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OETOET-RVOET-LVULTUSTBSBBLBAICNTOEBWEBWMBNETLSVFBVTCNTT4TLEBBBEMOFJPSASVDRAYLTDBYRVWBSKJBBBGNVCBTNTWYCSR-GNTUHBRelated Parallel InterlinearReferenceDictionarySearch

parallelVerse INTGENEXOLEVNUMDEUJOSJDGRUTH1SA2SA1KI2KI1CH2CHEZRANEHESTJOBPSAPROECCSNGISAJERLAMEZEDANHOSJOELAMOSOBAYNAMICNAHHABZEPHAGZECMALYHNMARKMATLUKEACTsROM1COR2CORGALEPHPHPCOL1TH2TH1TIM2TIMTITPHMHEBYAC1PET2PET1YHN2YHN3YHNYUDREV

Yhn IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21

Yhn 12 V1V3V5V7V9V11V13V15V19V21V23V25V27V29V31V33V35V37V39V41V43V45V47V49

Parallel YHN 12:17

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 12:17 ©

OET (OET-RV) People in the crowd were telling each other about how they’d been with Yeshua when he’d called Lazarus out from the burial chamber and brought him back to life,

OET-LVTherefore the crowd was_testifying which being with him, when he_called the Lazaros out_of the tomb, and raised him from the_dead.

SR-GNTἘμαρτύρει οὖν ὄχλος ὢν μετʼ αὐτοῦ, ὅτε τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου, καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν. 
   (Emarturei oun ho oⱪlos ho ōn metʼ autou, hote ton Lazaron efōnaʸsen ek tou mnaʸmeiou, kai aʸgeiren auton ek nekrōn.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, 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 Then testified the crowd being with him when he called Lazarus out of the tomb and raised him up from the dead.

UST The crowd of people that was following along with Jesus kept telling others that they had seen Jesus summon Lazarus to come out of the tomb and had seen Jesus make him alive again after he had died.


BSB § Meanwhile, many people continued to testify that they had been with Jesus when He called Lazarus from the tomb and raised him from the dead.

BLB Therefore the crowd being with Him when He called Lazarus out of the tomb and raised him out from the dead, continued to bear witness.

AICNT So the crowd that was with him when he called Lazarus out of the tomb and raised him from the dead bore witness.

OEB Meanwhile the people who were with him, when he called Lazarus out of the tomb and raised him from the dead, were telling what they had seen.

WEB The multitude therefore that was with him when he called Lazarus out of the tomb and raised him from the dead was testifying about it.

NET So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.

LSV The multitude, therefore, who are with Him, were testifying that He called Lazarus out of the tomb, and raised him out of the dead;

FBV Many in the crowd had seen Jesus call Lazarus from the tomb and raise him from the dead and were telling the story.

TCNT Now the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead was testifying about it.

T4T The crowd that was with him continued to tell other people that he called Lazarus to come out of the tomb, and that Lazarus had then become alive again.

LEB So the crowd who was with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify.

BBE Now the people who were with him when his voice came to Lazarus in the place of the dead, and gave him life again, had been talking about it.

MOFNo MOF YHN (JHN) book available

ASV The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness.

DRA The multitude therefore gave testimony, which was with him, when he called Lazarus out of the grave, and raised him from the dead.

YLT The multitude, therefore, who are with him, were testifying that he called Lazarus out of the tomb, and did raise him out of the dead;

DBY The crowd therefore that was with him bore witness because he had called Lazarus out of the tomb, and raised him from among [the] dead.

RV The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness.

WBS The people therefore that were with him when he called Lazarus out of his grave, and raised him from the dead, bore testimony.

KJB The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.

BB The people that was with him, when he called Lazarus out of his graue, and raysed hym from death, bare recorde.
  (The people that was with him, when he called Lazarus out of his graue, and raised him from death, bare recorde.)

GNV The people therefore that was with him, bare witnesse that hee called Lazarus out of the graue, and raised him from the dead.
  (The people therefore that was with him, bare witness that he called Lazarus out of the graue, and raised him from the dead. )

CB The people that was with him whan he called Lazarus out of ye graue and raysed him from the deed, commended the acte.
  (The people that was with him when he called Lazarus out of ye/you_all graue and raised him from the dead, commended the acte.)

