YHN 11:48 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

OET (OET-RV) If we allow him to continue like this, all the crowds will be believing he’s the messiah, and then the Romans will come and destroy both our temple and our governance.”

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 RV alignments are incomplete (and may occasionally be wrong).

ULT If we leave him alone like this, all will believe in him, and the Romans will come and will take away both our place and nation.”

UST If we allow him to keep doing these miracles, everyone will trust in him and make him their king. Then the Roman army will come and destroy both our temple and our people!”

BSB If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and [our] nation.”

BLB If we shall let Him alone like this, all will believe in Him, and the Romans will come and will take away both our place and nation."

AICNT If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”

OEB If we allow him to continue as we are doing, everyone will believe in him; and the Romans will come and will take from us both our Temple and our nation.’

WEBBE If 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.”

WMBB (Same as above)

NET If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.”

LSV If we may leave Him alone thus, all will believe in Him; and the Romans will come, and will take away both our place and nation.”

FBV If we allow him to continue, everybody will believe in him, and then the Romans will destroy both the Temple and our status as a nation.”[fn]

11:48 Literally, “the place and the nation.”

TCNT If we allow him to continue like this, everyone will believe in him, and the Romans will come and take away our holy place and our nation.”

T4T If we allow him to keep doing this, everyone will believe ◄in him/that he is the Messiah►, and they will make him their king. Then the Roman army will come and destroy our Temple and our whole nation of Israel!”

LEB If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away both our place[fn] and our[fn] nation.”

11:48 Generally understood to be a reference to the Jerusalem temple

11:48 Literally “both the place and the nation of us”; the possessive pronoun is repeated in the translation (rather than the article) in keeping with English style

BBE If we let him go on in this way, everybody will have belief in him and the Romans will come and take away our place and our nation.

Moff If we let him alone, like this, everybody will believe in him, and then the Romans will come and suppress our holy Place and our nation."

Wymth If we leave him alone in this way, everybody will believe in him, and the Romans will come and blot out both our city and our nation."

ASV If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and our nation.

DRA If we let him alone so, all will believe in him; and the Romans will come, and take away our place and nation.

YLT if we may let him alone thus, all will believe in him; and the Romans will come, and will take away both our place and nation.'

Drby If we let him thus alone, all will believe on him, and the Romans will come and take away both our place and our nation.

RV If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and our nation.

SLT If we let him thus go, all will believe on him: and the Romans will come and take away also our place and nation.

Wbstr If we let him thus alone, all men will believe on him: and the Romans will come, and take away both our place and nation.

KJB-1769 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

KJB-1611 If we let him thus alone, all men will beleeue on him, and the Romanes shall come, and take away both our place and nation.
(If we let him thus alone, all men will believe on him, and the Romanes shall come, and take away both our place and nation.)

Bshps If we let hym scape thus, all men wyll beleue on him, and the Romaynes shall come, and take away both our rowme and the people.
(If we let him scape thus, all men will believe on him, and the Romaynes shall come, and take away both our room and the people.)

Gnva If we let him thus alone, all men will beleeue in him, and the Romanes will come and take away both our place, and the nation.
(If we let him thus alone, all men will believe in him, and the Romanes will come and take away both our place, and the nation. )

Cvdl Yf we let him go thus, all me wyl beleue in him: the shal the Romaynes come, and take awaye oure londe and people.
(If we let him go thus, all me will believe in him: the shall the Romaynes come, and take away our land and people.)

TNT Yf we let him scape thus all men will beleve on him and the Romaynes shall come and take awaye oure countre and the people.
(If we let him scape thus all men will believe on him and the Romaynes shall come and take away our country and the people. )

Wycl If we leeue hym thus, alle men schulen bileue in hym; and Romayns schulen come, and schulen take our place and oure folk.
(If we leave him thus, all men should believe in him; and Romayns should come, and should take our place and our folk/people.)

Luth Lassen wir ihn also, so werden sie alle an ihn glauben. So kommen dann die Römer und nehmen uns Land und Leute.
(Lassen we/us him/it also, so become they/she/them all at/to him/it believe. So coming then the Römer and take us/to_us/ourselves country and people/folk.)

