YHN 11:52 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). 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.

Text critical issues=minor/spelling Clarity of original=clear Importance to us=normal (All still tentative.)

Key: khaki:verbs, orange:accusative/object, pink:genitive/possessor, red:negative.
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).

ULT and not only for the nation, but so that also the children of God having been scattered would be gathered together into one.)

UST He was also prophesying that Jesus would die, not only for the Jewish people, but also in order to gather into one people all the children of God whom God has dispersed throughout the world.)

BLB and not for the nation only, but also that children of God, those having been scattered, He might gather together into one.

AICNT and not for the nation only, but also to gather into one the children of God who are scattered abroad.

OEB And not for the nation only, but also that he might unite in one body the children of God now scattered far and wide.

WEBBE and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad.

WMBB (Same as above)

NET and not for the Jewish nation only, but to gather together into one the children of God who are scattered.)

LSV and not for the nation only, but that also the children of God, who have been scattered abroad, He may gather together into one.

FBV And this was not just for the Jewish nation, but for all the scattered children of God so that they might be gathered together and be made into one.

TCNT and not only for the nation, but also to gather together and unite the children of God scattered abroad.)

T4T But he was also prophesying that Jesus would die, not just for the Jews, but for all the people living in other lands who would belong to God, in order that he would unite all of them into one group.

LEB and not for the nation only, but also that the children of God who are scattered would be gathered into one.)

BBE And not for that nation only, but for the purpose of uniting in one body the children of God all over the world.

Moff and not merely for the nation but to gather into one the scattered children of God.)

Wymth and not for the nation only, but in order to unite into one body all the far-scattered children of God.

ASV and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad.

DRA And not only for the nation, but to gather together in one the children of God, that were dispersed.

YLT and not for the nation only, but that also the children of God, who have been scattered abroad, he may gather together into one.

Drby and not for the nation only, but that he should also gather together into one the children of [fn]God who were scattered abroad.

11.52 Elohim

RV and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad.

SLT And not for the nation alone, but that also the children of God, scattered, should be gathered into one.

Wbstr And not for that nation only, but that also he should assemble in one the children of God that were scattered abroad.

KJB-1769 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

KJB-1611 And not for that nation only, but that also hee should gather together in one, the children of God that were scattered abroad.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps And not for the people only: but that he shoulde gather together in one, the chyldren of God, that were scattered abrode.
(And not for the people only: but that he should gather together in one, the children of God, that were scattered abroad.)

Gnva And not for that nation onely, but that he shoulde gather together in one the children of God, which were scattered.
(And not for that nation only, but that he should gather together in one the children of God, which were scattered. )

Cvdl and not for the people onely, but that he shulde gather together the children of God, which were scatered abrode:
(and not for the people only, but that he should gather together the children of God, which were scattered abroad:)

TNT and not for the people only but that he shuld gader to geder in one the chyldren of God which were scattered abroode.
(and not for the people only but that he should gader together in one the children of God which were scattered abroade. )

Wycl and not oneli for the folc, but that he schulde gadere in to oon the sones of God that weren scaterid.
(and not only for the folk/people, but that he should gather in to one the sons of God that were scattered.)

Luth und nicht für das Volk allein, sondern daß er die Kinder Gottes, die zerstreuet waren, zusammenbrächte.
(and not for/in_favour_of the people alone/only, rather that he the children God’s, the scattered were, togetherbrächte.)

ClVg et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum.[fn]
(and not/no only for nation, but as children of_God, who/which they_were dispersed, congregaret in/into/on one. )

11.52 Pro gente. Judæorum, scilicet in qua erant oves, hoc tantum Caiphas. Sed quia noverat evangelista esse alias oves, addidit: Sed ut filios Dei qui erant dispersi congregare. Filii prædestinatione, sicut et oves in Isræl, nondum enim erant, quia nondum crediderant.

11.52 For nation. Jews, namely in/into/on which they_were sheep, this only Caiphas. But because he_knew evangelist to_be others sheep, added: But as children of_God who/which they_were dispersed congregare. Children beforedestinatione, like and sheep in/into/on Israel, not_yet because they_were, because not_yet crediderant.

UGNT καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ’ ἵνα καὶ τὰ τέκνα τοῦ Θεοῦ, τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν.
(kai ouⱪ huper tou ethnous monon, all’ hina kai ta tekna tou Theou, ta dieskorpismena sunagagaʸ eis hen.)

SBL-GNT καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν.
(kai ouⱪ huper tou ethnous monon, allʼ hina kai ta tekna tou theou ta dieskorpismena sunagagaʸ eis hen.)

RP-GNT καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ' ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν.
(kai ouⱪ huper tou ethnous monon, all' hina kai ta tekna tou theou ta dieskorpismena sunagagaʸ eis hen.)

