.)
Gnva And I am glad for your sakes, that I was not there, that ye may beleeue: but let vs go vnto him.
(And I am glad for your sakes, that I was not there, that ye/you_all may believe: but let us go unto him. )
Cvdl & I am glad for yor sakes, yt I was not there, that ye maye beleue. Neuertheles let vs go vnto hi.
(& I am glad for yor sakes, it I was not there, that ye/you_all may believe. Nevertheless let us go unto hi.)
TNT and I am glad for youre sakes that I was not there because ye maye beleve. Neverthelesse let vs go vnto him.
(and I am glad for your(pl) sakes that I was not there because ye/you_all may believe. Nevertheless let us go unto him. )
Wyc and Y haue ioye for you, that ye bileue, for Y was not there; but go we to hym.
(and I have joy for you, that ye/you_all believe, for I was not there; but go we to him.)
Luth Und ich bin froh um euretwillen, daß ich nicht dagewesen bin, auf daß ihr glaubet. Aber lasset uns zu ihm ziehen!
(And I am froh around/by/for euretwillen, that I not dagewesen am, on that you/their/her glaubet. But let us/to_us/ourselves to him ziehen!)
ClVg et gaudeo propter vos, ut credatis, quoniam non eram ibi, sed eamus ad eum.[fn]
(and gaudeo propter vos, as credatis, quoniam not/no eram ibi, but eamus to him. )
11.15 Ut credatis. Non quod modo inciperent credere, sed ut robustius crederent. Semper enim fides eorum miraculis augebatur.
11.15 Ut credatis. Non that modo inciperent credere, but as robustius crederent. Semper because fides their miraculis augebatur.
UGNT καὶ χαίρω δι’ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ; ἀλλὰ ἄγωμεν πρὸς αὐτόν.
(kai ⱪairō di’ humas, hina pisteusaʸte, hoti ouk aʸmaʸn ekei; alla agōmen pros auton.)
SBL-GNT καὶ χαίρω διʼ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν.
(kai ⱪairō diʼ humas, hina pisteusaʸte, hoti ouk aʸmaʸn ekei; alla agōmen pros auton.)
TC-GNT Καὶ χαίρω δι᾽ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· [fn]ἀλλὰ ἄγωμεν πρὸς αὐτόν.
(Kai ⱪairō di humas, hina pisteusaʸte, hoti ouk aʸmaʸn ekei; alla agōmen pros auton. )
11:15 αλλα ¦ αλλ ANT NA28 TR
Key for above GNTs: yellow:punctuation differs, orange:accents 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).
δι’ ὑμᾶς
because_of you_all
Alternate translation: “for your benefit” or “for your good”
Note 1 topic: figures-of-speech / ellipsis
ἵνα πιστεύσητε
in_order_that ˱you_all˲_/may/_believe
Here, Jesus is leaving out some words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. You may also need to start a new sentence. Alternate translation: “for I allowed this to happen so that you may believe in me” or “for I let Lazarus die so that you may believe that I am the Messiah”
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.