YHN 5:10 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)

OET (OET-RV) So the religious leaders said to the man, “Hey! It’s against the law for you to carry your bedding on the rest day!”

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect 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 So the Jews said to the one healed, “It is the Sabbath and not permitted for you to carry your bed.”

UST Because it was the Jewish day for rest, the Jewish leaders said to the man whom Jesus had healed, “Today is a day for rest. You are not allowed to carry your mat on this day, because it is work.”

BSB so the Jews said to the man who had been healed, “This is the Sabbath! It is unlawful for you to carry your mat.”

BLB Therefore the Jews were saying to the one having been healed, "It is the Sabbath, and it is not lawful for you to take up your mat."

AICNT So the Jews said to the one who had been healed, “It is the Sabbath, and it is not lawful for you to carry {the}[fn] bed.”

5:10, the: A(02) B(03) Latin(e) TR SBLGNT THGNT ‖ Some manuscripts read “your.” 𝔓66 𝔓75 ℵ(01) C(04) D(05) Latin(a b d ff² ) Syriac(sy) NA28

OEB Now it was the Sabbath. So the religious authorities said to the man who had been cured, ‘This is the Sabbath; you must not carry your mat.’

LSB So the Jews were saying to the man who had been healed, “It is the Sabbath, and it is not lawful for you to carry your mat.”

WEBBE So the Jews said to him who was cured, “It is the Sabbath. It is not lawful for you to carry the mat.”

WMBB So the Judeans said to him who was cured, “It is the Sabbath. It is not lawful for you to carry the mat.”

NET So the Jewish leaders said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.”

LSV the Jews then said to him that has been healed, “It is a Sabbath; it is not lawful to you to take up the pallet.”

FBV So the Jews said to the man who'd been healed, “This is the Sabbath! It's against the law to carry a mat!”

TCNT So the Jews said to the man who had been healed, “It is the Sabbath; it is not lawful for yoʋ to pick up yoʋr mat.”

T4T So the Jewish leaders said to the man who had been healed, “Today is ◄the Sabbath/our rest day►, and in our Jewish laws it is written that people should not work on our ◄Sabbath/rest day►, so you should not be carrying your mat!”

LEB So the Jews were saying to the one who had been healed, “It is the Sabbath, and it is not permitted for you to pick up the mat!”[fn]

5:10 Some manuscripts have “your mat”

BBE So the Jews said to the man who had been made well, It is the Sabbath; and it is against the law for you to take up your bed.

Moff No Moff YHN (JHN) book available

Wymth That day was a Sabbath. So the Jews said to the man who had been cured, "It is the Sabbath: you must not carry your mat."

ASV So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed.

DRA The Jews therefore said to him that was healed: It is the sabbath; it is not lawful for thee to take up thy bed.

YLT the Jews then said to him that hath been healed, 'It is a sabbath; it is not lawful to thee to take up the couch.'

Drby The Jews therefore said to the healed [man], It is sabbath, it is not permitted thee to take up thy couch.

RV So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed.

Wbstr The Jews therefore said to him that was cured, it is the sabbath; it is not lawful for thee to carry thy bed.

KJB-1769 ¶ The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.
(¶ The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee/you to carry thy bed. )

KJB-1611 ¶ [fn]The Iewes therefore said vnto him that was cured, It is the Sabbath day, it is not lawfull for thee to cary thy bed.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)

5:10 Ier.17.22

Bshps The Iewes therfore sayde vnto hym that was made whole: It is the Sabboth day, it is not lawfull for thee to carie thy bedde.
(The Yews therefore said unto him that was made whole: It is the Sabbath day, it is not lawful for thee/you to carie thy/your bedde.)

Gnva The Iewes therefore said to him that was made whole, It is the Sabbath day: it is not lawfull for thee to cary thy bed.
(The Yews therefore said to him that was made whole, It is the Sabbath day: it is not lawful for thee/you to carry thy/your bed. )

Cvdl Then sayde the Iewes vnto him that was made whole: To daye is ye Sabbath, it is not laufull for the to cary the bed.
(Then said the Yews unto him that was made whole: To day is ye/you_all Sabbath, it is not lawful for the to carry the bed.)

