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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 V15 V17 V19 V21 V23 V25 V27 V29 V31 V33 V35 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=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) But some of them mocked, “This is the man who could make a blind man see again, yet how come he wasn’t able to stop this man from dying!”
OET-LV But some of them said:
This man the one having_opened_up the eyes of_the blind man was_ not _able, to_ also _make that this one may_ not _die_off?
SR-GNT Τινὲς δὲ ἐξ αὐτῶν εἶπον, “Οὐκ ἐδύνατο οὗτος, ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ;” ‡
(Tines de ex autōn eipon, “Ouk edunato houtos, ho anoixas tous ofthalmous tou tuflou, poiaʸsai hina kai houtos maʸ apothanaʸ;”)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, 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 some of them said, “Was this one, having opened the eyes of the blind man, not able to act so that this one also would not die?”
UST However, others among them said, “He could enable the blind man to see. But maybe he didn’t have enough power to prevent this man from dying!”
BSB § But some of them asked, “Could not this man who opened the eyes of the blind also have kept Lazarus from dying?”
BLB But some of them said, "Was not this man having opened the eyes of the blind able to have caused that this one also should not have died?"
AICNT But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”
OEB but some of them said, ‘Could not this man, who gave sight to the blind man, have also prevented Lazarus from dying?’
WEBBE Some of them said, “Couldn’t this man, who opened the eyes of him who was blind, have also kept this man from dying?”
WMBB (Same as above)
NET But some of them said, “This is the man who caused the blind man to see! Couldn’t he have done something to keep Lazarus from dying?”
LSV And certain of them said, “Was not this One, who opened the eyes of the blind man, also able to cause that this one might not have died?”
FBV But some of them said, “If he could open the eyes of a blind man, couldn't he have kept Lazarus from dying?”
TCNT But some of them said, “Could not he who opened the eyes of the blind man have also kept this man from dying?”
T4T But some others said, “He enabled a blind man to see. So ◄he should have been able to heal this man so that he did not die!/why did he not heal this man so that he did not die?► [RHQ]”
LEB But some of them said, “Was not this man who opened the eyes of the blind able to do something[fn] so that this man also would not have died?”
¶
11:37 *Here the direct object is supplied from context in the English translation
BBE But some of them said, This man, who made open the eyes of the blind man, was he not able to keep his friend from death?
Moff No Moff YHN (JHN) book available
Wymth But others of them asked, "Was this man who opened the blind man's eyes unable to prevent this man from dying?"
ASV But some of them said, Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die?
DRA But some of them said: Could not he that opened the eyes of the man born blind, have caused that this man should not die?
YLT and certain of them said, 'Was not this one, who did open the eyes of the blind man, able to cause that also this one might not have died?'
Drby And some of them said, Could not this [man], who has opened the eyes of the blind [man], have caused that this [man] also should not have died?
RV But some of them said, Could not this man, which opened the eyes of him that was blind, have caused that this man also should not die?
Wbstr And some of them said, Could not this man, who opened the eyes of the blind, have caused that even this man should not have died?
KJB-1769 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?
(And some of them said, Could not this man, which opened the eyes of the blind, have caused that evening this man should not have died? )
KJB-1611 [fn]And some of them said, Could not this man, which opened the eyes of the blinde, haue caused that euen this man should not haue died?
(And some of them said, Could not this man, which opened the eyes of the blind, have caused that evening this man should not have died?)
11:37 Chap.9.6.
Bshps And some of them sayde: Coulde not he which opened the eyes of the blinde, haue made also, that this man shoulde not haue dyed?
(And some of them said: Coulde not he which opened the eyes of the blind, have made also, that this man should not have dyed?)
Gnva And some of them saide, Coulde not he, which opened the eyes of the blinde, haue made also, that this man should not haue died?
(And some of them said, Coulde not he, which opened the eyes of the blind, have made also, that this man should not have died? )
Cvdl But some of the saide: Coulde no the which opened the eyes of ye blynde, haue made also, that this ma shulde not haue dyed?
(But some of the said: Coulde no the which opened the eyes of ye/you_all blind, have made also, that this man should not have dyed?)
TNT And some of the sayde: coulde not he which openned the eyes of the blynde have made also that this man shuld not have dyed?
(And some of the said: could not he which openned the eyes of the blind have made also that this man should not have dyed? )
Wyc And summe of hem seiden, Whethir this man that openyde the iyen of the borun blynde man, myyte not make that this schulde not die?
(And some of them said, Whethir this man that opened the iyen of the born blind man, might not make that this should not die?)
Luth Etliche aber unter ihnen sprachen: Konnte, der dem Blinden die Augen aufgetan hat, nicht verschaffen, daß auch dieser nicht stürbe?
(Etliche but under to_them said: Konnte, the/of_the to_him Blinden the Augen aufgetan has, not verschaffen, that also dieser not stürbe?)
ClVg Quidam autem ex ipsis dixerunt: Non poterat hic, qui aperuit oculos cæci nati, facere ut hic non moreretur?
(Quidam however from ipsis dixerunt: Non poterat hic, who aperuit oculos cæci nati, facere as this not/no would_die? )
UGNT τινὲς δὲ ἐξ αὐτῶν εἶπον, οὐκ ἐδύνατο οὗτος, ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ?
(tines de ex autōn eipon, ouk edunato houtos, ho anoixas tous ofthalmous tou tuflou, poiaʸsai hina kai houtos maʸ apothanaʸ?)
SBL-GNT τινὲς δὲ ἐξ αὐτῶν εἶπαν· Οὐκ ἐδύνατο οὗτος ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ;
(tines de ex autōn eipan; Ouk edunato houtos ho anoixas tous ofthalmous tou tuflou poiaʸsai hina kai houtos maʸ apothanaʸ;)
TC-GNT Τινὲς δὲ ἐξ αὐτῶν [fn]εἶπον, Οὐκ [fn]ἠδύνατο οὗτος, ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ;
(Tines de ex autōn eipon, Ouk aʸdunato houtos, ho anoixas tous ofthalmous tou tuflou, poiaʸsai hina kai houtos maʸ apothanaʸ; )
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).
Note 1 topic: figures-of-speech / rquestion
οὐκ ἐδύνατο οὗτος, ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ?
not /was/_able this_‹man› the_‹one› /having/_opened_up the eyes ˱of˲_the blind_‹man› /to/_make that also this_‹one› not /may/_die_off
Some of the Jews use the form of a question to express their surprise that Jesus did not heal Lazarus. This could mean: (1) they believed that Jesus loved Lazarus, but doubted his ability to heal him. “He opened the eyes of the blind man, but he was not able to keep this man from dying.” (2) they thought that Jesus did not really love Lazarus because he healed the blind man but not him. Alternate translation: “He could open the eyes of the blind man. So if he really loved this man, he surely would have healed him!”
Note 2 topic: figures-of-speech / metonymy
ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ
the_‹one› /having/_opened_up the eyes ˱of˲_the blind_‹man›
See how you translated a similar phrase in 9:14. Alternate translation: “who caused the blind man to see”
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.