ClVg Si dimittimus eum sic, omnes credent in eum, et venient Romani, et tollent nostrum locum, et gentem.[fn]
(When/But_if dimittimus him so, everyone they_will_believe in/into/on him, and they_will_come Romani, and they_take_away our place, and nation. )

11.48 Credent in eum. Et venient Romani. Et quia sentiebant doctrinam ejus esse contra templum et paternas leges, timebant ne si omnes crederent in Christum, nemo remaneret qui contra Romanos civitatem Dei et templum defenderet. Et venient Romam. De temporalibus timent, non de æternis, et utraque perdiderunt. Locus est Hierusalem quem perdiderunt, gentem suam perdiderunt ubique dispersi.

11.48 Credent in/into/on him. And they_will_come Romani. And because sentiebant teaching his to_be on_the_contrary the_temple/sanctuary and fathernas laws, they_were_afraid not when/but_if everyone to_believent in/into/on Christ/Messiah, nobody/no_one remaneret who/which on_the_contrary Romanos the_city of_God and the_temple/sanctuary defenderet. And they_will_come Romam. From/About temporal they_are_afraid, not/no from/about eternal, and both they_lost. Locus it_is Hierusalem which they_lost, nation his_own they_lost everywhere dispersed.

UGNT ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτὸν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος.
(ean afōmen auton houtōs, pantes pisteusousin eis auton, kai eleusontai hoi Ɽōmaioi, kai arousin haʸmōn kai ton topon kai to ethnos.)

SBL-GNT ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος.
(ean afōmen auton houtōs, pantes pisteusousin eis auton, kai eleusontai hoi Ɽōmaioi kai arousin haʸmōn kai ton topon kai to ethnos.)

RP-GNT Ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν· καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος.
(Ean afōmen auton houtōs, pantes pisteusousin eis auton; kai eleusontai hoi Ɽōmaioi kai arousin haʸmōn kai ton topon kai to ethnos.)

TC-GNT Ἐὰν ἀφῶμεν αὐτὸν οὕτω, πάντες πιστεύσουσιν εἰς αὐτόν· καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος.
(Ean afōmen auton houtō, pantes pisteusousin eis auton; kai eleusontai hoi Ɽōmaioi kai arousin haʸmōn kai ton topon kai to ethnos. )

Key for above GNTs: yellow:punctuation differs, orange:accents differ, red:words differ (from our SR-GNT base).

SOTN SIL Open Translator’s Notes:

Section 11:45–57: The Jewish leaders plotted to kill Jesus

This section tells that many Jews who saw Jesus raise Lazarus believed in him. But others reported him to the Pharisees. The council met to discuss what to do with Jesus. They were afraid that if everyone believed in Jesus, the Roman government would destroy the Jewish temple and nation. The high priest Caiaphas said that it was better for Jesus to die than the whole nation be destroyed. That was true, but not in the way that Caiaphas meant. Jesus’ death would bring salvation to all people.

Jesus no longer walked around in public and stayed in Ephraim. When people went to Jerusalem for the Passover feast, they looked for Jesus, thinking that he would not go there. That was because the chief priests and Pharisees had ordered people to tell them if they knew where Jesus was. Then they could arrest him.

Here are some other possible headings for this section:

The Jewish council decided to kill Jesus

The plot to kill Jesus

Paragraph 11:45–48

The Jews from Judea responded in different ways to the miracle that they just saw. Some believed, and others reported it to the Jewish authorities. The authorities discussed the matter in their council.

11:48a

If we let Him go on like this, everyone will believe in Him,

If we^(incl) let him continue to work miracles, everyone will believe in him,
If we^(incl) do not stop him, all the people will trust in him.

If we let Him go on like this: The word If introduces a real possibility. It suggests a possibility that the speakers did not like nor approve of. Here are other ways to translate this clause:

If we allow him to go on in this way (NET)

If we don’t stop him now (CEV)

we: This word refers to the council of Jewish leaders. It is inclusive, as the leaders were talking among themselves.

let Him go on like this: This phrase refers to allowing Jesus to continue doing miracles. The speakers did not approve of what Jesus was doing. You may want to make it clearer what like this means. For example:

let him continue doing these things (NCV)

everyone will believe in Him: This clause is an exaggeration. The speakers were afraid that many or most of the Jewish people would believe that Jesus was the Messiah.

will believe in Him: This phrase includes the idea of believing the facts about who Jesus was and what he did. But it also includes the idea of trusting Jesus instead of trusting oneself or someone else. Both ideas are very closely related. Here the council was probably worried that people would believe that Jesus was the Messiah and follow him. See how you translated similar phrases in 1:12b, 2:11c, and 11:45b. Here are other ways to translate this idea:

will put their faith in him (CEV)

will become believers

11:48b

and then the Romans will come and take away both our place and our nation.”

