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Juan 11

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1Now a certain man was sick, Lazarus of Bethany, from the village of Mary and her sister Martha. 2It was that Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick. 3Therefore the sisters sent to him, saying, “Lord, see, he whom you love is sick.” 4But when Jesus heard it, he said, “This sickness is not to death, but for the glory of God, so that the Son of God may be glorified through it.” 5Now Jesus loved Martha and her sister and Lazarus. 6Therefore, when he heard that he was sick, he remained for two days in the place where he was. 7Then after this he said to the disciples, “Let us go into Judea again.” 8The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” 9Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10But if anyone walks in the night, he stumbles, because the light is not in him.” 11He said these things, and after this he said to them, “Lazarus our friend has fallen asleep, but I am going that I may awaken him.” 12Therefore the disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13Now Jesus had spoken about his death, but they thought that he was speaking about the rest of sleep. 14Then therefore Jesus said to them plainly, “Lazarus has died, 15and I am glad for your sakes that I was not there, so that you may believe. But let us go to him.” 16Therefore Thomas, who is called Didymus, said to his fellow disciples, “Let us also go, that we may die with him.” 17So when Jesus arrived, he found that he had already been four days in the tomb. 18Now Bethany was near Jerusalem, about fifteen stadia away, 19and many of the Jews had come to Martha and Mary, to console them concerning their brother. 20Therefore Martha, when she heard that Jesus was coming, went to meet him, but Mary remained sitting in the house. 21Then Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22But even now I know that whatever you ask of God, God will give you.” 23Jesus said to her, “Your brother will rise again.” 24Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25Jesus said to her, “I am the resurrection and the life. The one who believes in me, even if he dies, will live, 26and everyone who lives and believes in me will never die. Do you believe this?” 27She said to him, “Yes, Lord, I have believed that you are the Christ, the Son of God, the one coming into the world.” 28And having said this, she went away and called Mary her sister secretly, saying, “The Teacher is present and is calling you.” 29When she heard this, she rose quickly and went to him. 30Now Jesus had not yet come into the village, but was still in the place where Martha met him. 31Therefore the Jews who were with her in the house consoling her, seeing that Mary rose quickly and went out, followed her, supposing that she was going to the tomb to weep there. 32Therefore when Mary came to where Jesus was, seeing him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” 33Therefore when Jesus saw her weeping, and the Jews who came with her weeping, he was deeply moved in spirit and troubled himself, 34and he said, “Where have you laid him?” They said to him, “Lord, come and see.” 35Jesus shed tears. 36Therefore the Jews said, “See how he loved him!” 37But some of them said, “Could not this man, the one who opened the eyes of the blind man, have kept this man from dying?” 38Jesus therefore, again being deeply moved within himself, comes to the tomb. Now it was a cave, and a stone was lying against it. 39Jesus said, “Take away the stone.” Martha, the sister of the deceased, said to him, “Lord, there is already a stench, for he is a fourth-day man.” 40Jesus said to her, “Did I not tell you that if you believed, you would see the glory of God?” 41So they took away the stone where the dead man was lying. And Jesus lifted his eyes upward and said, “Father, I thank you that you heard me. 42I knew that you always hear me, but I said this because of the crowd standing around, so that they may believe that you sent me.” 43And having said these things, he cried out with a loud voice, “Lazarus, come out!” 44And the dead man came out, bound feet and hands with wrappings, and his face was bound around with a cloth. Jesus said to them, “Unbind him, and let him go.” 45Therefore many of the Jews who had come to Mary and seen what Jesus did believed in him. 46But some of them went away to the Pharisees and told them what Jesus had done. 47Therefore the chief priests and the Pharisees convened a council, and were saying, “What are we doing? For this man is performing many signs. 48If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” 49But a certain one of them, Caiaphas, being high priest of that year, said to them, “You know nothing at all, 50nor do you consider that it is advantageous for you that one man should die for the people, and not the whole nation perish.” 51Now he did not say this of himself, but being high priest of that year, he prophesied that Jesus was going to die for the nation, 52and not for the nation only, but so that he might also gather into one the scattered children of God. 53Therefore from that day they plotted to kill him. 54Jesus therefore walked no more openly among the Jews, but went away from there to the region near the wilderness, to a city called Ephraim, and there he stayed with his disciples. 55Now the Passover of the Jews was near, and many went up to Jerusalem from the country before the Passover, to purify themselves. 56Therefore they were seeking Jesus, and were saying to one another as they stood in the temple, “What do you think? That he will not come to the feast?” 57Now the chief priests and the Pharisees had given commands that if anyone knew where he was, he should report it, so that they might seize him.

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Kung saan nagkakasundo ang mga tradisyon

Several traditions emphasize that Jesus' declaration 'I am the resurrection and the life' relocates the eschatological resurrection from a purely future event to a present reality found in His own person, and they view Caiaphas's unwitting counsel as a divine prophecy of Christ's substitutionary atonement. Some traditions further interpret the raising of a four-days-dead corpse as a theological type for monergistic regeneration, while others highlight Jesus' groaning as an active divine… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Kung saan nagkakaiba ang mga tradisyon

  • The weeping for Lazarus and the commanding of his resurrection represent distinct operations of Jesus' human and divine natures, respectively.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM

  • Caiaphas's prophecy regarding the gathering of the scattered children of God reveals that Christ's substitutionary death is specifically designed to redeem only the elect.

    reformed: AFFIRM; methodist: DENY

  • Caiaphas's prophecy regarding the gathering of the scattered children of God affirms the universal scope of the atonement intended for all people across all nations.

    reformed: DENY; methodist: AFFIRM

  • The instruction to unbind Lazarus illustrates the necessity of human cooperation and communal discipleship in the ongoing process of sanctification after the new birth.

    oriental-orthodox: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM

  • Jesus' challenge to Martha to believe in order to 'see the glory of God' serves as a mandate for believers to expect present-day miracles.

