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Text critical issues=small word differences Clarity of original=clearImportance=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 OET-RV alignments are incomplete (and may occasionally be wrong).
ULTIf 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.”
USTIf 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!”
BSBIf 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.”
BLBIf 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."
AICNTIf 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.”
OEBIf 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.’
WEBBEIf 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.”
TCNTIf 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.”
T4TIf 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!”
LEBIf 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.”
11:48Generally understood to be a reference to the Jerusalem temple
11:48Literally “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
BBEIf 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.
WymthIf 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."
ASVIf 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.
DRAIf we let him alone so, all will believe in him; and the Romans will come, and take away our place and nation.
YLTif 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.'
DrbyIf we let him thus alone, all will believe on him, and the Romans will come and take away both our place and our nation.
RVIf 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.
WbstrIf 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-1769If 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-1611If 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.)
BshpsIf 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.)
GnvaIf 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. )
CvdlYf 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.)
TNTYf 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. )
WyclIf 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.)
LuthLassen 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 him/it believe. So coming dann the Römer and take us/to_us/ourselves Land and Leute.)
ClVgSi dimittimus eum sic, omnes credent in eum, et venient Romani, et tollent nostrum locum, et gentem.[fn] (When/But_if dimittimus him sic, everyone credent in him, and venient Romani, and tollent nostrum locum, and gentem. )
11.48Credent 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.
11.48Credent in him. And venient Romani. And because sentiebant doctrinam his esse on_the_contrary templum and paternas leges, timebant not when/but_if everyone crederent in Christum, nemo remaneret who on_the_contrary Romanos civitatem of_God and templum defenderet. And venient Romam. De temporalibus timent, not/no about æternis, and utraque perdiderunt. Locus it_is Hierusalem which perdiderunt, gentem his_own perdiderunt ubique dispersi.
UGNTἐὰν 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-GNTἐὰν 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-GNTἘὰν 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. )
11:48 The council’s deliberations unveiled their fears that everyone would believe in him. If people believed that the Messiah had come, the political implications would be threatening. The Romans viewed Jewish messiahs with suspicion, and the movement surrounding Jesus might inspire them to invade and destroy Jerusalem and its Temple.
all /will_be/_believing in (Some words not found in SR-GNT: ἐὰν ἀφῶμεν αὐτὸν οὕτως πάντες πιστεύσουσιν εἰς αὐτόν καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ 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]
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]
and and ˱they˲_/will_be/_taking_away ˱of˲_us both the place
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]
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]
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.
