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parallelVerse INTGENEXOLEVNUMDEUJOSJDGRUTH1SA2SA1KI2KI1CH2CHEZRANEHESTJOBPSAPROECCSNGISAJERLAMEZEDANHOSJOELAMOSOBAYNAMICNAHHABZEPHAGZECMALYHNMARKMATLUKEACTsROM1COR2CORGALEPHPHPCOL1TH2TH1TIM2TIMTITPHMHEBYAC1PET2PET1YHN2YHN3YHNYUDREV

Yhn IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21

Yhn 7 V1V3V5V7V9V11V13V15V17V19V21V23V25V27V29V31V33V35V37V39V41V43V45V47V49V51V53

Parallel YHN 7:2

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.

BI Yhn 7:2 ©

OET (OET-RV)As it was now getting close to the Jewish Feast With Tents,

OET-LVAnd it_was near the feast of_the Youdaiōns the tents.

SR-GNTἮν δὲ ἐγγὺς ἑορτὴ τῶν Ἰουδαίων σκηνοπηγία.
   (Aʸn de engus haʸ heortaʸ tōn Youdaiōn haʸ skaʸnopaʸgia.)

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.


7:2 That 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.

WEBNow the feast of the Jews, the Feast of Booths, was at hand.

WMBNow the Jewish festival, the Feast of Sukkot, was at hand.

NETNow the Jewish feast of Tabernacles was near.

LSVand the celebration of the Jews was near—that of Shelters—

FBVBut as it was almost time for the Jewish festival of the Tabernacles,

TCNTNow the Jewish Feast of Tabernacles was near.

T4TBut when the time of the Jewish celebration called ‘Celebration of Living in Shelters’ was near,

LEBNow the feast of the Jews—the feast of Tabernacles—was near.

BBEBut the feast of the Jews, the feast of tents, was near.

MOFNo MOF YHN (JHN) book available

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 —

DBYNow the tabernacles, the feast of the Jews, was near.

RVNow the feast of the Jews, the feast of tabernacles, was at hand.

WBSNow the Jews' feast of tabernacles was at hand.

KJB-1769Now the Jews’ feast of tabernacles was at hand.

KJB-1611No KJB-1611 YHN (JHN) book available

BBThe Iewes feaste of tabernacles was at hande.
   (The Yews feaste of tabernacles was at hande.)

GNVNowe the Iewes feast of the Tabernacles was at hande.
   (Now the Yews feast of the Tabernacles was at hande. )

CBBut the Iewes feast of Tabernacles was at hande.
   (But the Yews feast of Tabernacles was at hande.)

TNTThe Iewes tabernacle feast was at honde.
   (The Yews tabernacle feast was at honde. )

WYCAnd ther was neiy a feeste dai of the Jewis, Senofegia.
   (And there was neiy a feeste day of the Yewis, Senofegia.)

LUTEs war aber nahe der Juden Fest, der Laubrüst.
   (It was but nahe the Yuden Fest, the Laubrüst.)

CLVErat autem in proximo dies festus Judæorum, Scenopegia.[fn]
   (Erat however in proximo days festus Yudæorum, Scenopegia. )


7.2 Dies 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.


7.2 The_day festus. Non that unus, are because septem, but more eorum quotquot are, as_if unus dicuntur propter unam festivitatem scenopegia festivitas tabernaculorum, because mense septimo Yudæi habitabant in tabernaculis: in memoriam illorum in to_whom patres eorum habitaverunt in deserto.

UGNTἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία.
   (aʸn de engus haʸ heortaʸ tōn Youdaiōn haʸ skaʸnopaʸgia.)

SBL-GNTἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία.
   (aʸn de engus haʸ heortaʸ tōn Youdaiōn haʸ skaʸnopaʸgia. )

TC-GNTἮν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ Σκηνοπηγία.
   (Aʸn de engus haʸ heortaʸ tōn Youdaiōn haʸ Skaʸnopaʸgia. )

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


TSNTyndale Study Notes:

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.


UTNuW Translation Notes:

Note 1 topic: writing-background

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”

Note 2 topic: figures-of-speech / explicit

τῶν Ἰουδαίων

˱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”


BMMBibleMapper.com Maps:

Map

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.

BI Yhn 7:2 ©