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, orange:accusative/object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTAnd having said these things, he journeyed ahead, going up to Jerusalem.
USTAfter Jesus said those things, he traveled farther along on the road up to Jerusalem.
BSB § After Jesus had said this, He went on ahead, going up to Jerusalem.
BLBAnd having said these things He went on ahead, going up to Jerusalem.
AICNTAnd having said these things, he went on [ahead],[fn] going up to Jerusalem.
19:28,ahead: Absent from some manuscripts. D(05) Latin(a e ff2 i)
OEBAfter saying this, Jesus went on in front, going up to Jerusalem.
WEBBEHaving said these things, he went on ahead, going up to Jerusalem.
WymthAfter thus speaking, He journeyed onward, proceeding up to Jerusalem.
ASVAnd when he had thus spoken, he went on before, going up to Jerusalem.
DRAAnd having said these things, he went before, going up to Jerusalem.
YLTAnd having said these things, he went on before, going up to Jerusalem.
DrbyAnd having said these things, he went on before, going up to Jerusalem.
RVAnd when he had thus spoken, he went on before, going up to Jerusalem.
WbstrAnd when he had thus spoken, he went before, ascending towards Jerusalem.
KJB-1769¶ And when he had thus spoken, he went before, ascending up to Jerusalem. (¶ And when he had thus spoken, he went before, ascending up to Yerusalem. )
KJB-1611¶ And when he had thus spoken, he went before, ascending vp to Hierusalem. (Modernised spelling is same as from KJB-1769 above)
BshpsAnd when he hadde thus spoken, he went foorth before, ascending vp to Hierusalem. (And when he had thus spoken, he went forth before, ascending up to Yerusalem.)
GnvaAnd when he had thus spoken, he went forth before, ascending vp to Hierusalem. (And when he had thus spoken, he went forth before, ascending up to Yerusalem. )
CvdlAnd whan he had thus sayde, he wete on forwarde, and toke his iourney vp to Ierusalem. (And when he had thus said, he went on forwarde, and took his journey up to Yerusalem.)
TNTAnd when he had thus spoken he proceded forthe before a ssendinge vp to Ierusalem. (And when he had thus spoken he proceded forth before a ssendinge up to Yerusalem. )
WyclAnd whanne these thingis weren seid, he wente bifore, and yede vp to Jerusalem. (And when these things were said, he went bifore, and went up to Yerusalem.)
LuthUnd als er solches sagte, zog er fort und reisete hinauf gen Jerusalem. (And als he such said, pulled he fort and travelled up to/toward Yerusalem.)
ClVgEt his dictis, præcedebat ascendens Jerosolymam.[fn] (And his dictis, præcedebat ascendens Yerosolymam. )
19.28Et his dictis. Finita parabola, vadit Hierosolymam, ut ostenderet de ejusdem maximæ civitatis eventu parabolam fuisse præmissam, quæ non longe post, et ipsum occisura ob odium regni ejus hostili clade sit peritura.
19.28And his dictis. Finita parabola, vadit Hierosolymam, as ostenderet about hisdem maximæ of_the_city eventu parabolam fuisse præmissam, which not/no longe post, and ipsum occisura ob odium regni his hostili clade let_it_be peritura.
UGNTκαὶ εἰπὼν ταῦτα ἐπορεύετο ἔμπροσθεν ἀναβαίνων εἰς Ἱεροσόλυμα. (kai eipōn tauta eporeueto emprosthen anabainōn eis Hierosoluma.)
SBL-GNTΚαὶ εἰπὼν ταῦτα ἐπορεύετο ἔμπροσθεν ἀναβαίνων εἰς Ἱεροσόλυμα. (Kai eipōn tauta eporeueto emprosthen anabainōn eis Hierosoluma.)
TC-GNTΚαὶ εἰπὼν ταῦτα, ἐπορεύετο ἔμπροσθεν, ἀναβαίνων εἰς Ἱεροσόλυμα. (Kai eipōn tauta, eporeueto emprosthen, anabainōn eis Hierosoluma. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
It was customary for Israelites to speak of going up to Jerusalem, since the city was up on a mountain. Alternate translation: [traveling towards Jerusalem]
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.
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.
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).
