Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object.
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).
ULTHowever, no one was speaking openly about him, because of the fear of the Jews.
USTNevertheless, the people were afraid of the Jewish leaders, so they didn’t speak about Jesus in public.
BSB § Yet no one would speak publicly about Him for fear of the Jews.
BLBBut no one was speaking publicly about Him, because of the fear of the Jews.
AICNTHowever, no one spoke openly about him for fear of the Jews.
OEBNo one, however, spoke freely about him, because they were afraid of the authorities.
LSB Yet no one was speaking openly about Him for fear of the Jews.
WEBYet no one spoke openly of him for fear of the Jews.
WMBYet no one spoke openly of him for fear of the Judeans.
NETHowever, no one spoke openly about him for fear of the Jewish leaders.
LSVno one, however, was speaking freely about Him, through fear of the Jews.
FBVBut no one dared to speak openly about him because they were afraid of what the Jewish leaders would do to them.
TCNTNo one, however, was speaking openly about him for fear of the Jews.
T4TBut no one was speaking so that others could hear them, because they were afraid of the Jewish leaders[SYN].
LEBHowever, no one was speaking openly about him for fear of the Jews.
BBEBut no man said anything about him openly for fear of the Jews.
MOFNo MOF YHN (JHN) book available
ASVYet no man spake openly of him for fear of the Jews.
DRAYet no man spoke openly of him, for fear of the Jews.
YLTno one, however, was speaking freely about him, through fear of the Jews.
DBYHowever, no one spoke openly concerning him on account of [their] fear of the Jews.
RVHowbeit no man spake openly of him for fear of the Jews.
WBSYet, no man spoke openly of him, for fear of the Jews.
KJB-1769Howbeit no man spake openly of him for fear of the Jews.
KJB-1611No KJB-1611 YHN (JHN) book available
BBHowebeit, no man spake openlye of hym, for feare of the Iewes. (Howebeit, no man spake openlye of him, for fear of the Yewes.)
GNVHowbeit no man spake openly of him for feare of the Iewes. (Howbeit no man spake openly of him for fear of the Yewes. )
CBHowbeit no man spake frely of him, for feare of the Iewes. (Howbeit no man spake frely of him, for fear of the Yewes.)
TNTHow be it no man spake openly of him for feare of the Iewes (How be it no man spake openly of him for fear of the Yews )
WYCnetheles no man spak opynli of hym, for drede of the Jewis. (netheles no man spoke opynli of him, for drede of the Yewis.)
LUTNiemand aber redete frei von ihm um der Furcht willen vor den Juden. (Niemand but talked frei from him around/by/for the Furcht willen before/in_front_of the Yuden.)
CLVNemo tamen palam loquebatur de illo propter metum Judæorum. (Nemo tamen palam loquebatur about illo propter metum Yudæorum. )
UGNTοὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ, διὰ τὸν φόβον τῶν Ἰουδαίων. (oudeis mentoi parraʸsia elalei peri autou, dia ton fobon tōn Youdaiōn.)
SBL-GNTοὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων. (oudeis mentoi parraʸsia elalei peri autou dia ton fobon tōn Youdaiōn. )
TC-GNTΟὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων. (Oudeis mentoi parraʸsia elalei peri autou dia ton fobon tōn Youdaiōn. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
7:1-52 This chapter is another account of Jesus during a Jewish festival, the Festival of Shelters. Jesus used elements of the festival to reveal his true identity to his Jewish compatriots and to show that he had fulfilled the festival’s essential meaning (see 7:37-39; 8:12).
John is using of to describe the fear that the people had for the Jewish leaders. If this use of the possessive form would be confusing in your language, you could use a different expression. Alternate translation: “because of their fear that the Jews would harm them”
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.
