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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 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. 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) When it was discovered that Yeshua was there in Bethany, many Yudeans started arriving, not only because of Yeshua, but also to see Lazarus who’d been dead and Yeshua had brought him back to life.
OET-LV Therefore the a_ great _crowd of the Youdaiōns knew that he_is there, and they_came, not only because_of the Yaʸsous, but in_order_that they_may_ also _see the Lazaros, whom he_raised from the_dead.
SR-GNT Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστιν, καὶ ἦλθον, οὐ διὰ τὸν ˚Ἰησοῦν μόνον, ἀλλʼ ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγειρεν ἐκ νεκρῶν. ‡
(Egnō oun ho oⱪlos polus ek tōn Youdaiōn hoti ekei estin, kai aʸlthon, ou dia ton ˚Yaʸsoun monon, allʼ hina kai ton Lazaron idōsin, hon aʸgeiren ek nekrōn.)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, red:negative.
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 a large crowd of the Jews learned that he is there, and they came, not only for Jesus, but also so that they might see Lazarus, whom he had raised from the dead.
UST A large crowd of Jews heard that Jesus was in Bethany, so they went there. They came not only because Jesus was there, but also because they wanted to see Lazarus. He was the man whom Jesus made alive again after he had died.
BSB § Meanwhile a large crowd of Jews learned that Jesus was there. And they came not only because of Him, but also to see Lazarus, whom He had raised from the dead.
BLB Therefore a great crowd of the Jews knew that He is there; and they came, not only because of Jesus, but that they might see Lazarus also, whom He had raised out from the dead.
AICNT A large crowd of the Jews then knew that he was there, and they came not only because of Jesus, but also to see Lazarus, whom he had raised from the dead.
OEB Now great numbers of people found out that Jesus was at Bethany; and they came there, not only because of him, but also to see Lazarus, whom he had raised from the dead.
WEBBE A large crowd therefore of the Jews learnt that he was there; and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
WMBB A large crowd therefore of the Judeans learnt that he was there; and they came, not for Yeshua’s sake only, but that they might see Lazarus also, whom he had raised from the dead.
NET Now a large crowd of Judeans learned that Jesus was there, and so they came not only because of him but also to see Lazarus whom he had raised from the dead.
LSV Therefore, a great multitude of the Jews knew that He is there, and they came, not only because of Jesus, but that they may also see Lazarus, whom He raised out of the dead;
FBV A large crowd had found out that he was there. They came there not just to see Jesus but because they wanted to see Lazarus, the man Jesus had raised from the dead.
TCNT Meanwhile [fn]a large crowd of the Jews found out that Jesus was there, so they came not only because of Jesus but also to see Lazarus, whom he had raised from the dead.
12:9 a ¦ the NA TH WH
T4T A large crowd of Jews heard people say that Jesus was there in Bethany. So they came, not only to see Jesus but also to see Lazarus, the man whom he had caused to become alive again after he died.
LEB Now a large crowd[fn] of Jews found out that he was there, and they came, not only because of Jesus, but so that they could see Lazarus also, whom he raised from the dead.
?:? Some manuscripts have “the large crowd”
BBE Then a great number of the Jews had news that he was there: and they came, not only because of Jesus, but so that they might see Lazarus who had been dead and to whom he had given life.
Moff No Moff YHN (JHN) book available
Wymth Now it became widely known among the Jews that Jesus was there; but they came not only on His account, but also in order to see Lazarus whom He had brought back to life.
ASV The common people therefore of the Jews learned that he was there: and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
DRA A great multitude therefore of the Jews knew that he was there; and they came, not for Jesus’ sake only, but that they might see Lazarus, whom he had raised from the dead.
YLT A great multitude, therefore, of the Jews knew that he is there, and they came, not because of Jesus only, but that Lazarus also they may see, whom he raised out of the dead;
Drby A great crowd therefore of the Jews knew that he was there; and they came, not because of Jesus only, but also that they might see Lazarus whom he raised from among [the] dead.
RV The common people therefore of the Jews learned that he was there: and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
Wbstr Many people of the Jews therefore knew that he was there: and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.
KJB-1769 Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.
KJB-1611 Much people of the Iewes therefore knew that he was there: and they came, not for Iesus sake onely, but that they might see Lazarus also, whom he had raised from the dead.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)
Bshps Much people of the Iewes therfore had knowledge that he was there. And they came not for Iesus sake only: but that they might se Lazarus also, who he raysed from death.
(Much people of the Yews therefore had knowledge that he was there. And they came not for Yesus/Yeshua sake only: but that they might see Lazarus also, who he raised from death.)
Gnva Then much people of the Iewes knewe that hee was there: and they came, not for Iesus sake onely, but that they might see Lazarus also, whome he had raysed from the dead.
