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, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTTherefore, the Pharisees said among themselves, “You see that you are accomplishing nothing! Behold, the world has gone after him!”
USTSo the Pharisees said to each other, “See! We are failing to stop him. Look! Everyone is becoming his disciples!”
BSB § Then the Pharisees said to one another, “You can see that this is doing you no good. Look how the whole world has gone after Him!”
BLBTherefore the Pharisees said among themselves, "You see that you gain nothing. Behold, the world has gone after Him."
AICNTThe Pharisees then said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”
OEBSo the Pharisees said to one another, ‘You see that you are gaining nothing! Why, all the world has run after him!’
WEBBEThe Pharisees therefore said amongst themselves, “See how you accomplish nothing. Behold, the world has gone after him.”
NETThus the Pharisees said to one another, “You see that you can do nothing. Look, the world has run off after him!”
LSVtherefore the Pharisees said among themselves, “You see that you do not gain anything, behold, the world went after Him.”
FBVThe Pharisees said to one other, “Look, we're getting nowhere. Everyone's running after him.”
TCNTSo the Pharisees said to one another, “You see that you are achieving nothing. Behold, the world has gone after him.”
T4TSo the Pharisees said to each other, “It is obvious that we are making no progress in trying to stop him! It looks like[HYP] everyone [MTY] is becoming his disciple!”
LEBSo the Pharisees said to one another, “You see that you are accomplishing nothing! Behold, the world has gone after him.” ¶
BBEThen the Pharisees said one to another, You see, you are unable to do anything: the world has gone after him.
WymthThe result was that the Pharisees said among themselves, "Observe how idle all your efforts are! The world is gone after him!"
ASVThe Pharisees therefore said among themselves, Behold how ye prevail nothing; lo, the world is gone after him.
DRAThe Pharisees therefore said among themselves: Do you see that we prevail nothing? behold, the whole world is gone after him.
YLTthe Pharisees, therefore, said among themselves, 'Ye see that ye do not gain anything, lo, the world did go after him.'
DrbyThe Pharisees therefore said to one another, Ye see that ye profit nothing: behold, the world is gone after him.
RVThe Pharisees therefore said among themselves, Behold how ye prevail nothing: lo, the world is gone after him.
WbstrThe Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
KJB-1769The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. (The Pharisees therefore said among themselves, Perceive ye/you_all how ye/you_all prevail nothing? behold, the world is gone after him. )
KJB-1611The Pharisees therefore saide among themselues, Perceiue ye how yee preuaile nothing? Behold, the world is gone after him. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
BshpsThe pharisees therfore sayde among them selues: perceaue ye, howe ye preuayle nothyng? Beholde, all the whole worlde goeth after hym. (The Pharisees therefore said among themselves: perceaue ye/you_all, how ye/you_all preuayle nothing? Behold, all the whole world goeth/goes after him.)
GnvaAnd the Pharises said among themselues, Perceiue ye howe ye preuaile nothing? Beholde, the worlde goeth after him. (And the Pharisees said among themselves, Perceive ye/you_all how ye/you_all prevail nothing? Behold, the world goeth/goes after him. )
CvdlBut the pharises sayde amonge them selues: Ye se, that we preuayle nothinge, beholde, all ye worlde runneth after him. (But the Pharisees said among themselves: Ye/You_all se, that we preuayle nothing, behold, all ye/you_all world runth after him.)
TNTThe Pharises therfore sayde amonge them selves: perceave ye how we prevayle no thinge? beholde the worlde goth awaye after him. (The Pharisees therefore said among them selves: perceave ye/you_all how we prevayle no thing? behold the world goth away after him. )
WyclTherfor the Farisees seiden to hem silf, Ye seen, that we profiten no thing; lo! al the world wente aftir hym. (Therefore the Pharisees said to them silf, Ye/You_all seen, that we profiten no thing; lo! all the world went after him.)
LuthDie Pharisäer aber sprachen untereinander: Ihr sehet, daß ihr nichts ausrichtet; siehe, alle Welt läuft ihm nach. (The Pharisäer but said untereinander: You sehet, that you/their/her nothing ausrichtet; look, all world läuft him after.)
ClVgPharisæi ergo dixerunt ad semetipsos: Videtis quia nihil proficimus? ecce mundus totus post eum abiit.[fn] (Pharisæi therefore dixerunt to semetipsos: Videtis because nihil proficimus? behold mundus totus after him abiit. )
12.19Ecce totus. Per passionem et resurrectionem totum mundum redemit, et secutus est eum. Et quid mirum si mundus post eum vadit per quem factus est mundus?
12.19Behold totus. Per passionem and resurrectionem totum the_world redemit, and secutus it_is him. And quid mirum when/but_if mundus after him vadit through which factus it_is mundus?
12:19everyone: Literally the world. The Pharisees’ words were more significant than they realized. Jesus came to reach the world (3:17), and the Pharisees said that Jesus had accomplished his task.
˱you_all˲_/are/_observing that not ˱you_all˲_/are/_benefiting nothing
The Pharisees imply here that it might be impossible to stop Jesus. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: [It seems like we can do nothing to stop him]
The Pharisees use the world as an exaggeration to express their shock that so many people have come out to follow Jesus. If this would confuse your readers, you could use an equivalent expression from your language that shows shock. Alternate translation: [Behold, it seems like everyone has gone after him]
Here, world refers to the people who lived in it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: [every person in the world]
Here, gone after means to follow Jesus and become his disciple. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: [has become his disciple]
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.
Bethany and Bethphage
Matthew 21:1-17; Mark 11:1-11; Luke 19:28-48; John 12:1-19; see also Matthew 26:6-13; Mark 14:3-9
At the start of Passover one week before he was crucified, Jesus and his disciples traveled to Jerusalem, approaching the city from the east. When they arrived at the village of Bethphage, Jesus mounted a donkey and rode down the Mount of Olives as a humble king entering his capital city. Along the way, many people laid branches and cloaks in his path to welcome him. After Jesus entered the city, he immediately went up to the Temple and drove out the moneychangers and merchants there, and he healed the blind and the lame. Then he traveled nearly two miles outside the city to the village of Bethany to spend the night, which appears to have been where he typically lodged each night while visiting Jerusalem during the crowded Passover festival. Bethany is also where Jesus’ close friends Mary, Martha, and Lazarus lived. One evening while Jesus was there at a large dinner party given in his honor, Martha served the food, and Mary poured expensive perfume on Jesus’ feet and wiped his feet with her hair.
Jerusalem during the New Testament
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).
