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.
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(Now the festival of the Jews, the Shelter Festival, was near.)
UST(Now at that time the Jewish Shelters celebration was about to take place.)
BSBHowever, the Jewish Feast of Tabernacles [fn] was near.
7:2That is, Sukkot, the autumn feast of pilgrimage to Jerusalem; also translated as the Feast of Booths or the Feast of Shelters and originally called the Feast of Ingathering (see Exodus 23:16 and Exodus 34:22).
BLBNow the feast of the Jews, that of Booths, was near.
AICNTNow the feast of the Jews, the Feast of Tabernacles, was near.
OEBWhen the Jewish Festival of Tabernacles was near,
LSB Now the feast of the Jews, the Feast of Booths, was near.
WEBBENow the feast of the Jews, the Feast of Booths, was at hand.
WMBBNow the Jewish festival, the Feast of Sukkot, was at hand.
WymthBut the Jewish Festival of the Tent-Pitching was approaching.
ASVNow the feast of the Jews, the feast of tabernacles, was at hand.
DRANow the Jews’ feast of tabernacles was at hand.
YLTand the feast of the Jews was nigh — that of tabernacles —
DrbyNow the tabernacles, the feast of the Jews, was near.
RVNow the feast of the Jews, the feast of tabernacles, was at hand.
WbstrNow the Jews' feast of tabernacles was at hand.
KJB-1769Now the Jews’ feast of tabernacles was at hand.
KJB-1611[fn]Now the Iewes feast of Tabernacles was at hand. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsThe Iewes feaste of tabernacles was at hande. (The Yews feaste of tabernacles was at hand.)
GnvaNowe the Iewes feast of the Tabernacles was at hande. (Now the Yews feast of the Tabernacles was at hand. )
CvdlBut the Iewes feast of Tabernacles was at hande. (But the Yews feast of Tabernacles was at hand.)
TNTThe Iewes tabernacle feast was at honde. (The Yews tabernacle feast was at honde. )
WyclAnd ther was neiy a feeste dai of the Jewis, Senofegia. (And there was neiy a feast day of the Yewis, Senofegia.)
LuthEs war aber nahe der Juden Fest, der Laubrüst. (It what/which but nahe the/of_the Yuden Fest, the/of_the Laubrüst.)
ClVgErat autem in proximo dies festus Judæorum, Scenopegia.[fn] (Erat however in the_next days festus Yudæorum, Scenopegia. )
7.2Dies festus. Non quod unus, sunt enim septem, sed more eorum quotquot sunt, quasi unus dicuntur propter unam festivitatem scenopegia festivitas tabernaculorum, quia mense septimo Judæi habitabant in tabernaculis: in memoriam illorum in quibus patres eorum habitaverunt in deserto.
7.2The_day festus. Non that unus, are because septem, but more their quotquot are, as_if unus dicuntur propter unam festivitatem scenopegia festivitas tabernaculorum, because a_month septimo Yudæi habitabant in tabernaculis: in memoriam illorum in to_whom patres their habitaverunt in deserto.
7:2 Jewish men were required to come to the Temple for the Festival of Shelters (Exod 23:14-17; Deut 16:16), an annual seven-day autumn harvest festival in Jerusalem six months after Passover (John 6:4). People lived in temporary shelters for the seven days as a reminder of the tents Israel used for forty years in the wilderness.
In this verse John briefly stops telling about the events in the story in order to give background information about when the events happened. Use the natural form in your language for expressing background information. Alternate translation: “This event took place near the time of the Shelters Festival, the festival of the Jews”
Unlike in the previous verse and throughout this chapter, the Jews here refers to the Jewish people in general. It does not refer to the Jewish leaders. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “of the Jewish 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.