    pentecostal: AFFIRM; restorationist: DENY

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

In its immediate narrative context, John 11 forms the climactic 'sign' of Jesus' public ministry. Jesus receives word of the illness of His friend Lazarus but deliberately delays His arrival until Lazarus has been dead for four days. The narrative highlights Jesus' profound humanity through His deep emotional distress and weeping at the tomb, alongside His divine authority as He declares Himself 'the resurrection and the life' and calls a decaying corpse back to life. This undeniable display of divine power acts as the catalyst for His own death; the Sanhedrin, spurred by the cynical and unwittingly prophetic calculation of the high priest Caiaphas, resolves to execute Jesus to preserve their political standing. Reception: Catholic reception of this chapter, drawing on both Latin and Eastern sources, reads it as a foundational text for Christology, sacramentology, and soteriology. Christologically, Pope Leo the Great pointed to verses 35 and 43–44 as quintessential evidence of the hypostatic union: Christ weeps in His true human nature but commands the dead to rise in His true divine nature. In Eastern Catholic theology, echoed vividly by Romanos the Melodist, the raising of Lazarus is the prelude to the harrowing of hell; Christ's loud cry (v. 43) shakes the gates of Hades, forcing it to release its captive. John Chrysostom emphasizes that Christ's intentional delay (v. 6) ensured Lazarus was dead for four days (v. 39), the time by which Jewish custom held the soul had definitively departed and corruption had set in, thus making the miracle an undeniable proof of His divinity. In the Latin tradition, Augustine provides a highly influential sacramental and moral reading. He interprets the four days in the tomb as four stages of sin: original sin, violation of natural law, violation of the given law, and habitual sin. Most significantly, Augustine and subsequent Latin theology read Christ's command to the disciples to 'Loose him, and let him go' (v. 44) as a biblical type for the Sacrament of Penance. Christ alone grants the grace that brings the dead soul back to life, but He delegates to His ministers (the Church) the authority to unbind the penitent from the guilt and penalties of their sins. Furthermore, Thomas Aquinas and scholastic theologians read Caiaphas's prophecy (vv. 49-52) as evidence that God can operate charismatically through the hierarchical office of the priesthood, independently of the minister's personal holiness.

Eastern Orthodox

In its narrative context, this chapter recounts Jesus deliberately delaying His return to Judea upon hearing of Lazarus's illness so that God's glory might be revealed (vv. 4-6). Arriving four days after Lazarus's death, Jesus engages Martha, who expresses faith in a future resurrection at the last day (v. 24). Jesus responds by asserting, 'I am the resurrection and the life' (vv. 25-26). The narrative details Jesus' deep emotional responses—weeping and groaning in spirit (vv. 33, 35, 38)—before He commands the stone to be removed and calls Lazarus from the tomb (vv. 43-44). The miracle provokes contrasting reactions: widespread belief among the witnesses (v. 45) and an emergency council by the Sanhedrin, where Caiaphas unwittingly prophesies Jesus' substitutionary death, setting the plot to kill Him in motion (vv. 47-53). Reception: The Eastern Orthodox tradition receives John 11 as a paramount Christological text, heavily utilized by the Fathers to defend the dogma of the two natures of Christ united in one hypostasis. John of Damascus highlights the interplay of the natures: Christ's weeping and groaning reveal His complete, authentic humanity, while His command to raise a decaying corpse demonstrates His divine, life-giving power. Furthermore, patristic commentators like Cyril of Alexandria read Jesus' dialogue with Martha as a profound theological revelation: by declaring 'I am the resurrection and the life', Jesus corrects Martha's expectation of a purely future event, revealing that the eschatological resurrection is a present reality inherently located in His own divine person. Christ's 'groaning in the spirit' is often interpreted within the consensus of the Fathers as divine indignation against death, viewing death as an unnatural tyrant and the ultimate corruption of God's creation.

Oriental Orthodox

John 11 narrates the sickness, death, and resurrection of Lazarus of Bethany. Jesus deliberately delays his arrival until Lazarus has been in the tomb four days, establishing the certainty of death. Upon arriving, Jesus encounters the grief of Martha and Mary, declares himself 'the resurrection and the life,' and is deeply moved to tears. Standing before the tomb, he prays to the Father and commands the dead man to come out, restoring Lazarus to life. This undeniable sign polarizes the witnesses, leading the Sanhedrin, guided by Caiaphas's unwitting prophecy, to formally resolve to put Jesus to death. Reception: For the Oriental Orthodox communion, John 11 is a paramount christological battleground and a foundational text for miaphysite (non-Chalcedonian) theology. The tradition reads the narrative through the lens of Cyril of Alexandria and Severus of Antioch to defend the 'one incarnate nature of God the Word.' In his Commentary on John, Cyril of Alexandria emphasizes that Christ’s weeping and groaning reveal his true, deliberate appropriation of human nature to heal it from within; by groaning, Christ rebukes the devil and death, and by raising Lazarus with his own voice, he proves that his incarnate flesh is inherently life-giving. Severus of Antioch later employs this chapter specifically against dyophysite interpretations that would divide Christ's actions. Where Chalcedonian texts (like the Tome of Leo) suggested that Christ wept through his human nature but raised Lazarus through his divine nature, Severus fiercely insists in his Cathedral Homilies that the tears and the life-giving command proceed from a single, undivided divine-human subject. To separate the weeping from the miracle is, for this tradition, to dissolve the unity of the Incarnation. Furthermore, Syriac fathers like Jacob of Serugh read Christ's loud cry into the cave typologically as the divine warrior's battle cry, shaking the foundations of Sheol and foreshadowing his own impending descent into Hades.

