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parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL JOB YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Yhn Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21
Yhn 12 V1 V3 V5 V7 V9 V11 V13 V15 V19 V21 V23 V25 V27 V29 V31 V33 V35 V37 V39 V41 V43 V45 V47 V49
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.
Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
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-LV Therefore the crowd was_testifying which being with him, when he_called the Lazaros out_of the tomb, and raised him from the_dead.
SR-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.)
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.
WEBBE 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.
WMBB (Same as above)
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.
Moff No Moff YHN (JHN) book available
Wymth The large number of people, however, who had been present when He called Lazarus out of the tomb and brought him back to life, related what they had witnessed.
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;
Drby 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.
Wbstr The people therefore that were with him when he called Lazarus out of his grave, and raised him from the dead, bore testimony.
KJB-1769 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.
KJB-1611 The people therefore that was with him, when he called Lazarus out of his graue, and raised him from the dead, bare record.
Bshps 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.)
Gnva 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. )
Cvdl 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 grave 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.)
Luth Das Volk aber, das mit ihm war, da er Lazarus aus dem Grabe rief und von den Toten auferweckte, rühmete die Tat.
(The people aber, the with him was, there he Lazarus out_of to_him grave shouted and from the Toten auferweckte, rühmete the Tat.)
ClVg Testimonium ergo perhibebat turba, quæ erat cum eo quando Lazarum vocavit de monumento, et suscitavit eum a mortuis.
(Testimonium therefore perhibebat turba, which was when/with eo when Lazarum he_called about monumento, and suscitavit him from 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).
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).
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.
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).
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.
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.