and then the Roman soldiers will come and remove both our^(incl) temple and our^(incl) nation.”
Then the Roman army will come and remove our^(incl) temple and our^(incl) country from us^(incl).”

the Romans will come: This clause means that that the Roman army would come in force and enter Israel. The clause implies that first Jesus would cause his followers to rebel against the Romans. Then the Romans would come to defeat that rebellion. The Romans were already ruling Israel, but they gave the Jewish people some privileges and freedoms.

the Romans: This phrase in this context refers to the Roman army. For example:

the Roman authorities (GNT)

the Roman army (NLT)

the Roman rulers will send soldiers

take away both our place and our nation: The speakers feared that the Romans would ruin the country. They would destroy the temple and take away the rights of the nation.

take away: There are two ways to interpret the word that the BSB translates as take away here:

It means “remove” or take away. (BSB, NIV, NASB, NET, ESV, KJV, GW, NCV)
It means “destroy.” For example:
the Roman authorities will take action and destroy our Temple and our nation! (GNT) (GNT, NLT, CEV, RSV, NRSV)

In addition, REB translates this word as “sweep away,” which can mean either “remove” or “destroy.” And NJB translates it as “suppress,” which means “stop” or “keep from doing something or being free.” It is recommended that you follow interpretation (1) and most English translations and Bible experts.

our…our: This word is not repeated in the Greek text, but the Greek does strongly emphasize it. The emphasis implies that the Jewish leaders were not worried so much about the Jewish people, but about themselves. They did not want the Romans to take away (remove) the temple and the nation from them. They did not want to lose their authority and position of honor. They are talking among themselves, so the pronoun is inclusive. Here is another way to translate this word:

The Roman authorities will take away from us both the temple and the nation.

place: Scholars agree that the Greek word that the BSB translates literally as place refers to the temple in Jerusalem. The Jewish temple was still standing then and the Romans allowed the Jews to worship and sacrifice there. Here are other ways to translate this word:

Temple (GNT)

sanctuary (NET)

nation: This word refers to the Jewish nation of Israel. Israel was part of the Roman Empire then but had certain rights and privileges. The Romans permitted the Jewish people to practice their own religion under their own leaders. The speakers feared that the Romans would take those rights away.

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / explicit

πάντες πιστεύσουσιν εἰς αὐτὸν

all ˓will_be˒_believing in (Some words not found in SR-GNT: Ἐάν ἀφῶμεν αὐτόν οὕτως πάντες πιστεύσουσιν εἰς αὐτόν καί ἐλεύσονται οἱ Ῥωμαῖοι καί ἀροῦσιν ἡμῶν καί τόν τόπον καί τό ἔθνος)

The Jewish leaders were afraid that the people would try to make Jesus their king and rebel against the Roman government. If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: [everyone will believe in him, make him king, and revolt against the Roman government]

Note 2 topic: figures-of-speech / synecdoche

ἐλεύσονται οἱ Ῥωμαῖοι

˓will_be˒_coming the Romans

The Jewish leaders use the Romans to refer to the Roman army. If this might confuse your readers, you could express the meaning plainly. Alternate translation: [Roman soldiers will come]

Note 3 topic: figures-of-speech / explicit

καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον

(Some words not found in SR-GNT: Ἐάν ἀφῶμεν αὐτόν οὕτως πάντες πιστεύσουσιν εἰς αὐτόν καί ἐλεύσονται οἱ Ῥωμαῖοι καί ἀροῦσιν ἡμῶν καί τόν τόπον καί τό ἔθνος)

Here, place could mean: (1) the Jewish temple, as in the UST. (2) the city of Jerusalem. Alternate translation: [and will take away both our city, Jerusalem]

Note 4 topic: figures-of-speech / explicit

τὸ ἔθνος

Here, nation refers to all of the Jewish people. If it would be helpful to your readers, you could state this explicitly. Alternate translation: [Jewish nation] or [the people of our nation]

BMM BibleMapper.com Maps:

Map

Jesus’ Final Journey to Jerusalem

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.

Parallel YHN 11:48

Section 11:45–57: The Jewish leaders plotted to kill Jesus

Paragraph 11:45–48

11:48a

11:48b

Jesus’ Final Journey to Jerusalem