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WEB · World English Bible

1Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 2It was that Mary who had anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick. 3The sisters therefore sent to him, saying, “Lord, behold, he for whom you have great affection is sick.” 4But when Jesus heard it, he said, “This sickness is not to death, but for the glory of God, that God’s Son may be glorified by it.” 5Now Jesus loved Martha, and her sister, and Lazarus. 6When therefore he heard that he was sick, he stayed two days in the place where he was. 7Then after this he said to the disciples, “Let’s go into Judea again.” 8The disciples asked him, “Rabbi, the Jews were just trying to stone you. Are you going there again?” 9Jesus answered, “Aren’t there twelve hours of daylight? If a man walks in the day, he doesn’t stumble, because he sees the light of this world. 10But if a man walks in the night, he stumbles, because the light isn’t in him.” 11He said these things, and after that, he said to them, “Our friend Lazarus has fallen asleep, but I am going so that I may awake him out of sleep.” 12The disciples therefore said, “Lord, if he has fallen asleep, he will recover.” 13Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 14So Jesus said to them plainly then, “Lazarus is dead. 15I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let’s go to him.” 16Thomas therefore, who is called Didymus, said to his fellow disciples, “Let’s also go, that we may die with him.” 17So when Jesus came, he found that he had been in the tomb four days already. 18Now Bethany was near Jerusalem, about fifteen stadia away. 19Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 20Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 21Therefore Martha said to Jesus, “Lord, if you would have been here, my brother wouldn’t have died. 22Even now I know that whatever you ask of God, God will give you.” 23Jesus said to her, “Your brother will rise again.” 24Martha said to him, “I know that he will rise again in the resurrection at the last day.” 25Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies. 26Whoever lives and believes in me will never die. Do you believe this?” 27She said to him, “Yes, Lord. I have come to believe that you are the Christ, God’s Son, he who comes into the world.” 28When she had said this, she went away and called Mary, her sister, secretly, saying, “The Teacher is here and is calling you.” 29When she heard this, she arose quickly and went to him. 30Now Jesus had not yet come into the village, but was in the place where Martha met him. 31Then the Jews who were with her in the house and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, “She is going to the tomb to weep there.” 32Therefore when Mary came to where Jesus was and saw him, she fell down at his feet, saying to him, “Lord, if you would have been here, my brother wouldn’t have died.” 33When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit and was troubled, 34and said, “Where have you laid him?” They told him, “Lord, come and see.” 35Jesus wept. 36The Jews therefore said, “See how much affection he had for him!” 37Some of them said, “Couldn’t this man, who opened the eyes of him who was blind, have also kept this man from dying?” 38Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 39Jesus said, “Take away the stone.” Martha, the sister of him who was dead, said to him, “Lord, by this time there is a stench, for he has been dead four days.” 40Jesus said to her, “Didn’t I tell you that if you believed, you would see God’s glory?” 41So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes and said, “Father, I thank you that you listened to me. 42I know that you always listen to me, but because of the multitude standing around I said this, that they may believe that you sent me.” 43When he had said this, he cried with a loud voice, “Lazarus, come out!” 44He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, “Free him, and let him go.” 45Therefore many of the Jews who came to Mary and saw what Jesus did believed in him. 46But some of them went away to the Pharisees and told them the things which Jesus had done. 47The chief priests therefore and the Pharisees gathered a council, and said, “What are we doing? For this man does many signs. 48If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” 49But a certain one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all, 50nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.” 51Now he didn’t say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, 52and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. 53So from that day forward they took counsel that they might put him to death. 54Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 55Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. 56Then they sought for Jesus and spoke with one another as they stood in the temple, “What do you think—that he isn’t coming to the feast at all?” 57Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him.

KJV · King James Version

1Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. 2(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5Now Jesus loved Martha, and her sister, and Lazarus. 6When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7Then after that saith he to his disciples, Let us go into Judea again. 8His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 9Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10But if a man walk in the night, he stumbleth, because there is no light in him. 11These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. 12Then said his disciples, Lord, if he sleep, he shall do well. 13Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14Then said Jesus unto them plainly, Lazarus is dead. 15And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. 17Then when Jesus came, he found that he had lain in the grave four days already. 18Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. 23Jesus saith unto her, Thy brother shall rise again. 24Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26And whosoever liveth and believeth in me shall never die. Believest thou this? 27She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29As soon as she heard that, she arose quickly, and came unto him. 30Now Jesus was not yet come into the town, but was in that place where Martha met him. 31The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. 33When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34And said, Where have ye laid him? They said unto him, Lord, come and see. 35Jesus wept. 36Then said the Jews, Behold how he loved him! 37And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? 38Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. 39Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? 41Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. 43And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. 45Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. 48If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. 49And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 51And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. 53Then from that day forth they took counsel together for to put him to death. 54Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. 55And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. 56Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? 57Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.

