YHN 11:50 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance to us=normal Speaker(s)=Narrator (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, 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 RV alignments are incomplete (and may occasionally be wrong).

GHT Nor you-are-word-izing/reckoning/accounting-selves that it-is-carrying/bearing-together to {us} in-which-place one man would-die-off/away over/for-the-sake of {the people} and not the whole nation would-perish-off/away."

ULT You do not consider that it is better for you that one man would die for the people, and the whole nation would not perish.”

UST You do not realize that it would be much better for you to have one man die on behalf of the people than let the Romans kill all of the Jewish people.”

BSB You do not realize that it is better for you that one man die for the people [than that] the whole nation perish.”

MSB You do not realize that it is better for us[fn] that one man die for the people [than that] the whole nation perish.”

11:50 CT for you

BLB nor do you consider that it is profitable for you that one man should die for the people, and the whole nation should not perish."

AICNT Nor do you consider that it is to {your}[fn] advantage that one man should die for the people, and not that the whole nation should perish.”

11:50, your: 𝔓45 𝔓66 B(03) D(05) Latin(a b d e ff²) Syriac(sy) ‖ Some manuscripts read “our.” A(02) W(032) BYZ TR ‖ Absent from ℵ(01).

OEB ‘You are utterly mistaken. You do not consider that it is better for you that one person should die for the people, rather than the whole nation should be destroyed.’

WEBBE & WMBB nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.”

NET You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.”

LSV nor reason that it is good for us that one man may die for the people, and not the whole nation perish.”

FBV “Can't you see that it's better for you that one man die for the people so that the whole nation won't be destroyed?”

TCNT nor do you consider that it is better for [fn]us to have one man die for the people than to have the whole nation perish.”

11:50 us ¦ you CT

T4T You do not realize that it would be much better for us if one man died for the sake of the people rather than that the Romans kill all the people of our Jewish nation.”

LEB Nor do you consider that it is profitable for you that one man should die for the people, and the whole nation not perish.”

BBE You do not see that it is in your interest for one man to be put to death for the people, so that all the nation may not come to destruction.

Moff you do not understand it is in your own interests that one man should die for the People, instead of the whole nation being destroyed."

Wymth You do not reflect that it is to your interest that one man should die for the people rather than the whole nation perish."

ASV nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.

DRA Neither do you consider that it is expedient for you that one man should die for the people, and that the whole nation perish not.

YLT nor reason that it is good for us that one man may die for the people, and not the whole nation perish.'

Drby nor consider that it is profitable for you that one man die for the people, and not that the whole nation perish.

RV nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.
(nor do ye/you_all take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.)

SLT Neither turn ye in your thoughts that it is profitable to us, that one man die for the people, and the nation perish not.

Wbstr Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

KJB-1769 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

KJB-1611 Nor consider that it is expedient for vs, that one man should die for the people, and that the whole nation perish not.
(Modernised spelling is same as from KJB-1769 above)

Bshps Nor consider, that it is expedient for vs, that one man dye for the people, and not that all the people perishe.
(Nor consider, that it is expedient for us, that one man dye for the people, and not that all the people perish.)

Gnva Nor yet doe you consider that it is expedient for vs, that one man die for the people, and that the whole nation perish not.
(Nor yet do you consider that it is expedient for us, that one man die for the people, and that the whole nation perish not.)

Cvdl It is better for us that one ma dye for the people, then that all the people shulde perishe.
(It is better for us that one man dye for the people, then that all the people should perish.)

TNT nor yet consider that it is expedient for vs that one man dye for the people and not that all the people perisshe.
(nor yet consider that it is expedient for us that one man dye for the people and not that all the people perisshe.)

Wycl Ye witen nothing, ne thenken, that it spedith to you, that o man die for the puple, and that al the folc perische not.
(Ye/You_all perceive nothing, nor thenken, that it benefits to you, that o man die for the people, and that all the folk/people perish not.)

Luth bedenket auch nichts; es ist uns besser, ein Mensch sterbe für das Volk, denn daß das ganze Volk verderbe.
(consider also nothing; it is us/to_us/ourselves better, a person die for/in_favour_of the people, because/than that the whole/all people spoil/ruin(v).)

ClVg nec cogitatis quia expedit vobis ut unus moriatur homo pro populo, et non tota gens pereat.
(but_not you_think because it’s_convenient to_you(pl) as one die man for to_the_people, and not/no the_whole nation pereat.)