TNT The people that was with him when he called Lazarus out of his grave and raysed him from deeth bare recorde.
  (The people that was with him when he called Lazarus out of his grave and raised him from death bare recorde. )

WYC Therfor the puple bar witnessyng, that was with hym, whanne he clepide Lazarus fro the graue, and reiside hym fro deth.
  (Therefore the people bar witnessing, that was with him, when he called Lazarus from the graue, and reiside him from death.)

LUT Das Volk aber, das mit ihm war, da er Lazarus aus dem Grabe rief und von den Toten auferweckte, rühmete die Tat.
  (The people but, the with him war, there he Lazarus out of to_him grave rief and from the Toten auferweckte, rühmete the Tat.)

CLV Testimonium ergo perhibebat turba, quæ erat cum eo quando Lazarum vocavit de monumento, et suscitavit eum a mortuis.
  (Testimonium ergo perhibebat turba, which was when/with eo when Lazarum vocavit about monumento, and suscitavit him a mortuis. )

UGNT ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετ’ αὐτοῦ, ὅτε τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου, καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.
  (emarturei oun ho oⱪlos ho ōn met’ autou, hote ton Lazaron efōnaʸsen ek tou mnaʸmeiou, kai aʸgeiren auton ek nekrōn.)

SBL-GNT ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετʼ αὐτοῦ ὅτε τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.
  (emarturei oun ho oⱪlos ho ōn metʼ autou hote ton Lazaron efōnaʸsen ek tou mnaʸmeiou kai aʸgeiren auton ek nekrōn. )

TC-GNT Ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετ᾽ αὐτοῦ ὅτε τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου, καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.
  (Emarturei oun ho oⱪlos ho ōn met autou hote ton Lazaron efōnaʸsen ek tou mnaʸmeiou, kai aʸgeiren auton ek nekrōn. )

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


TSNTyndale Study Notes:

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).


UTNuW Translation Notes:

Note 1 topic: grammar-collectivenouns

ὁ ὄχλος

the crowd

See how you translated crowd in 5:13.

Note 2 topic: figures-of-speech / explicit

ἐμαρτύρει & ὁ ὄχλος ὁ ὢν μετ’ αὐτοῦ

/was/_testifying & the crowd ¬which being with him

Here, the crowd refers to the group of Jews who had seen Jesus raise Lazarus from the dead at Bethany in Chapter 11. This is a different crowd than the crowd mentioned in the next verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “one crowd testified that they had been with him”

ἤγειρεν αὐτὸν ἐκ νεκρῶν

raised him from /the/_dead

See how you translated this phrase in 12:1.


BMMBibleMapper.com Maps:

Map

Jerusalem during the New Testament

By the time of the New Testament, the ancient city of Jerusalem had been transformed from the relatively small fortress of David’s day (2 Samuel 5:6-10; 1 Chronicles 11:4-9) into a major city with a Temple that rivaled the greatest temples in the Roman world. Just prior to Jesus’ birth, Herod the Great completely renovated and expanded the Temple of the Lord, and he also built a lavish palace for himself, various pools (where Jesus occasionally performed healings), public buildings, and military citadels, including the Antonia Fortress, which overlooked the Temple. Wealthy residents, including the high priest, occupied extravagant houses in the Upper City, while the poorer residents were relegated to less desirable areas like the Lower City. The Essene Quarter was so named because many of its residents belonged to the Essenes, a strict religious sect that was known for its careful attention to the law of Moses. Across the Kidron Valley lay the Garden of Gethsemane, where Jesus often met with his disciples (Matthew 26:36-46; Mark 14:32-53; John 18:1-14). Further east was the Mount of Olives, where Jesus began his triumphal entry one week before his crucifixion (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-19), taught his disciples about the last days (Matthew 24-25; Mark 13), and eventually ascended to heaven after his resurrection (Luke 24:50-53; Acts 1:1-11).

Map

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.

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 12:17 ©