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, 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 they brought it to Jesus, and having thrown their cloaks upon the colt, they mounted Jesus on it.
USTThen the disciples brought the donkey to Jesus. They threw their robes on the donkey’s back and helped Jesus get on it.
BSBThen they led the colt to Jesus, threw their cloaks over it, and put Jesus on it.
BLBAnd they led it to Jesus, and having cast their garments on the colt, they put Jesus on it.
AICNTAnd they brought {it}[fn] [to Jesus],[fn] and throwing their garments on the colt, they set Jesus on it.
WymthThen they brought it to Jesus, and after throwing their outer garments on the colt they placed Jesus on it.
ASVAnd they brought him to Jesus: and they threw their garments upon the colt, and set Jesus thereon.
DRAAnd they brought him to Jesus. And casting their garments on the colt, they set Jesus thereon.
YLTand they brought it unto Jesus, and having cast their garments upon the colt, they did set Jesus upon it.
DrbyAnd they led it to Jesus; and having cast their own garments on the colt, they put Jesus on [it].
RVAnd they brought him to Jesus: and they threw their garments upon the colt, and set Jesus thereon.
WbstrAnd they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus upon him.
KJB-1769And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.
KJB-1611And they brought him to Iesus: and they cast their garments vpon the Colt, and they set Iesus thereon. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
BshpsAnd they brought hym to Iesus, and cast their rayment on the coult, and set Iesus theron. (And they brought him to Yesus/Yeshua, and cast their rayment on the coult, and set Yesus/Yeshua theron.)
GnvaSo they brought him to Iesus, and they cast their garments on the colte, and set Iesus thereon. (So they brought him to Yesus/Yeshua, and they cast their garments on the colte, and set Yesus/Yeshua thereon. )
CvdlAnd they brought it vnto Iesus, and cast their clothes vpo the foale, and set Iesus theron. (And they brought it unto Yesus/Yeshua, and cast their clothes upo the foale, and set Yesus/Yeshua theron.)
TNTAnd they brought him to Iesus. And they cast their raymet on the colte and set Iesus theron. (And they brought him to Yesus/Yeshua. And they cast their raymet on the colte and set Yesus/Yeshua theron. )
WyclAnd thei ledden hym to Jhesu; and thei castynge her clothis on the colt, setten Jhesu on hym. (And they ledden him to Yhesu; and they casting/throwing her clothes on the colt, setten Yhesu on him.)
LuthUnd sie brachten‘s zu JEsu und warfen ihre Kleider auf das Füllen und setzten JEsum darauf. (And they/she/them brought‘s to YEsu and warfen their/her clothes on the Füllen and put/set/sat YEsum darauf.)
ClVgEt duxerunt illum ad Jesum. Et jacentes vestimenta sua supra pullum, imposuerunt Jesum.[fn] (And duxerunt him to Yesum. And yacentes clothes his_own supra pullum, imposuerunt Yesum. )
19.35Vestimenta. Vestimenta apostolorum doctrina virtutum, vel discretio Scripturarum, et gratia spiritualiter, quibus illi corda hominum prius nuda et frigida contegunt, ut mereantur habere sessorem Christum. Imposuerunt. Dum populus gentium portat Christum, discipuli in via vestimenta sternunt, quia corporis sui exuentes amictum simplicibus sanguine suo viam parant, ut inoffenso gressu mentis, Hierosolymam, quo Christus ducit, tendant, id est ad veram pacis visionem.
19.35Vestimenta. Vestimenta apostolorum doctrina virtutum, or discretio Scripturarum, and gratia spiritualiter, to_whom illi corda of_men first/before nuda and frigida contegunt, as mereantur habere sessorem Christum. Imposuerunt. Dum populus gentium portat Christum, discipuli in road clothes sternunt, because corporis sui exuentes amictum simplicibus sanguine his_own road parant, as inoffenso gressu mentis, Hierosolymam, quo Christus ducit, tendant, id it_is to veram pacis visionem.
UGNTκαὶ ἤγαγον αὐτὸν πρὸς τὸν Ἰησοῦν; καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον, ἐπεβίβασαν τὸν Ἰησοῦν. (kai aʸgagon auton pros ton Yaʸsoun; kai epiripsantes autōn ta himatia epi ton pōlon, epebibasan ton Yaʸsoun.)
SBL-GNTκαὶ ἤγαγον αὐτὸν πρὸς τὸν Ἰησοῦν, καὶ ἐπιρίψαντες ⸀αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον ἐπεβίβασαν τὸν Ἰησοῦν· (kai aʸgagon auton pros ton Yaʸsoun, kai epiripsantes ⸀autōn ta himatia epi ton pōlon epebibasan ton Yaʸsoun;)
TC-GNTΚαὶ ἤγαγον αὐτὸν πρὸς τὸν Ἰησοῦν· καὶ [fn]ἐπιρρίψαντες [fn]ἑαυτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον, ἐπεβίβασαν τὸν Ἰησοῦν. (Kai aʸgagon auton pros ton Yaʸsoun; kai epirripsantes heautōn ta himatia epi ton pōlon, epebibasan ton Yaʸsoun. )
/having/_cast_on ˱of˲_them the clothes on the colt
The disciples did this to show that the person riding the colt was special and important. In this culture, animals that important people rode were draped with rich fabrics. Alternate translation: [draping the colt with their cloaks as a sign of honor]
The word cloaks refers to outer garments. You could translate this with the name of an outer garment that your readers would recognize, or with a general expression. Alternate translation: [coats] or [outer garments]
ἐπεβίβασαν τὸν Ἰησοῦν
˱they˲_mounted_‹on_it› ¬the Jesus
Alternate translation: [helped Jesus get up onto the colt so he could ride it]
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.