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Mga pagkakaiba na nagpapabago sa kahulugan (124)
  • v1 [lexical]: Translation of introductory particle or phrase — “Now” (WEB, KJV, ASV, WEBSTER) vs “there was” (DARBY, DRC) vs “And there was” (YLT)
  • v1 [grammatical]: Handling of double prepositions indicating origin — “from of” (WEB, YLT) vs “of Bethany” (KJV, WEBSTER) vs “of” (ASV, DARBY) vs “Bethania of” (DRC)
  • v1 [lexical]: (vv 1, 30) Translation of noun for village or town — “village” (WEB, ASV, YLT, DARBY) vs “town” (KJV, WEBSTER, DRC)
  • v2 [grammatical]: Handling of the introductory conjunction and feminine pronoun — “It” (WEB, KJV, DARBY, WEBSTER) vs “And” (ASV, YLT) vs “And Mary” (DRC)
  • v2 [grammatical]: Translation of the attributive participle — “who” (ASV, WEBSTER) vs “who had” (WEB) vs “that Mary which anointed” (KJV) vs “who did anoint” (YLT) vs “the who” (DARBY) vs “she” (DRC)
  • v3 [grammatical]: Syntactic arrangement of the indirect object — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “the sisters” (YLT)
  • v3 [lexical]: Translation of verb for love or affection — “thou lovest” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you have great affection” (WEB) vs “dost love” (YLT)
  • v4 [grammatical]: Translation of temporal conjunction — “But” (WEB, ASV, DARBY) vs “When” (KJV, WEBSTER) vs “and” (YLT, DRC)
  • v4 [grammatical]: Translation of the aorist participle — “it” (WEB, ASV, DARBY) vs “heard that he” (KJV, WEBSTER) vs “having” (YLT) vs “hearing it” (DRC)
  • v4 [grammatical]: (vv 4, 27) Handling of the genitive phrase for 'Son of God' — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
  • v4 [grammatical]: Translation of the subjunctive verb mood — “may” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “of God might” (KJV)
  • v4 [lexical]: Translation of prepositional phrase meaning 'by' or 'through it' — “by it” (WEB, DARBY, WEBSTER, DRC) vs “thereby” (KJV, ASV) vs “through it” (YLT)
  • v6 [grammatical]: Tense mapping for present tense verb in past narrative — “was sick” (WEB, KJV, ASV, WEBSTER, DRC) vs “is ailing then indeed” (YLT) vs “is” (DARBY)
  • v6 [lexical]: Translation of verb for staying or remaining and temporal adverb — “abode two days still” (KJV, WEBSTER) vs “remained” (YLT, DRC) vs “stayed” (WEB) vs “at that time” (ASV) vs “remained then” (DARBY)
  • v6 [grammatical]: Syntactic arrangement of 'the place where he was' — “where he was” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in which two days” (YLT) vs “two days” (DRC)
  • v7 [grammatical]: (vv 7, 8) Translation of the definite article as a possessive pronoun — “his” (KJV, DARBY, WEBSTER, DRC) vs “the” (WEB, ASV, YLT)
  • v8 [lexical]: Translation of verb for asking or saying — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “asked” (WEB)
  • v8 [lexical]: Translation of title and temporal adverb — “Rabbi” (WEB, ASV, DRC) vs “Master” (KJV, WEBSTER) vs “Rabbi now were” (YLT) vs “Rabbi even but now” (DARBY)
  • v9 [grammatical]: Framing of the negative interrogative — “Are” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Aren’t” (WEB)
  • v9 [lexical]: Translation of phrase for 'in the day' or 'daylight' — “in the day” (KJV, ASV, YLT, DARBY, WEBSTER) vs “of daylight” (WEB) vs “of” (DRC)
  • v9 [grammatical]: (vv 9, 10) Translation of the conditional clause and indefinite pronoun — “a” (ASV, DRC) vs “a walks” (WEB) vs “any man walk” (KJV) vs “one may” (YLT) vs “one” (DARBY) vs “walketh” (WEBSTER)
  • v9 [grammatical]: Verb form and phrasing for not stumbling — “stumbleth not” (KJV, ASV, WEBSTER, DRC) vs “doesn’t stumble” (WEB) vs “doth stumble” (YLT) vs “does stumble” (DARBY)
  • v10 [grammatical]: Phrasing of the negative existential clause — “the” (WEB, ASV, YLT, DARBY, DRC) vs “there is no” (KJV, WEBSTER)
  • v11 [lexical]: Translation of demonstrative pronoun and preposition — “that” (WEB, KJV, WEBSTER, DRC) vs “this” (ASV, YLT, DARBY)
  • v11 [grammatical]: (vv 11, 31) Translation of present tense verb of motion — “go” (KJV, ASV, DARBY, WEBSTER, DRC) vs “am going so” (WEB) vs “on” (YLT)
  • v12 [textual]: Variant regarding inclusion of pronoun and translation of title — “therefore said” (WEB, DRC) vs “Lord” (KJV, WEBSTER) vs “therefore said unto him” (ASV) vs “Sir” (YLT) vs “therefore said to him” (DARBY)
  • v12 [grammatical]: Translation of perfect tense verb for sleeping — “sleep” (KJV, DRC) vs “has fallen asleep” (WEB) vs “is fallen asleep” (ASV) vs “hath fallen asleep” (YLT) vs “be fallen asleep” (DARBY) vs “sleepeth” (WEBSTER)
  • v12 [lexical]: Translation of verb for recovery or salvation — “will recover” (WEB, ASV) vs “shall do well” (KJV, DRC) vs “will be saved” (YLT) vs “will get” (DARBY) vs “will” (WEBSTER)
  • v13 [lexical]: Translation of the connective particle — “Now” (WEB, ASV, WEBSTER) vs “but” (YLT, DARBY, DRC) vs “Howbeit” (KJV)
  • v13 [grammatical]: Translation of the pluperfect verb — “spoke” (DARBY, WEBSTER, DRC) vs “had spoken” (WEB, ASV) vs “spake of” (KJV) vs “had spoken about” (YLT)