TC-GNT καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ᾽ ἵνα καὶ τὰ τέκνα τοῦ Θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν.
(kai ouⱪ huper tou ethnous monon, all hina kai ta tekna tou Theou ta dieskorpismena sunagagaʸ eis hen. )

Key for above GNTs: yellow:punctuation differs, orange:accents differ, 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.

11:52a

and not only for the nation,

and not only for that nation,
And/But his death would be for the benefit of others too.

and not only for the nation: This phrase indicates that Jesus’ death was not for the benefit of the Jewish nation alone. In some languages it may be natural to begin a new sentence here, supplying a verb. For example:

Jesus would not die only for the Jewish nation

the nation: This phrase refers again to the Jewish nation. If you made that explicit in 11:51c, it may be natural to indicate this here by saying the following:

that nation

11:52b

but also for the scattered children of God, to gather them together into one.

but also to gather together into one group all the scattered people who are God’s people everywhere.
He was going to die for all God's scattered children, to bring them all together and make them one.

but: The Greek word that the BSB translates as but connects the negative statement in 11:52a to the positive statement here in 11:52b. Here the negative statement (“not for the nation only”) is completed by the positive statement (“to gather into one the dispersed children of God”). The words “not…only” in 11:52a indicate that there is an additional purpose for Jesus’ death. John tells the additional purpose here in 11:52b. Translate the connection between the two clauses in a way that is natural in your language. Here are some possibilities:

Do not use a connector. For example:
Yet Jesus would not die just for the Jewish nation. He would die to bring together all of God’s scattered people. (CEV)
Follow the BSB and use but. For example:
and not for the Jewish nation only, but to gather together into one the children of God who are scattered (NET)
Reverse the clauses in 11:52a–b and translate the positive statement first. For example:
^52bAnd Jesus would die to gather into one all the dispersed children of God. ^52aHe would not die just for the benefit of the Jewish nation.
^52bJesus was about to die to unite the scattered people of God. ^52aHis death would benefit them all, not the Jewish nation alone.
Find another way to introduce an additional reason for the Jews to hate Jesus. For example:
Jesus would die for their nation and for God’s scattered children to bring them all together and make them one. (NCV)

The additional reason in 11:52b tells an additional purpose for Jesus’ death. This second purpose is the one that is emphasized. You may want to emphasize this second purpose in your translation. For example:

and even though it was great for Jesus to die for the Jewish nation, it was even greater that he would die to gather all of God’s scattered children into one body.

the scattered children of God: This phrase refers to people who trust in God around the world, from every nation and people group. Here is another way to translate this phrase:

God’s scattered people (CEV)

scattered: This word means “divided up and spread around.” God’s people were not living in Israel alone but in many countries around the world. It may be natural to make this explicit. For example:

all God’s children who live in many countries/places

to gather them together into one: The Greek phrase that the BSB translates as gather them together into one means “bring together, make one, unite.” For example:

to bring together into one body all the scattered people of God (GNT)

and for God’s scattered children to bring them all together and make them one (NCV)

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / synecdoche

τοῦ ἔθνους

the nation

See how you translated nation in the previous verse.

Note 2 topic: figures-of-speech / metaphor

τὰ τέκνα τοῦ Θεοῦ

(Some words not found in SR-GNT: καί οὐχ ὑπέρ τοῦ ἔθνους μόνον ἀλλʼ ἵνα καί τά τέκνα τοῦ Θεοῦ τά διεσκορπισμένα συναγάγῃ εἰς ἕν)

John uses the word children to express the relationship between God and those who trust Jesus for salvation. That relationship is like the relationship between children and their father. See the discussion of this phrase in the General Notes to chapter 1. Since this is an important metaphor in the Bible, you should keep it in your translation. However, you can use a simile if it might confuse your readers. Alternate translation: [those who are like God’s children]

Note 3 topic: figures-of-speech / activepassive

ἵνα καὶ τὰ τέκνα τοῦ Θεοῦ, τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν

in_order_that (Some words not found in SR-GNT: καί οὐχ ὑπέρ τοῦ ἔθνους μόνον ἀλλʼ ἵνα καί τά τέκνα τοῦ Θεοῦ τά διεσκορπισμένα συναγάγῃ εἰς ἕν)

If your language does not use the passive voice, you could express the ideas of these two passive phrases in active forms or in another way that is natural in your language. You may need to change the sentence structure in order to do this. Alternate translation: [so that also Jesus would gather together into one the children of God whom God had scattered]

Note 4 topic: figures-of-speech / ellipsis

συναγάγῃ εἰς ἕν

˓may˒_gather_together into one

John is leaving out a word that some languages would need in order for the sentence to be complete. The word people is implied by the context. If it would be helpful in your language, you could supply these words from the context. Alternate translation: [would be gathered into one people]

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 11:52

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

Paragraph 11:49–52

11:52a

11:52b

Jesus’ Final Journey to Jerusalem