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.
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 as they were untying the colt, the owners of it said to them, “Why are you untying the colt?”
USTAs they were untying it, its owners said to them, “Why are you untying our donkey?”
BSBAs they were untying the colt, its owners asked, “Why are you untying the colt?”
BLBAnd on their untying the colt, its masters said to them, "Why do you untie the colt?"
AICNTAnd as they were untying the colt, its owners said to them, “Why are you untying the colt?”
OEBWhile they were untying the foal, the owners asked them – ‘Why are you untying the foal?’
WEBBEAs they were untying the colt, its owners said to them, “Why are you untying the colt?”
WymthAnd while they were untying the colt the owners called out, "Why are you untying the colt?"
ASVAnd as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
DRAAnd as they were loosing the colt, the owners thereof said to them: Why loose you the colt?
YLTand while they are loosing the colt, its owners said unto them, 'Why loose ye the colt?'
DrbyAnd as they were loosing the colt, its masters said to them, Why loose ye the colt?
RVAnd as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
WbstrAnd as they were loosing the colt, the owners of it said to them, Why loose ye the colt?
KJB-1769And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? (And as they were loosing the colt, the owners thereof said unto them, Why loose ye/you_all the colt? )
KJB-1611And as they were loosing the colt, the owners thereof said vnto them, Why loose ye the Colt? (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
BshpsAnd as they were a loosyng the coult, the owners therof said vnto them, why loose ye the coult? (And as they were a loosing the coult, the owners thereof said unto them, why loose ye/you_all the coult?)
GnvaAnd as they were loosing the colte, the owners thereof sayd vnto them, Why loose ye the colte? (And as they were loosing the colte, the owners thereof said unto them, Why loose ye/you_all the colte? )
CvdlBut wha they lowsed ye foale; the owners therof sayde vnto the: Why lowse ye the foale? (But wha they lowsed ye/you_all foale; the owners thereof said unto them: Why lowse ye/you_all the foale?)
TNTAnd as they were aloosinge the coolte the owners sayde vnto the: why lowse ye the coolte? (And as they were aloosinge the colt the owners said unto them: why lowse ye/you_all the coolte? )
WyclAnd whanne thei vntieden the colt, the lordis of hym seiden to hem, What vntien ye the colt? (And when they untied the colt, the lords of him said to them, What untien ye/you_all the colt?)
LuthDa sie aber das Füllen ablöseten, sprachen seine Herren zu ihnen: Warum löset ihr das Füllen ab? (So they/she/them but the Füllen ablöseten, said his Lorden to to_them: Warum löset you/their/her the Füllen ab?)
ClVgSolventibus autem illis pullum, dixerunt domini ejus ad illos: Quid solvitis pullum?[fn] (Solventibus however illis pullum, dixerunt master his to illos: What solvitis pullum? )
19.33Solventibus autem, etc. Non despicias hunc asellum, quia sicut in vestitu ovium sunt lupi rapaces, ita sub exuviis corporis (quod nobis est commune cum belluis) mens Deo plena vegetatur. Dixerunt. Multos habebat dominos qui non uni superstitioni deditus, sed pro libitu immundorum spirituum raptabatur ad varios errores. Quid solvitis. Qui solvendo pullo contradixerant, audito nomine quiescunt, quia magistri errorum qui doctoribus ad salutem gentium venientibus obsistunt, suas tenebras defendunt, donec miraculis attestantibus veri possessoris virtus emineat. Sed postquam Dominicæ fidei potestas apparet, cedentibus adversariorum querelis, cœtus qui Deum corde portet adducitur.
19.33Solventibus however, etc. Non despicias this_one asellum, because like in vestitu ovium are lupi rapaces, ita under exuviis corporis (that us it_is commune when/with belluis) mens Deo plena vegetatur. Dixerunt. Multos had dominos who not/no uni superstitioni he_gaveus, but for libitu immundorum spirituum raptabatur to varios errores. What solvitis. Who solvendo pullo contradixerant, audito nomine quiescunt, because magistri errorum who doctoribus to salutem gentium venientibus obsistunt, their_own tenebras defendunt, until miraculis attestantibus veri possessoris virtus emineat. But postquam Dominicæ of_faith potestas apparet, cedentibus adversariorum querelis, cœtus who God corde portet adducitur.
UGNTλυόντων δὲ αὐτῶν τὸν πῶλον, εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς, τί λύετε τὸν πῶλον? (luontōn de autōn ton pōlon, eipan hoi kurioi autou pros autous, ti luete ton pōlon?)
SBL-GNTλυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς· Τί λύετε τὸν πῶλον; (luontōn de autōn ton pōlon eipan hoi kurioi autou pros autous; Ti luete ton pōlon;)
TC-GNTΛυόντων δὲ αὐτῶν τὸν πῶλον, [fn]εἶπον οἱ κύριοι αὐτοῦ πρὸς αὐτούς, Τί λύετε τὸν πῶλον; (Luontōn de autōn ton pōlon, eipon hoi kurioi autou pros autous, Ti luete ton pōlon; )
(Some words not found in SR-GNT: λυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς τί λύετε τὸν πῶλον)
See how you translated colt in 19:30. Alternate translation: [the young donkey … this young donkey] or [the young riding animal … this young riding animal]
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).
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.
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.