  • v13 [grammatical]: Translation of the coordinating conjunction — “but” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “and” (DRC)
  • v14 [grammatical]: Syntactic arrangement of the conjunction and verb — “therefore said to” (YLT, DRC) vs “So said to” (WEB) vs “Then said Jesus unto” (KJV) vs “therefore said” (ASV) vs “Jesus therefore to” (DARBY) vs “to” (WEBSTER)
  • v14 [lexical]: Translation of adverb for plainly or freely — “plainly” (KJV, ASV, DARBY, WEBSTER, DRC) vs “then” (WEB) vs “freely” (YLT)
  • v14 [grammatical]: Translation of the aorist verb for dying — “is dead” (WEB, KJV, ASV, WEBSTER, DRC) vs “hath died” (YLT) vs “has died” (DARBY)
  • v15 [lexical]: Translation of verb for rejoicing or being glad — “am glad for” (WEB, KJV, ASV, WEBSTER, DRC) vs “rejoice” (YLT) vs “rejoice on” (DARBY)
  • v15 [lexical]: Translation of prepositional phrase meaning 'for your sakes' — “sakes” (WEB, KJV, ASV, WEBSTER, DRC) vs “sake” (YLT) vs “account” (DARBY)
  • v15 [grammatical]: Translation of the purpose clause — “to the intent ye” (KJV, ASV, WEBSTER) vs “so that you” (WEB) vs “but we” (YLT) vs “in order that” (DARBY) vs “that you” (DRC)
  • v16 [grammatical]: Syntactic handling of the conjunction and attributive participle — “therefore who” (WEB, ASV, DRC) vs “who” (YLT, WEBSTER) vs “which is” (KJV) vs “therefore” (DARBY)
  • v17 [grammatical]: Translation of the aorist participle of motion — “came he” (WEB, KJV, ASV, WEBSTER) vs “therefore having come” (YLT) vs “therefore on arriving” (DARBY) vs “therefore and” (DRC)
  • v18 [lexical]: Spelling of proper noun and connective — “Now Bethany” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT) vs “Bethania” (DRC)
  • v18 [lexical]: Translation of preposition for near or nigh — “near” (WEB, DARBY, DRC) vs “nigh unto” (KJV, ASV) vs “to” (YLT, WEBSTER)
  • v18 [lexical]: Translation of measurement term — “furlongs off” (KJV, ASV, YLT, DRC) vs “stadia away” (WEB) vs “stadia” (DARBY) vs “distant” (WEBSTER)
  • v19 [lexical]: Translation of verb for comforting or consoling — “to comfort” (KJV, WEBSTER, DRC) vs “console” (WEB, ASV) vs “that they might” (YLT) vs “that they might console” (DARBY)
  • v21 [grammatical]: Inclusion and phrasing of conjunction and preposition — “therefore said” (ASV, YLT) vs “therefore said to” (DARBY, DRC) vs “said to” (WEB) vs “unto” (KJV) vs “to” (WEBSTER)
  • v21 [grammatical]: (vv 21, 32) Translation of past conditional protasis — “thou hadst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you would have” (WEB)
  • v21 [grammatical]: (vv 21, 32) Translation of past conditional apodosis — “had not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “wouldn’t have” (WEB)
  • v23 [stylistic]: (vv 23, 24, 48) Auxiliary verb choice for future tense — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v24 [lexical]: Translation of noun for resurrection or rising and preposition — “resurrection at” (WEB, KJV, ASV, WEBSTER, DRC) vs “rising again in” (YLT) vs “in” (DARBY)
  • v25 [grammatical]: (vv 25, 26) Translation of the substantival participle — “that believeth in” (KJV, WEBSTER, DRC) vs “who believes” (WEB) vs “on” (ASV) vs “who is believing” (YLT) vs “believes on” (DARBY)
  • v26 [grammatical]: Translation of the emphatic double negation — “shall never” (KJV, ASV, DARBY, WEBSTER) vs “not” (YLT, DRC) vs “will” (WEB)
  • v26 [lexical]: Translation of prepositional phrase indicating eternity — “Believest thou this” (KJV, ASV, DARBY, WEBSTER) vs “Do you believe” (WEB) vs “to the age” (YLT) vs “for ever” (DRC)
  • v27 [lexical]: Translation of affirmative particle and title — “Yea Lord” (KJV, ASV, DARBY, DRC) vs “Yes” (WEB, WEBSTER) vs “Yes sir” (YLT)
  • v27 [grammatical]: Translation of perfect tense verb — “believe” (KJV, DARBY, WEBSTER) vs “have believed” (ASV, YLT, DRC) vs “have come to” (WEB)
  • v28 [lexical]: Translation of adverb for secretly or privately — “secretly” (WEB, KJV, ASV, WEBSTER) vs “Mary” (DARBY, DRC) vs “privately” (YLT)
  • v28 [lexical]: Translation of noun for teacher or master — “Teacher” (WEB, ASV, YLT, DARBY) vs “Master” (KJV, WEBSTER, DRC)
  • v28 [lexical]: Translation of verb for being present — “come” (KJV, DARBY, WEBSTER, DRC) vs “here” (WEB, ASV) vs “present” (YLT)
  • v29 [grammatical]: Syntactic arrangement of temporal clause and main verb — “heard that she arose” (KJV, WEBSTER) vs “this” (WEB) vs “when heard it” (ASV) vs “when heard riseth up” (YLT) vs “when she rises up” (DARBY) vs “this riseth” (DRC)
  • v29 [grammatical]: (vv 29, 38) Translation of historical present verb of motion — “went to” (WEB) vs “came unto” (KJV) vs “went” (ASV) vs “doth come to” (YLT) vs “comes to” (DARBY) vs “to” (WEBSTER) vs “cometh to” (DRC)
  • v30 [textual]: Variant reading of conjunction — “Now” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT) vs “For” (DRC)
  • v30 [grammatical]: Verb choice and tense mapping — “had” (WEB, YLT, DARBY, WEBSTER) vs “was” (KJV, ASV, DRC)
  • v30 [grammatical]: (vv 30, 51, 52) Translation of the definite article or demonstrative — “the” (WEB, ASV, YLT, DARBY) vs “that” (KJV, WEBSTER, DRC)