(Then much people of the Yews knew that he was there: and they came, not for Yesus/Yeshua sake only, but that they might see Lazarus also, whom he had raised from the dead. )
Cvdl Then moch people of the Iewes had knowlege, that he was there, and they came not for Iesus sake onely, but also yt they might se Lazarus, whom he had raysed from the deed.
(Then much people of the Yews had knowledge, that he was there, and they came not for Yesus/Yeshua sake only, but also it they might see Lazarus, whom he had raised from the dead.)
TNT Moche people of the Iewes had knowledge that he was there. And they came not for Iesus sake only but that they myght se Lazarus also whom he raysed from deeth.
(Moche people of the Yews had knowledge that he was there. And they came not for Yesus/Yeshua sake only but that they might see Lazarus also whom he raised from death. )
Wyc Therfore myche puple of Jewis knew, that Jhesus was there; and thei camen, not oonli for Jhesu, but to se Lazarus, whom he hadde reisid fro deth.
(Therefore much people of Yews knew, that Yhesus was there; and they came, not oonli for Yhesu, but to see Lazarus, whom he had reisid from death.)
Luth Da erfuhr viel Volks der Juden, daß er daselbst war, und kamen nicht um JEsu willen allein, sondern daß sie auch Lazarus sähen, welchen er von den Toten erweckt hatte.
(So erfuhr many peoples the/of_the Yuden, that he there was, and came not around/by/for YEsu willen allein, rather that they/she/them also Lazarus sähen, welchen he from the Toten erweckt had.)
ClVg Cognovit ergo turba multa ex Judæis quia illic est, et venerunt, non propter Jesum tantum, sed ut Lazarum viderent, quem suscitavit a mortuis.[fn]
(Cognovit therefore turba multa from Yudæis because illic it_is, and venerunt, not/no propter Yesum tantum, but as Lazarum viderent, which suscitavit from mortuis. )
12.9 Et venerunt. Curiositas hos, non charitas adduxit. Nos econtra, si cognoscimus Jesum obedientis animæ domum in qua habitet invenisse, veniamus illuc contemplatione, non propter hominem tantum quem in anima suscitatum videmus, sed ut bonam vitam imitemur, et per hoc ad visionem Jesu perveniamus.
12.9 And venerunt. Curiositas hos, not/no charitas adduxit. Nos econtra, when/but_if cognoscimus Yesum obedientis animæ home in which habitet invenisse, veniamus illuc contemplatione, not/no propter hominem only which in anima suscitatum videmus, but as bonam life imitemur, and through this to vision Yesu perveniamus.
UGNT ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων, ὅτι ἐκεῖ ἐστιν; καὶ ἦλθον, οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλ’ ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγειρεν ἐκ νεκρῶν.
(egnō oun ho oⱪlos polus ek tōn Youdaiōn, hoti ekei estin; kai aʸlthon, ou dia ton Yaʸsoun monon, all’ hina kai ton Lazaron idōsin, hon aʸgeiren ek nekrōn.)
SBL-GNT Ἔγνω ⸀οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστιν, καὶ ἦλθον οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλʼ ἵνα καὶ τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν.
(Egnō ⸀oun oⱪlos polus ek tōn Youdaiōn hoti ekei estin, kai aʸlthon ou dia ton Yaʸsoun monon, allʼ hina kai ton Lazaron idōsin hon aʸgeiren ek nekrōn.)
TC-GNT Ἔγνω οὖν [fn]ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστι· καὶ [fn]ἦλθον οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλ᾽ ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγειρεν ἐκ νεκρῶν.
(Egnō oun oⱪlos polus ek tōn Youdaiōn hoti ekei esti; kai aʸlthon ou dia ton Yaʸsoun monon, all hina kai ton Lazaron idōsin, hon aʸgeiren ek nekrōn. )
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: writing-background
οὖν
therefore
Then is used here to mark a break in the main storyline. This break continues until the end of 12:11. In this verse John gives background information about a new group of people that has come to Bethany. Use the natural form in your language for expressing background information.
Note 2 topic: grammar-collectivenouns
ὁ ὄχλος πολὺς
¬the /a/_crowd great
See how you translated crowd in 5:13.
Note 3 topic: figures-of-speech / synecdoche
τῶν Ἰουδαίων
the Jews
Here, the Jews refers to people from Judea. See the General Notes for this chapter. Alternate translation: “the Judeans”
Note 4 topic: figures-of-speech / pastforfuture
ἐστιν
˱he˲_is
Here John uses the present tense in past narration in order to call attention to a development in the story.
Note 5 topic: figures-of-speech / idiom
ἤγειρεν ἐκ νεκρῶν
˱he˲_raised from /the/_dead
See how you translated this phrase in 12:1.
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.