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AICNT Nor do you {consider}[fn] that it is to {your}[fn] advantage that one man should die for the people, and not that the whole nation should perish.”
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 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.”
WMBB (Same as above)
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.”
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 No Moff YHN (JHN) book available
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.
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 [fn]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 apart from footnotes)
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 perishe.)
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 perishe.)
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 think, that it spedith to you, that o man die for the people, and that all the folc perish not.)
Luth bedenket auch nichts; es ist uns besser, ein Mensch sterbe für das Volk, denn daß das ganze Volk verderbe.
(bedenket also nothing; it is us/to_us/ourselves besser, a person die for the people, because that the ganze people verderbe.)
ClVg nec cogitatis quia expedit vobis ut unus moriatur homo pro populo, et non tota gens pereat.
(nec cogitatis because expedit to_you as unus moriatur human for to_the_people, and not/no tota gens 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.)
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. )
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
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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.