  • v30 [lexical]: Translation of verb for meeting — “met” (WEB, KJV, ASV, YLT, WEBSTER) vs “came to meet” (DARBY) vs “had” (DRC)
  • v31 [grammatical]: Translation of relative clause or participle phrase — “who” (WEB, ASV, WEBSTER) vs “therefore who” (YLT, DARBY, DRC) vs “then which” (KJV)
  • v31 [grammatical]: Translation of present participle — “comforted” (KJV, WEBSTER, DRC) vs “were consoling” (WEB, ASV) vs “were comforting” (YLT) vs “consoling” (DARBY)
  • v31 [grammatical]: (vv 31, 32, 45) Translation of aorist participle — “when they saw” (WEB, KJV, ASV, WEBSTER, DRC) vs “having seen” (YLT) vs “seeing” (DARBY)
  • v31 [textual]: Variant reading for saying versus supposing that — “saying” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “supposing that” (ASV)
  • v32 [grammatical]: Syntactic phrasing of temporal clause — “therefore when she came” (ASV, YLT, DARBY) vs “came to” (WEB) vs “was come” (KJV) vs “had” (WEBSTER) vs “therefore” (DRC)
  • v33 [grammatical]: Translation and syntax of attributive participle — “who” (WEB, ASV, YLT, DARBY, WEBSTER) vs “also weeping which came” (KJV) vs “that were come” (DRC)
  • v33 [lexical]: (vv 33, 38) Translation of verb for groaning or deep emotion — “he groaned” (WEB, KJV, ASV, WEBSTER) vs “weeping did groan” (YLT) vs “weeping was deeply moved” (DARBY) vs “weeping” (DRC)
  • v34 [lexical]: Translation of verb for placing or laying — “ye laid” (KJV, ASV, YLT, WEBSTER) vs “you” (WEB, DRC) vs “put” (DARBY)
  • v34 [lexical]: Translation of verb for saying or telling — “say to” (YLT, DARBY, WEBSTER, DRC) vs “told” (WEB) vs “said unto” (KJV) vs “say” (ASV)
  • v36 [lexical]: Translation of imperative particle for behold or see — “therefore said” (ASV, DARBY, DRC) vs “Behold” (KJV, WEBSTER) vs “therefore said See” (WEB) vs “therefore said Lo” (YLT)
  • v36 [grammatical]: Translation of imperfect tense verb for loving — “loved” (KJV, ASV, DARBY, WEBSTER, DRC) vs “had for” (WEB) vs “was loving” (YLT)
  • v37 [grammatical]: Translation of substantival adjective for blind — “the” (KJV, YLT, DARBY, WEBSTER) vs “him who was” (WEB) vs “him that was” (ASV) vs “man born” (DRC)
  • v38 [lexical]: Translation of noun for tomb or grave — “tomb Now” (WEB, ASV, DARBY) vs “grave” (KJV, WEBSTER) vs “tomb and” (YLT) vs “sepulchre Now” (DRC)
  • v38 [lexical]: Translation of verb and preposition for laying upon — “lay upon” (KJV, DARBY, WEBSTER) vs “against” (WEB, ASV) vs “was lying” (YLT) vs “was laid over” (DRC)
  • v39 [grammatical]: Translation of temporal adjective indicating four days — “hath been dead” (KJV, ASV, WEBSTER) vs “is” (YLT, DARBY) vs “has” (WEB) vs “is now of” (DRC)
  • v40 [grammatical]: Translation of genitive phrase for 'glory of God' — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
  • v41 [grammatical]: Handling of conjunction and adverbs — “away” (WEB, KJV, ASV, WEBSTER) vs “therefore” (YLT, DARBY, DRC)
  • v41 [lexical]: Translation of verb for thanking — “thank thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “give thanks” (DRC)
  • v41 [grammatical]: Translation of aorist verb for hearing — “thou hast heard” (KJV, DARBY, WEBSTER, DRC) vs “you listened to” (WEB) vs “heardest” (ASV) vs “didst hear” (YLT)
  • v42 [grammatical]: Translation of pluperfect verb for knowing — “knew” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “know” (WEB)
  • v42 [grammatical]: Translation of present verb and temporal adverb — “thou hearest me always” (KJV, ASV, WEBSTER, DRC) vs “you listen to me” (WEB) vs “dost hear me” (YLT) vs “always” (DARBY)
  • v42 [lexical]: Translation of preposition meaning because or on account of — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “on account” (DARBY)
  • v42 [lexical]: Translation of phrase for the surrounding crowd or multitude — “multitude standing around” (WEB) vs “people which stand by” (KJV) vs “multitude that standeth around” (ASV) vs “multitude that is standing” (YLT) vs “crowd who around” (DARBY) vs “who” (WEBSTER) vs “who about have” (DRC)
  • v42 [grammatical]: Supplied object pronoun — “it” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “this” (WEB)
  • v42 [grammatical]: Translation of aorist verb for sending — “thou hast sent” (KJV, DARBY, WEBSTER, DRC) vs “didst send” (ASV, YLT) vs “you” (WEB)
  • v43 [lexical]: Translation of adverb for out or forth — “forth” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “out” (WEB)
  • v44 [grammatical]: Translation of aorist verb of motion and participle — “forth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “out” (WEB) vs “being” (YLT)
  • v44 [grammatical]: Word order for hands and feet — “hand” (WEB, KJV, ASV, WEBSTER) vs “feet” (YLT, DARBY, DRC)
  • v44 [lexical]: Translation of noun for graveclothes or wrappings — “graveclothes” (KJV, ASV, YLT, DARBY, WEBSTER) vs “wrappings” (WEB) vs “winding bands” (DRC)
  • v44 [lexical]: Translation of noun for face or visage and verb for wrapping — “face was bound about” (KJV, ASV, WEBSTER, DRC) vs “wrapped around” (WEB) vs “visage” (YLT) vs “round” (DARBY)
  • v44 [lexical]: Translation of noun for napkin or cloth — “napkin” (KJV, ASV, WEBSTER, DRC) vs “cloth” (WEB) vs “was bound about” (YLT) vs “handkerchief” (DARBY)