UGNT οὐδὲ λογίζεσθε, ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.
(oude logizesthe, hoti sumferei humin hina heis anthrōpos apothanaʸ huper tou laou, kai maʸ holon to ethnos apolaʸtai.)

SBL-GNT οὐδὲ ⸀λογίζεσθε ὅτι συμφέρει ⸀ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.
(oude ⸀logizesthe hoti sumferei ⸀humin hina heis anthrōpos apothanaʸ huper tou laou kai maʸ holon to ethnos apolaʸtai.)

RP-GNT οὐδὲ διαλογίζεσθε ὅτι συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.
(oude dialogizesthe hoti sumferei haʸmin hina heis anthrōpos apothanaʸ huper tou laou, kai maʸ holon to ethnos apolaʸtai.)

TC-GNT οὐδὲ [fn]διαλογίζεσθε ὅτι συμφέρει [fn]ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.
(oude dialogizesthe hoti sumferei haʸmin hina heis anthrōpos apothanaʸ huper tou laou, kai maʸ holon to ethnos apolaʸtai.)

11:50 διαλογιζεσθε ¦ λογιζεσθε ᴄᴛ

11:50 ημιν ¦ υμιν ᴄᴛ

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

SOTN SIL Open Translator’s Notes:

Section 11:45–57: The Jewish leaders plotted to kill Jesus

This section tells that many Jews who saw Jesus raise Lazarus believed in him. But others reported him to the Pharisees. The council met to discuss what to do with Jesus. They were afraid that if everyone believed in Jesus, the Roman government would destroy the Jewish temple and nation. The high priest Caiaphas said that it was better for Jesus to die than the whole nation be destroyed. That was true, but not in the way that Caiaphas meant. Jesus’ death would bring salvation to all people.

Jesus no longer walked around in public and stayed in Ephraim. When people went to Jerusalem for the Passover feast, they looked for Jesus, thinking that he would not go there. That was because the chief priests and Pharisees had ordered people to tell them if they knew where Jesus was. Then they could arrest him.

Here are some other possible headings for this section:

The Jewish council decided to kill Jesus

The plot to kill Jesus

Paragraph 11:49–52

A Pharisee named Caiaphas spoke up in the council meeting. He said that Jesus should die for the nation.

11:50a

You do not realize that

You^(plur) fail to see/understand that
You^(plur) need to realize that

You do not realize that: The words You do not realize introduce something that Caiaphas thought that the council members should know but did not. For example:

You haven’t even considered this: (GW)

You fail to see that (NJB)

11:50b

it is better for you that one man die for the people

it is better for you^(plur) to allow one man to die for the benefit of the/this people
it is to your^(plur) advantage that this one man should die for the Jewish people.
it is in your^(plur) interests that this one man should be punished with death to save our^(incl) people.

it is better for you: This clause introduces something that Caiaphas thought would benefit the Jewish council. Here is another way to translate this clause:

it is to your advantage (NJB)

that one man die for the people: This expression indicates that Caiaphas thought that Jesus should be killed in order to save the people of Israel. He implied that if Jesus died, the people of Israel would not die. The Romans would not come and destroy the nation. Here are other ways to translate this expression:

that this one man should die for the benefit of ⌊our^(incl)⌋ people

that one man should be put to death to save the people

11:50c

than that the whole nation perish.”

rather than that the/this entire nation be destroyed/ruined.”
Otherwise the entire country/people will come to ruin.”

than that the whole nation perish: This expression indicates the bad thing that Caiaphas thought would happen if Jesus did not die. That bad thing was that the nation of Israel would be destroyed. Caiaphas expected that the Romans would destroy the whole nation, that is, its leadership, rights, institutions, and independence. The nation of Israel would cease to exist as a nation. Here are other ways to translate this expression:

rather than causing the destruction of the whole nation

so that the whole country will not be destroyed

instead of having the whole nation destroyed (GNT)

General Comment on 11:50b–c

11:50b–c compares two possibilities. Consider how it is most natural in your language to make such a comparison. For example:

it is better for you to have one man die for the people, instead of having the whole nation destroyed (GNT)

it is better for you that one man should die for the people, not that the whole nation should perish (ESV)

It is good for you that this one man should die for the people. It is not good that the whole nation should perish/die.

General Comment on 11:50a–c

Verse 11:50 is a strong statement. In some languages it may be natural to express this as a rhetorical question. For example:

Don’t you realize that it is better for you to have one man die for the people, instead of having the whole nation destroyed? (GNT)

BMM BibleMapper.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.

Parallel YHN 11:50