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, orange:accusative/object.
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).
ULTBut the chief priests plotted so that they might also put Lazarus to death;
USTBy contrast, the ruling priests made plans to kill Lazarus as well as Jesus.
BSBSo the chief priests made plans to kill Lazarus as well,
BLBBut the chief priests took counsel, that they might kill Lazarus also,
AICNTBut the chief priests planned to put Lazarus to death as well,
OEBThe chief priests, however, plotted to put Lazarus, as well as Jesus, to death,
WEBBEBut the chief priests conspired to put Lazarus to death also,
WymthThe High Priests, however, consulted together to put Lazarus also to death,
ASVBut the chief priests took counsel that they might put Lazarus also to death;
DRABut the chief priests thought to kill Lazarus also:
YLTand the chief priests took counsel, that also Lazarus they may kill,
DrbyBut the chief priests took counsel that they might kill Lazarus also,
RVBut the chief priests took counsel that they might put Lazarus also to death;
WbstrBut the chief priests consulted that they might put Lazarus also to death;
KJB-1769¶ But the chief priests consulted that they might put Lazarus also to death;
KJB-1611¶ But the chiefe Priests consulted, yt they might put Lazarus also to death, (¶ But the chief Priests consulted, yt they might put Lazarus also to death,)
BshpsBut the hye priestes helde a councell, that they myght put Lazarus to death also, (But the high priests held a councell, that they might put Lazarus to death also,)
GnvaThe hie Priestes therefore consulted, that they might put Lazarus to death also, (The high Priests therefore consulted, that they might put Lazarus to death also, )
CvdlBut ye hye prestes were aduysed to put Lazarus to death also: (But ye/you_all high priests were aduysed to put Lazarus to death also:)
TNTThe hye prestes therfore held a counsell that they myght put Lazarus to deeth also (The high priests therefore held a counsell that they might put Lazarus to death also )
WyclBut the princis of prestis thouyten to sle Lazarus, (But the princes of priests thouyten to slay/kill Lazarus,)
LuthAber die Hohenpriester trachteten danach, daß sie auch Lazarus töteten. (But the Hohenpriester trachteten danach, that they/she/them also Lazarus töteten.)
ClVgCogitaverunt autem principes sacerdotum ut et Lazarum interficerent:[fn] (Cogitaverunt however principes sacerdotum as and Lazarum interficerent: )
12.10Cogitaverunt. Quia non poterant occultare vel negare miraculum, stulte volunt occidere, quasi non possit suscitare occisum qui suscitavit defunctum.
12.10Cogitaverunt. Because not/no they_could occultare or negare miraculum, stulte volunt occidere, as_if not/no possit suscitare occisum who suscitavit defunctum.
UGNTἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς, ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν, (ebouleusanto de hoi arⱪiereis, hina kai ton Lazaron apokteinōsin,)
SBL-GNTἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν, (ebouleusanto de hoi arⱪiereis hina kai ton Lazaron apokteinōsin,)
TC-GNTἘβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν· (Ebouleusanto de hoi arⱪiereis hina kai ton Lazaron apokteinōsin; )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
12:1-50 Two stories build simultaneously. A growing number of people are praising Jesus (this climaxes in 12:12-13), and the authorities are increasingly determined to arrest him and put him to death. • John records three events that occurred just days prior to Passover (12:1-11, 12-19, 20-36). Then he explains why most of the people refused to believe and details Jesus’ final public appeal (12:37-50).
Here, also implies that the chief priests want to kill Lazarus in addition to Jesus, whom they have already plotted to kill in 11:53. If it would be helpful to your readers, you could state this explicitly. Alternate translation: [they might put Lazarus to death in addition to Jesus]
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.
Bethany and Bethphage
Matthew 21:1-17; Mark 11:1-11; Luke 19:28-48; John 12:1-19; see also Matthew 26:6-13; Mark 14:3-9
At the start of Passover one week before he was crucified, Jesus and his disciples traveled to Jerusalem, approaching the city from the east. When they arrived at the village of Bethphage, Jesus mounted a donkey and rode down the Mount of Olives as a humble king entering his capital city. Along the way, many people laid branches and cloaks in his path to welcome him. After Jesus entered the city, he immediately went up to the Temple and drove out the moneychangers and merchants there, and he healed the blind and the lame. Then he traveled nearly two miles outside the city to the village of Bethany to spend the night, which appears to have been where he typically lodged each night while visiting Jerusalem during the crowded Passover festival. Bethany is also where Jesus’ close friends Mary, Martha, and Lazarus lived. One evening while Jesus was there at a large dinner party given in his honor, Martha served the food, and Mary poured expensive perfume on Jesus’ feet and wiped his feet with her hair.