  • v44 [lexical]: Translation of verb for loosing or freeing — “Loose” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Free” (WEB)
  • v45 [grammatical]: (vv 45, 48) Preposition idiom with verb to believe — “on” (KJV, ASV, DARBY, WEBSTER) vs “in” (WEB, YLT, DRC)
  • v47 [grammatical]: Translation of present indicative or deliberative subjunctive verb — “do” (KJV, ASV, DARBY, WEBSTER, DRC) vs “are” (WEB) vs “may” (YLT)
  • v47 [grammatical]: Translation of causal conjunction — “for” (KJV, ASV, DARBY, WEBSTER, DRC) vs “doing” (WEB) vs “do because” (YLT)
  • v47 [lexical]: Translation of verb for doing or performing — “does” (WEB, DARBY) vs “doeth” (KJV, ASV) vs “doth” (YLT, DRC) vs “performeth” (WEBSTER)
  • v47 [lexical]: Translation of noun for signs or miracles — “signs” (WEB, ASV, YLT, DARBY) vs “miracles” (KJV, WEBSTER, DRC)
  • v48 [lexical]: Translation of verb for letting or leaving alone — “let” (KJV, ASV, DARBY, WEBSTER, DRC) vs “leave” (WEB) vs “may” (YLT)
  • v49 [grammatical]: Translation of indefinite pronoun and conjunction — “But a certain” (WEB, ASV, DARBY) vs “And” (KJV, WEBSTER) vs “a certain” (YLT) vs “But” (DRC)
  • v50 [lexical]: Translation of verb for considering or reasoning — “Nor consider” (KJV, DARBY, WEBSTER) vs “do you” (WEB) vs “do ye take account” (ASV) vs “reason” (YLT) vs “Neither do you” (DRC)
  • v50 [lexical]: Translation of verb for being expedient or profitable — “expedient” (KJV, ASV, WEBSTER, DRC) vs “advantageous” (WEB) vs “good” (YLT) vs “profitable” (DARBY)
  • v50 [textual]: Variant reading for us versus you — “us” (WEB, KJV, YLT, WEBSTER) vs “you” (ASV, DARBY, DRC)
  • v50 [grammatical]: Structural rendering of negative purpose clause — “that” (WEB, KJV, ASV, WEBSTER, DRC) vs “not” (YLT, DARBY)
  • v51 [grammatical]: Translation of verb and negation — “said” (ASV, YLT) vs “spoke” (WEBSTER, DRC) vs “didn’t say this” (WEB) vs “not” (KJV) vs “did say” (DARBY)
  • v51 [lexical]: Translation of noun for high priest — “high” (WEB, KJV, ASV, DARBY, WEBSTER) vs “chief” (YLT) vs “the” (DRC)
  • v51 [grammatical]: Translation of prospective or imminent verb construction — “should” (KJV, ASV, WEBSTER, DRC) vs “would” (WEB) vs “was about to” (YLT) vs “was going to” (DARBY)
  • v53 [lexical]: Translation of illative conjunction — “forth” (KJV, ASV, WEBSTER) vs “therefore” (YLT, DARBY, DRC) vs “forward” (WEB)
  • v54 [lexical]: Translation of adverbial phrase for openly or freely — “more openly” (WEB, KJV, ASV, WEBSTER, DRC) vs “freely walking” (YLT) vs “longer” (DARBY)
  • v54 [lexical]: Translation of prepositional phrase for near the wilderness — “wilderness into” (KJV, ASV, WEBSTER) vs “to” (WEB) vs “region nigh the to” (YLT) vs “desert to” (DARBY) vs “desert unto” (DRC)
  • v54 [lexical]: Spelling of proper noun and translation of verb — “Ephraim and” (KJV, ASV, YLT, DARBY, WEBSTER) vs “He stayed” (WEB) vs “Ephrem” (DRC)
  • v54 [textual]: Variant reading regarding inclusion of possessive pronoun — “his” (WEB, KJV, YLT, WEBSTER, DRC) vs “the” (ASV, DARBY)
  • v55 [lexical]: Translation of coordinating conjunction — “And” (KJV, YLT, WEBSTER, DRC) vs “Now” (WEB, ASV) vs “But” (DARBY)
  • v55 [lexical]: Phrasing of 'the Passover of the Jews' — “of the Jews” (WEB, ASV, YLT, DARBY) vs “Jews passover” (KJV, WEBSTER) vs “pasch of the” (DRC)
  • v55 [grammatical]: Translation of directional prepositional phrase — “up to Jerusalem” (ASV, YLT, DARBY) vs “went out of” (KJV, WEBSTER) vs “up from” (WEB) vs “from” (DRC)
  • v55 [lexical]: Translation of noun for Passover and purpose clause — “passover to” (WEB, KJV, ASV, WEBSTER) vs “that they might” (YLT, DARBY) vs “pasch” (DRC)
  • v56 [grammatical]: Translation of imperfect verb and conjunction — “sought therefore” (ASV, DARBY, DRC) vs “sought” (WEB, WEBSTER) vs “for” (KJV) vs “were seeking therefore” (YLT)
  • v56 [lexical]: Translation of phrase for 'what do you think' — “think ye that” (KJV, ASV, WEBSTER) vs “do you think—that” (WEB) vs “doth appear to you” (YLT) vs “do think” (DARBY) vs “you” (DRC)
  • v56 [grammatical]: Translation of subjunctive with double negative — “will not come” (KJV, ASV, DARBY, WEBSTER) vs “isn’t coming” (WEB) vs “may” (YLT) vs “is” (DRC)
  • v56 [lexical]: Translation of noun for feast or festival — “feast” (KJV, ASV, YLT, DARBY, WEBSTER) vs “at all” (WEB) vs “festival day” (DRC)
  • v57 [grammatical]: Translation of indefinite conditional clause — “any man knew” (KJV, ASV, WEBSTER, DRC) vs “anyone” (WEB) vs “one may know” (YLT) vs “one” (DARBY)
  • v57 [lexical]: Translation of verb for showing or reporting — “show” (ASV, WEBSTER) vs “report” (WEB) vs “should shew it” (KJV) vs “may so” (YLT) vs “make known” (DARBY) vs “tell” (DRC)
  • v57 [lexical]: Translation of verb for taking or seizing — “might take” (KJV, ASV, DARBY, WEBSTER) vs “seize” (WEB) vs “may seize” (YLT) vs “apprehend” (DRC)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Provided Greek text (which represents a critical edition with distinct Byzantine/TR features in verse 41).

