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, 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).
ULTand not only for the nation, but so that also the children of God having been scattered would be gathered together into one.)
USTHe was also prophesying that Jesus would die, not only for the Jewish people, but also in order to gather into one people all the children of God whom God has dispersed throughout the world.)
BSBand not only for the nation, but also for the scattered children of God, to gather them together into one.
BLBand not for the nation only, but also that children of God, those having been scattered, He might gather together into one.
AICNTand not for the nation only, but also to gather into one the children of God who are scattered abroad.
OEBAnd not for the nation only, but also that he might unite in one body the children of God now scattered far and wide.
WEBBEand not for the nation only, but that he might also gather together into one the children of God who are scattered abroad.
NETand not for the Jewish nation only, but to gather together into one the children of God who are scattered.)
LSVand not for the nation only, but that also the children of God, who have been scattered abroad, He may gather together into one.
FBVAnd this was not just for the Jewish nation, but for all the scattered children of God so that they might be gathered together and be made into one.
TCNTand not only for the nation, but also to gather into one the children of God scattered abroad.)
T4TBut he was also prophesying that Jesus would die, not just for the Jews, but for all the people living in other lands who would belong to God, in order that he would unite all of them into one group.
LEBand not for the nation only, but also that the children of God who are scattered would be gathered into one.)
BBEAnd not for that nation only, but for the purpose of uniting in one body the children of God all over the world.
RVand not for the nation only, but that he might also gather together into one the children of God that are scattered abroad.
WbstrAnd not for that nation only, but that also he should assemble in one the children of God that were scattered abroad.
KJB-1769And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
KJB-1611And not for that nation only, but that also hee should gather together in one, the children of God that were scattered abroad. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd not for the people only: but that he shoulde gather together in one, the chyldren of God, that were scattered abrode. (And not for the people only: but that he should gather together in one, the children of God, that were scattered abroad.)
GnvaAnd not for that nation onely, but that he shoulde gather together in one the children of God, which were scattered. (And not for that nation only, but that he should gather together in one the children of God, which were scattered. )
Cvdland not for the people onely, but that he shulde gather together the children of God, which were scatered abrode: (and not for the people only, but that he should gather together the children of God, which were scatered abroad:)
TNTand not for the people only but that he shuld gader to geder in one the chyldren of God which were scattered abroode. (and not for the people only but that he should gader together in one the children of God which were scattered abroade. )
Wycland not oneli for the folc, but that he schulde gadere in to oon the sones of God that weren scaterid. (and not oneli for the folc, but that he should gather in to one the sons of God that were scaterid.)
Luthund nicht für das Volk allein, sondern daß er die Kinder Gottes, die zerstreuet waren, zusammenbrächte. (and not for the people allein, rather that he the children God’s, the zerstreuet were, zusammenbrächte.)
ClVget non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum.[fn] (and not/no only for gente, but as filios of_God, who they_were dispersi, congregaret in one. )
11.52Pro gente. Judæorum, scilicet in qua erant oves, hoc tantum Caiphas. Sed quia noverat evangelista esse alias oves, addidit: Sed ut filios Dei qui erant dispersi congregare. Filii prædestinatione, sicut et oves in Isræl, nondum enim erant, quia nondum crediderant.
11.52Pro gente. Yudæorum, scilicet in which they_were oves, this only Caiphas. But because noverat evangelista esse alias oves, addidit: But as filios of_God who they_were dispersi congregare. Children prædestinatione, like and oves in Isræl, nondum because erant, because nondum crediderant.
UGNTκαὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ’ ἵνα καὶ τὰ τέκνα τοῦ Θεοῦ, τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. (kai ouⱪ huper tou ethnous monon, all’ hina kai ta tekna tou Theou, ta dieskorpismena sunagagaʸ eis hen.)
SBL-GNTκαὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. (kai ouⱪ huper tou ethnous monon, allʼ hina kai ta tekna tou theou ta dieskorpismena sunagagaʸ eis hen.)
TC-GNTκαὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ᾽ ἵνα καὶ τὰ τέκνα τοῦ Θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. (kai ouⱪ huper tou ethnous monon, all hina kai ta tekna tou Theou ta dieskorpismena sunagagaʸ eis hen. )
Here John uses the word children to express the relationship between God and those who trust Jesus for salvation. That relationship is like the relationship between children and their father. See the discussion of this phrase in the General Notes to chapter 1. Since this is an important metaphor in the Bible, you should keep it in your translation. However, you can use a simile if it might confuse your readers. Alternate translation: “those who are like God’s children”
in_order_that also the children ¬the ˱of˲_God the_‹ones› /having_been/_scattered /may/_gather_together into one
If your language does not use the passive voice, you could express the ideas of these two passive phrases in active forms or in another way that is natural in your language. You may need to change the sentence structure in order to do this. Alternate translation: “so that also Jesus would gather together into one the children of God whom God had scattered”
Here, John is leaving out a word that some languages would need in order for the sentence to be complete. The word people is implied by the context. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “would be gathered into one people”
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.
