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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 V17 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. 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.
OET (OET-RV) But Yudas, one of Yeshua’s apprentices (the one who would eventually turn him in) complained,
OET-LV But Youdas/(Yəhūdāh) the Iskariōtaʸs, one of_the apprentices/followers of_him, the one going to_be_giving_ him _over, is_saying,
SR-GNT Λέγει δὲ Ἰούδας ὁ Ἰσκαριώτης, εἷς τῶν μαθητῶν αὐτοῦ, ὁ μέλλων αὐτὸν παραδιδόναι, ‡
(Legei de Youdas ho Iskariōtaʸs, heis tōn mathaʸtōn autou, ho mellōn auton paradidonai,)
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 But Judas Iscariot, one of his disciples, the one going to betray him, says,
UST However, Judas Iscariot objected. (He was the one among Jesus’ disciples who would soon help the Jewish leaders arrest Jesus.) He said,
BSB § But one of His disciples, Judas Iscariot, who was going to betray Him, asked,
BLB But Judas Iscariot, one of His disciples, being about to betray Him, says,
AICNT But Judas Iscariot [[son of Simon]],[fn] one {of}[fn] his disciples, the one who was going to betray him, says,
OEB One of the disciples, Judas Iscariot, who was about to betray Jesus, asked,
WEB Then Judas Iscariot, Simon’s son, one of his disciples, who would betray him, said,
WMB Then Judah Iscariot, Simon’s son, one of his disciples, who would betray him, said,
NET But Judas Iscariot, one of his disciples (the one who was going to betray him) said,
LSV Therefore one of His disciples—Judas Iscariot, of Simon, who is about to deliver Him up—says,
FBV But one of the disciples, Judas Iscariot, who would later betray Jesus, asked,
TCNT Then [fn]one of his disciples, Judas Iscariot, Simon's son, who was about to betray him, said,
12:4 one of his disciples, Judas Iscariot, Simon's son ¦ Judas Iscariot, one of his disciples CT
T4T But one of his disciples, Judas Iscariot, (OR, Judas, the man from Kerioth Town) objected. He was the one who later enabled Jesus’ enemies to seize him.
LEB But Judas Iscariot, one of his disciples (the one who was going to betray him) said,
BBE But one of his disciples, Judas Iscariot (who was to give him up), said,
MOF No MOF YHN (JHN) book available
ASV But Judas Iscariot, one of his disciples, that should betray him, saith,
DRA Then one of his disciples, Judas Iscariot, he that was about to betray him, said:
YLT Therefore saith one of his disciples — Judas Iscariot, of Simon, who is about to deliver him up —
DBY One of his disciples therefore, Judas [son] of Simon, Iscariote, who was about to deliver him up, says,
RV But Judas Iscariot, one of his disciples, which should betray him, saith,
WBS Then saith one of his disciples, Judas Iscariot, Simon's son , who was to betray him,
KJB-1769 Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,
(Then saith one of his disciples, Yudas Iscariot, Simon’s son, which should betray him, )
KJB-1611 No KJB-1611 YHN (JHN) book available
BB Then sayde one of his disciples, euen Iudas Iscariot Simons sonne, which shoulde betraye hym.
(Then said one of his disciples, even Yudas Iscariot Simons son, which should betray him.)
GNV Then said one of his disciples, euen Iudas Iscariot Simons sonne, which should betray him:
(Then said one of his disciples, even Yudas Iscariot Simons son, which should betray him: )
CB Then sayde one of his disciples, Iudas Iscarioth Symons sonne, which afterwarde betrayed him:
(Then said one of his disciples, Yudas Iscarioth Simons son, which afterward betrayed him:)
TNT Then sayde one of his disciples name Iudas Iscariot Simons sonne which afterwarde betrayed him:
(Then said one of his disciples name Yudas Iscariot Simons son which afterward betrayed him: )
WYC Therfor Judas Scarioth, oon of hise disciplis, that was to bitraye hym,
(Therefore Yudas Scarioth, one of his disciples, that was to betray him,)
LUT Da sprach seiner Jünger einer, Judas, Simons Sohn, Ischariot, der ihn hernach verriet:
(So spoke his Yünger one, Yudas, Simons son, Ischariot, the him/it hernach verriet:)
CLV Dixit ergo unus ex discipulis ejus, Judas Iscariotes, qui erat eum traditurus:
(Dixit ergo unus from discipulis his, Yudas Iscariotes, who was him traditurus: )
UGNT λέγει δὲ Ἰούδας ὁ Ἰσκαριώτης, εἷς τῶν μαθητῶν αὐτοῦ, ὁ μέλλων αὐτὸν παραδιδόναι,
(legei de Youdas ho Iskariōtaʸs, heis tōn mathaʸtōn autou, ho mellōn auton paradidonai,)
SBL-GNT λέγει ⸀δὲ ⸂Ἰούδας ὁ Ἰσκαριώτης εἷς τῶν μαθητῶν αὐτοῦ⸃, ὁ μέλλων αὐτὸν παραδιδόναι·
(legei ⸀de ⸂Youdas ho Iskariōtaʸs heis tōn mathaʸtōn autou⸃, ho mellōn auton paradidonai; )
TC-GNT Λέγει [fn]οὖν [fn]εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἰούδας Σίμωνος Ἰσκαριώτης, ὁ μέλλων αὐτὸν παραδιδόναι,
(Legei oun heis ek tōn mathaʸtōn autou, Youdas Simōnos Iskariōtaʸs, ho mellōn auton paradidonai, )
12:4 ουν ¦ δε CT
12:4 εις εκ των μαθητων αυτου ιουδας σιμωνος ισκαριωτης ¦ ιουδας ο ισκαριωτης εις εκ των μαθητων αυτου NA ¦ ιουδας ο ισκαριωτης εις των μαθητων αυτου SBL TH WH
Key for above GNTs: yellow:punctuation differs, red:words 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: figures-of-speech / pastforfuture
λέγει
/is/_saying
Here John uses the present tense in past narration in order to call attention to a development in the story.
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.