Mga banal na pangalan: Kyrios (Lord), Theos (God).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

The narrative recounts that a man named Lazarus of Bethany is sick. Jesus receives this news but remains where he is for two additional days. When he decides to travel to Judea, his disciples warn him of the danger from the Jews, but Jesus speaks of walking in the daylight and tells them Lazarus has fallen asleep, later clarifying that Lazarus is dead. Upon arriving, Jesus finds that Lazarus has been in the tomb for four days. He is met first by Martha, to whom he declares that he is the resurrection and the life, and then by Mary, who falls weeping at his feet. Seeing her and the accompanying Jews weeping, Jesus is deeply moved in spirit and troubled, and he also weeps. At the tomb, a cave with a stone across it, Jesus orders the stone removed despite Martha's warning about the odor. He prays aloud, commands Lazarus to come out, and the dead man emerges bound in grave clothes. While many witnesses believe in Jesus, others report the event to the Pharisees. The chief priests and Pharisees convene a council, fearing that Jesus's signs will provoke the Romans to destroy their place and nation. Caiaphas, the high priest, argues that it is better for one man to die for the people than for the whole nation to perish. From that day, they plot to put Jesus to death, causing him to withdraw to Ephraim as the Passover approaches.

Jewish interpretation

In its own narrative terms, the chapter recounts Jesus reviving a man, Lazarus, who has been dead in a tomb for four days. The text centers on dialogues concerning life, death, and belief, notably a conversation where Jesus contrasts traditional expectations of a future resurrection with his own immediate life-giving authority. The narrative concludes with a gathering of the chief priests and Pharisees, where the high priest Caiaphas argues that Jesus must be executed to prevent a popular uprising that would provoke the Romans into destroying their place and nation. Throughout the chapter, a group identified collectively as 'the Jews' appears both as comforters of the grieving sisters and as informants who report Jesus to the authorities.

Latter-day Saint

In this narrative chapter, Jesus receives word of Lazarus’s illness but deliberately delays His arrival in Bethany until Lazarus has been dead for four days. He encounters Martha and Mary, declares Himself the resurrection and the life, weeps with the mourners, and commands Lazarus to come forth from the tomb. The miracle provokes the Sanhedrin, led by Caiaphas, to formally plot His death to prevent Roman intervention.

Jehovah's Witnesses

In the immediate narrative, Jesus delays his response to the news of Lazarus's illness until Lazarus has died, a state Jesus describes to his disciples as 'sleep.' Arriving in Bethany four days later, Jesus is met by a grieving Martha and Mary. After affirming that he is 'the resurrection and the life' and openly weeping at the tomb, Jesus prays publicly to the Father to confirm his divine commission, then commands Lazarus to come out. The resulting miracle causes many to believe, but it also solidifies the murderous resolve of the Jewish religious leaders, with Caiaphas unwittingly prophesying that Jesus would die for the nation.

Mga piniling salin na ginawa ng NCB (24)
  • v1: Now — The connective particle functions naturally to introduce the narrative background in contemporary English.
  • v1: of Bethany, from the village — Preserves both prepositions to capture the double-origin syntax of the Greek text.
  • v2: the Lord — Consistently maps the divine name Kyrios to 'Lord'.
  • v3: see — Replaces the archaic 'behold' while maintaining the exclamatory interjection.
  • v4: the glory of God, so that the Son of God may be glorified — Preserves the cognate structure while rendering the explicit divine name references consistently.
  • v5: loved — A standard rendering that marks the author's choice of 'agapao' over the sisters' prior use of 'phileo'.
  • v7: Let us go — Accurately reflects the hortatory subjunctive that establishes a recurring refrain.
  • v9: walks in the day — Maintains the literal parallel with 'in the night' in verse 10 using natural contemporary syntax.
  • v11: has fallen asleep ... awaken him — Preserves the Greek wordplay on sleep while updating the English idiom.
  • v13: the rest of sleep — Captures the cognate redundancy characteristic of the source language phrasing.
  • v14: plainly — Best contemporary fit for speech intentionally devoid of metaphor, setting up its parallel in verse 54.
  • v16: we may die — Reflects the explicit first-person plural verb indicating a collective fate.
  • v17: already four days — Enhances the natural narrative flow in English while strictly keeping the time marker intact.
  • v20: went to meet ... remained sitting — Accurately sharpens the explicit posture contrast between Martha's active motion and Mary's static position.
  • v25: the one who believes — Modernizes the substantival participle accurately into a gender-neutral, contemporary phrasing.
  • v26: will never die — Smoothly renders the emphatic double negative and the eternity phrase into natural English idiom.
  • v31: supposing — Follows the textual reading for the participle indicating the forming of an assumption.
  • v33: was deeply moved in spirit — Communicates intense inward emotion without artificially resolving academic disputes over whether the underlying root signifies anger or sorrow.
  • v35: shed tears — Maintains the distinct Greek verb that contrasts Jesus's quiet tears with the loud wailing of the crowd.
  • v39: he is a fourth-day man — Preserves the unique Greek ordinal time-adjective applied personally to Lazarus.
  • v41: took away ... lifted — Reflects the cognate root repetition for elevation.
  • v44: Unbind him — Directly pairs with the earlier cognate for 'bound', preserving the text's imagery without dictating theological applicability.
  • v48: both our place and our nation — Translates both definite articles attached to the parallel terms to properly represent the Greek structure.
  • v52: gather into one the scattered children of God — Faithfully renders the substantival phrasing while leaving interpretive debates concerning the theological scope of the atonement genuinely unresolved.
Mga limitasyong dapat malaman
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 8, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)