TNT The Iewes therfore sayde vnto him that was made whole. It is the Saboth daye it is not laufull for the to cary thy beed.
(The Yews therefore said unto him that was made whole. It is the Sabbath day it is not lawful for the to carry thy/your beed. )

Wycl Therfor the Jewis seiden to him that was maad hool, It is sabat, it is not leueful to thee, to take awei thi bed.
(Therefore the Yews said to him that was made hool, It is sabbath, it is not lawful to thee/you, to take away thy/your bed.)

Luth Da sprachen die Juden zu dem, der gesund war worden: Es ist heute Sabbat; es ziemt dir nicht, das Bett zu tragen.
(So said the Yuden to to_him, the/of_the healed what/which worden: It is heute Sabbat; it ziemt you/to_you not, the Bett to tragen.)

ClVg Dicebant ergo Judæi illi qui sanatus fuerat: Sabbatum est, non licet tibi tollere grabatum tuum.[fn]
(Dicebant therefore Yudæi illi who sanatus fuerat: Sabbatum it_is, not/no licet to_you tollere grabatum tuum. )

5.10 Dicebant ergo. Judæi observatores litteræ nescientes gratiam qua lex impletur, quæ ab omni servili opere, id est a peccato cessare jubet, unde hic dicitur: Tolle grabatum, etc. Non licet. Non calumniantur de salute qui in sabbato curant animalia, sed de lecti portatione.

5.10 Dicebant ergo. Yudæi observatores litteræ nescientes gratiam which lex impletur, which away all servili opere, id it_is from peccato cessare yubet, whence this it_is_said: Tolle grabatum, etc. Non licet. Non calumniantur about salute who in sabbato curant animalia, but about lecti portatione.

UGNT ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν, καὶ οὐκ ἔξεστίν σοι ἆραι τὸν κράβαττον σου.
(elegon oun hoi Youdaioi tōi tetherapeumenōi, Sabbaton estin, kai ouk exestin soi arai ton krabatton sou.)

SBL-GNT ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ· Σάββατόν ἐστιν, ⸀καὶ οὐκ ἔξεστίν σοι ἆραι τὸν ⸀κράβαττον.
(elegon oun hoi Youdaioi tōi tetherapeumenōi; Sabbaton estin, ⸀kai ouk exestin soi arai ton ⸀krabatton.)

TC-GNT Ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν· [fn]οὐκ ἔξεστί σοι ἆραι τὸν [fn]κράββατον.
(Elegon oun hoi Youdaioi tōi tetherapeumenōi, Sabbaton estin; ouk exesti soi arai ton krabbaton. )

5:10 ουκ ¦ και ουκ CT

5:10 κραββατον ¦ κραβαττον ANT SBL TH WH ¦ κραβαττον σου NA

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / synecdoche

ἔλεγον οὖν οἱ Ἰουδαῖοι

/were/_saying therefore the Jews

Here, the Jews refers to the Jewish leaders. See how you translated this term in 1:19.

Note 2 topic: figures-of-speech / activepassive

τῷ τεθεραπευμένῳ

˱to˲_the_‹one› /having_been/_healed

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, John indicates who did the action in the previous verses. Alternate translation: “to the one whom Jesus had healed”

Σάββατόν ἐστιν

/the/_Sabbath ˱it˲_is

Your language might use an indefinite article rather than the definite article here, since the synagogue ruler is not speaking of a specific Sabbath. Alternate translation: “It is a Sabbath day”

Note 3 topic: figures-of-speech / explicit

οὐκ ἔξεστίν σοι ἆραι τὸν κράβαττον σου

not ˱it˲_/is/_permitting ˱for˲_you /to/_take_up the (Some words not found in SR-GNT: ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ Σάββατόν ἐστιν καὶ οὐκ ἔξεστίν σοι ἆραι τὸν κράββατον σου)

Here, the Jewish leaders (who were probably Pharisees) said this because they thought that the man was doing work by carrying his mat, and so he was disobeying God’s command to rest and not work on the Sabbath. (See: lawofmoses and works and sabbath) If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “it is not permitted for you, according to our law, to carry your mat”

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Jesus’ Final Journey to Jerusalem

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.

Parallel YHN 5:10

Jesus’ Final Journey to Jerusalem