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, pink:genitive/possessor, 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).
ULT(Now Caiaphas was the one having advised the Jews that it would be better for one man to die on behalf of the people.)
UST(It was Caiaphas who had advised the other Jewish leaders that it would be much better to have one man die on behalf of the people than to let the Romans kill them.)
BSBCaiaphas was the one who had advised the Jews that it would be better if one man died for the people.
BLBNow Caiaphas was the one having given counsel to the Jews that it is profitable for one man to perish for the people.
AICNTIt was Caiaphas who had advised the Jews that it was better for one man to die on behalf of the people.
OEBIt was Caiaphas who had counselled the religious authorities, that it was best that one person should die for the people.
WEBBENow it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.
WMBBNow it was Caiaphas who advised the Judeans that it was expedient that one man should perish for the people.
NET(Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.)
LSVand Caiaphas was he who gave counsel to the Jews that it is good for one man to perish for the people.
FBVCaiaphas was the one who had told the Jews, “It's better that one man die for the people.”[fn]
T4TCaiaphas was the one who previously advised the Jewish Council that it would be better if one man died for the sake of the people than for all the people of the Jewish nation to die.
LEB(Now it was Caiaphas who had advised the Jews that it was better that one man die for the people.) ¶
BBEIt was Caiaphas who had said to the Jews that it was in their interest for one man to be put to death for the people.
Wymth(It was this Caiaphas who had advised the Jews, saying, "It is to your interest that one man should die for the People.")
ASVNow Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people.
DRANow Caiphas was he who had given the counsel to the Jews: That it was expedient that one man should die for the people.
YLTand Caiaphas was he who gave counsel to the Jews, that it is good for one man to perish for the people.
DrbyBut it was Caiaphas who counselled the Jews that it was better that one man should perish for the people.
RVNow Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people.
WbstrNow Caiaphas was he who gave counsel to the Jews, that it was expedient that one man should die for the people.
KJB-1769Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. (Now Caiaphas was he, which gave council/counsel to the Jews, that it was expedient that one man should die for the people. )
KJB-1611[fn]Now Caiaphas was he which gaue counsell to the Iewes, that it was expedient that one man should die for the people. (Now Caiaphas was he which gave counsell to the Yewes, that it was expedient that one man should die for the people.)
BshpsCaiaphas was he which gaue councell to the Iewes, that it was expediet that one man should dye for the people. (Caiaphas was he which gave council/counsel to the Yewes, that it was expediet that one man should dye for the people.)
GnvaAnd Caiaphas was he, that gaue counsel to the Iewes, that it was expedient that one man should die for the people. (And Caiaphas was he, that gave council/counsel to the Yewes, that it was expedient that one man should die for the people. )
CvdlIt was Caiphas, which gaue coucell vnto ye Iewes that it were good, that one man shulde dye for the people. (It was Caiphas, which gave coucell unto ye/you_all Yews that it were good, that one man should dye for the people.)
TNTand led him awaye to Anna fyrst: For he was fatherelawe vnto Cayphas which was the hye preste that same yeare. (and led him away to Anna first: For he was fatherelawe unto Cayphas which was the high priest that same year. )
WyclAnd it was Caifas, that yaf counsel to the Jewis, that it spedith, that o man die for the puple. (And it was Caifas, that gave council/counsel to the Yewis, that it spedith, that o man die for the puple.)
LuthEs war aber Kaiphas, der den Juden riet, es wäre gut, daß ein Mensch würde umgebracht für das Volk. (It what/which but Kaiphas, the/of_the the Yuden riet, it wäre gut, that a person würde umgebracht for the people.)
ClVgErat autem Caiphas, qui consilium dederat Judæis: Quia expedit unum hominem mori pro populo. (Erat however Caiphas, who consilium dederat Yudæis: Because expedit one hominem mori for to_the_people. )
UGNTἦν δὲ Καϊάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις, ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ. (aʸn de Kaiafas ho sumbouleusas tois Youdaiois, hoti sumferei hena anthrōpon apothanein huper tou laou.)
SBL-GNTἦν δὲ Καϊάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις ὅτι συμφέρει ἕνα ἄνθρωπον ⸀ἀποθανεῖν ὑπὲρ τοῦ λαοῦ. (aʸn de Kaiafas ho sumbouleusas tois Youdaiois hoti sumferei hena anthrōpon ⸀apothanein huper tou laou.)
18:14one man should die for the people: Caiaphas had previously made this political analysis (11:49-50). John points out the irony of this statement. Jesus’ death did not bring Israel political salvation—it brought spiritual salvation to all who believe.
In this verse John interrupts the main storyline in order to provide some background information about Caiaphas. This information helps the reader understand why they took Jesus to Caiaphas. Use the natural form in your language for expressing background information.
˱it˲_/is/_benefitting ˱for˲_one man /to/_die_off for the people
Caiaphas is leaving out a clause that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from his original statement in 11:50. Alternate translation: [it would be better for one man to die on behalf of the people than to let the Romans kill all of the Jewish people]
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).
Jesus’ Arrest, Trial, Crucifixion, and Burial
Matthew 26-27; Mark 14-15; Luke 22-23; John 13-19
On the Thursday before he was crucified, Jesus had arranged to share the Passover meal with his disciples in an upper room, traditionally thought to be located in the Essene Quarter of Jerusalem. After they finished the meal, they went to the Garden of Gethsemane, where Jesus often met with his disciples. There Judas Iscariot, one of Jesus’ own disciples, betrayed him to soldiers sent from the High Priest, and they took Jesus to the High Priest’s residence. In the morning the leading priests and teachers of the law put Jesus on trial and found him guilty of blasphemy. The council sent Jesus to stand trial for treason before the Roman governor Pontius Pilate, who resided at the Praetorium while in Jerusalem. The Praetorium was likely located at the former residence of Herod the Great, who had died over 30 years earlier. When Pilate learned that Jesus was from Galilee, he sent him to Herod Antipas, who had jurisdiction over Galilee. But when Jesus gave no answer to Herod’s many questions, Herod and his soldiers sent him back to Pilate, who conceded to the people’s demands that Jesus be crucified. Jesus was forced to carry his cross out of the city gate to Golgotha, meaning Skull Hill, referring to what may have been a small unquarried hill in the middle of an old quarry just outside the gate. After Jesus was unable to carry his cross any further, a man named Simon from Cyrene was forced to carry it for him. There at Golgotha they crucified Jesus. After Jesus died, his body was hurriedly taken down before nightfall and placed in a newly cut, rock tomb owned by Joseph of Arimathea, a member of the Jewish high council. This tomb was likely located at the perimeter of the old quarry.
