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, cyan:dative/indirect 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).
ULTBecause of this also the crowd went out to meet him: because they heard that he had done this sign.
USTA different crowd of people went out of the city gate to meet Jesus. They did so because they heard that he had done the miraculous sign of making Lazarus alive again.
BSBThat is also why the crowd went out to meet Him, because they heard that He had performed this sign.
BLBOn account of this also the crowd met Him, because they heard of His having done this sign.
AICNTFor this reason the crowd [also][fn] met him, because they heard that he had performed this sign.
WymthThis was also why the crowd came to meet Him, because they had heard of His having performed that miracle.
ASVFor this cause also the multitude went and met him, for that they heard that he had done this sign.
DRAFor which reason also the people came to meet him, because they heard that he had done this miracle.
YLTbecause of this also did the multitude meet him, because they heard of his having done this sign,
DrbyTherefore also the crowd met him because they had heard that he had done this sign.
RVFor this cause also the multitude went and met him, for that they heard that he had done this sign.
WbstrFor this cause the people also met him, for that they heard that he had done this miracle.
KJB-1769For this cause the people also met him, for that they heard that he had done this miracle.
KJB-1611For this cause the people also met him, for that they heard that hee had done this miracle. (Modernised spelling is same as from KJB-1769 above)
BshpsTherfore met hym the people also, because they hearde that he had done such a miracle. (Therefore met him the people also, because they heard that he had done such a miracle.)
GnvaTherefore mette him the people also, because they heard that he had done this miracle.
CvdlTherfore the people met him, because they herde, that he had done soch a miracle. (Therefore the people met him, because they heard, that he had done such a miracle.)
TNTTherfore met him the people be cause they hearde that he had done soche a myracle. (Therefore met him the people be cause they heard that he had done soche a myracle. )
WyclAnd therfor the puple cam, and mette with hym, for thei herden that he hadde don this signe. (And therefore the people came, and mette with him, for they heard that he had done this signe.)
LuthDarum ging ihm auch das Volk entgegen, da sie höreten, er hätte solches Zeichen getan. (Therefore went him also the people entgegen, there they/she/them heard, he would_have such sign getan.)
ClVgPropterea et obviam venit ei turba: quia audierunt fecisse hoc signum. (That's_why and obviam he_came to_him turba: because audierunt fecisse this signum. )
UGNTδιὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον. (dia touto kai hupaʸntaʸsen autōi ho oⱪlos, hoti aʸkousan touto auton pepoiaʸkenai to saʸmeion.)
SBL-GNTδιὰ τοῦτο ⸀καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος ὅτι ⸀ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον. (dia touto ⸀kai hupaʸntaʸsen autōi ho oⱪlos hoti ⸀aʸkousan touto auton pepoiaʸkenai to saʸmeion.)
TC-GNTΔιὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι [fn]ἤκουσε τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον. (Dia touto kai hupaʸntaʸsen autōi ho oⱪlos, hoti aʸkouse touto auton pepoiaʸkenai to saʸmeion. )
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, the crowd refers to a group of people who were coming out of Jerusalem to see Jesus as he came. This is a different crowd than the crowd mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “a second crowd”
This phrase refers to Jesus raising Lazarus from the dead, an event that was mentioned in the previous verse. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “this sign, bringing a dead man back to life”
(Occurrence 2) τὸ σημεῖον
(Some words not found in SR-GNT: διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον)
See how you translated sign in 2:11. See also the discussion of signs in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracle”
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.
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).
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.
