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, light-green:nominative/subject, 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).
ULTBut the one having been healed did not know who it was, for Jesus had gone away secretly, a crowd being in the place.
USTHowever, the man whom Jesus had healed did not know who had healed him, because Jesus had left the man without being noticed, since that area was crowded.
BSB § But the man who was healed did not know who it was, for Jesus had slipped away while the crowd was there.
BLBAnd the one having been healed did not know who it is, for Jesus had moved away, a crowd being in the place.
AICNT[But][fn] the one who was {healed}[fn] did not know who it was, {for}[fn] Jesus had slipped away, there being a crowd in the place.
5:13,But: Absent from some manuscripts. D(05) Latin(d).
5:13,healed: Some manuscripts read “weak.” D(05) Latin(b d)
5:13,for: Some manuscripts read “but.” 𝔓75 Latin(ff2 )
OEBBut the man who had been restored did not know who it was; for Jesus had moved away, because there was a crowd there.
LSB But the man who was healed did not know who it was, for Jesus had slipped away while there was a crowd in that place.
WEBBEBut he who was healed didn’t know who it was, for Jesus had withdrawn, a crowd being in the place.
WMBBBut he who was healed didn’t know who it was, for Yeshua had withdrawn, a crowd being in the place.
NETBut the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.
LSVBut he that was healed had not known who He is, for Jesus moved away, a multitude being in the place.
FBVHowever, the man who'd been healed didn't know who it was, for Jesus had slipped away into the surrounding crowd.
TCNTBut the man who had been healed did not know who it was, for Jesus had slipped away, since there was a crowd in that place.
T4TBut since Jesus had disappeared in the crowd without telling the man his name, the man did not know who it was who had healed him.
LEBBut the one who was healed did not know who it was, for Jesus had withdrawn while[fn] a crowd was in the place. ¶
5:13*Here “while” is supplied as a component of the temporal genitive absolute participle (“was”)
BBENow he who had been made well had no knowledge who it was, Jesus having gone away because of the number of people who were in that place.
WymthBut the man who had been cured did not know who it was; for Jesus had passed out unnoticed, there being a crowd in the place.
ASVBut he that was healed knew not who it was; for Jesus had conveyed himself away, a multitude being in the place.
DRABut he who was healed, knew not who it was; for Jesus went aside from the multitude standing in the place.
YLTBut he that was healed had not known who he is, for Jesus did move away, a multitude being in the place.
DrbyBut he that had been healed knew not who it was, for Jesus had slidden away, there being a crowd in the place.
RVBut he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in the place.
WbstrAnd he that was healed knew not who it was: for Jesus had conveyed himself away, a multitude being in that place.
KJB-1769And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.
KJB-1611[fn]And he that was healed, wist not who it was: for Iesus had conueyed himselfe away, a multitude being in that place. (Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)
BshpsAnd he that was healed, wyste not who it was. For Iesus had gotten him selfe awaye, because that there was prease of people in that place. (And he that was healed, wyste not who it was. For Yesus/Yeshua had gotten himself away, because that there was prease of people in that place.)
GnvaAnd he that was healed, knewe not who it was: for Iesus had conueied himselfe away from the multitude that was in that place. (And he that was healed, knew not who it was: for Yesus/Yeshua had conueied himself away from the multitude that was in that place. )
CvdlBut he that was healed, wyst not who he was: for Iesus had gotte him self awaye, because there was moch people. (But he that was healed, wyst not who he was: for Yesus/Yeshua had gotte him self away, because there was much people.)
TNTAnd he that was healed wist not who it was. For Iesus had gotte him selfe awaye be cause that ther was preace of people in the place. (And he that was healed wist not who it was. For Yesus/Yeshua had gotte himself away be cause that there was preace of people in the place. )
WyclBut he that was maad hool, wiste not who it was. And Jhesus bowide awei fro the puple, that was set in the place. (But he that was made hool, wiste not who it was. And Yhesus bowide away from the people, that was set in the place.)
LuthDer aber gesund war worden, wußte nicht, wer er war; denn JEsus war gewichen, da so viel Volks an dem Ort war. (The but healed what/which worden, knew not, who he war; because Yesus what/which gewichen, there so many peoples at to_him place was.)
ClVgIs autem qui sanus fuerat effectus, nesciebat quis esset. Jesus enim declinavit a turba constituta in loco.[fn] (Is however who sanus fuerat effectus, nesciebat who/any esset. Yesus because declinavit from turba constituta in loco. )
5.13Nesciebat quis esset. In turba positus non agnovit Jesum, sed post in templo. In quo docemur, ut quisquis vult ad visionem Dei pervenire, fugiat turbam suorum affectuum et nequitiam hominum, et adeat templum internæ orationis.
5.13Nesciebat who/any esset. In turba positus not/no agnovit Yesum, but after in temple. In quo docemur, as quiswho/any vult to vision of_God pervenire, fugiat turbam suorum affectuum and nequitiam of_men, and adeat templum internæ orationis.
UGNTὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν, ὁ γὰρ Ἰησοῦς ἐξένευσεν, ὄχλου ὄντος ἐν τῷ τόπῳ. (ho de iatheis ouk aʸdei tis estin, ho gar Yaʸsous exeneusen, oⱪlou ontos en tōi topōi.)
SBL-GNTὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν, ὁ γὰρ Ἰησοῦς ἐξένευσεν ὄχλου ὄντος ἐν τῷ τόπῳ. (ho de iatheis ouk aʸdei tis estin, ho gar Yaʸsous exeneusen oⱪlou ontos en tōi topōi.)
TC-GNTὉ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν· ὁ γὰρ Ἰησοῦς ἐξένευσεν, ὄχλου ὄντος ἐν τῷ τόπῳ. (Ho de iatheis ouk aʸdei tis estin; ho gar Yaʸsous exeneusen, oⱪlou ontos en tōi topōi. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
5:1-40 This chapter reads like a courtroom drama, with a description of the crime (5:1-15), followed by a decision to prosecute (5:16), a description of the charges (5:18), and Jesus’ defense (5:17, 19-40).
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: [the one whom Jesus had healed]
John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: [who it was who had healed him]
This could refer to: (1) the reason why Jesus left secretly. Alternate translation: [because a crowd was in the place] (2) the time when Jesus left secretly. Alternate translation: [while a crowd was in the place]
The word crowd is a singular noun that refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: [a group of people] or [many 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.
