LUKE 19:38 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). 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.

Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, pink:genitive/possessor, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).

ULT saying, “Blessed is the king coming in the name of the Lord! Peace in heaven and glory in the highest!”

UST They were saying things like, “May God bless our king who comes with God’s authority! May there be peace between God in heaven and us his people, and may everyone praise God!”

MSB “Blessed is the King who comes in [the] name of [the] Lord!”[fn]
⇔ “Peace in heaven and glory in [the] highest!”[fn]

BLB saying: "Blessed is the King who comes in the name of the Lord!" "Peace in heaven and glory in the highest!"

AICNT saying, “Blessed is {the one coming, the king}[fn] in the name of the Lord; [[Blessed is the king;]][fn] peace in heaven and glory in the highest.”

19:38, the one coming, the king: B(03) NA28 ‖ Some manuscripts read “the coming king.” A(02) BYZ TR SBLGNT THGNT ‖ Some manuscripts read “the one coming.” D(05) W(032) Latin(a e ff² i it) ‖ Some manuscripts read “the king.” ℵ(01)

19:38, Blessed is the king: Some manuscripts include. D(05) Latin(a e ff² i)

OEB ‘Blessed is He who comes – our king – in the name of the Lord!
⇔ Peace in heaven,
⇔ and glory on high.’

WEBBE saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!”

WMBB (Same as above)

NET “ Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!”

LSV saying, “Blessed [is] the King coming in the Name of the LORD; peace in Heaven, and glory in the highest!”

FBV “Blessed is the king who comes in the name of the Lord,”[fn] they shouted. “Peace in heaven and glory in highest heaven.”[fn]

19:38 See Psalms 118:26.

19:38 See Psalms 148:1.

TCNT saying,
⇔ “Blessed is the king
⇔ who comes in the name of the Lord!
⇔ Peace in heaven,
⇔ and glory in the highest!”

T4T They were saying things like, “May the Lord God bless our king who comes representing [MTY] him!” “May there be peace between God in heaven and us his people!” “May everyone praise God!”

LEB saying,
• “Blessed is the king,
• the one who comes in the name of the Lord![fn]
• Peace in heaven
• and glory in the highest!”

19:38 A quotation from Ps 118:26, |link-href="None"with “the king” added as a clarification

BBE Saying, A blessing on the King who comes in the name of the Lord; peace in heaven and glory in the highest.

Moff saying,
⇔ "Blessed be the king who comes in the Lord's name!
⇔ Peace in heaven and glory in the High places!"

Wymth "Blessed is the King," they cried, "who comes in the name of the Lord: in Heaven peace, and glory in the highest realms."

ASV saying, Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

DRA Saying: Blessed be the king who cometh in the name of the Lord, peace in heaven, and glory on high!

YLT saying, 'blessed [is] he who is coming, a king in the name of the Lord; peace in heaven, and glory in the highest.'

Drby saying, Blessed the King that comes in the name of [the] Lord: peace in heaven, and glory in the highest.

RV saying, Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
(saying, Blessed is the King that cometh/comes in the name of the Lord: peace in heaven, and glory in the highest. )

SLT Saying, Praised the king coming in the name of the Lord: peace in heaven, and glory in the highest ones.

Wbstr Saying, Blessed be the King that cometh in the name of the Lord: Peace in heaven, and glory in the highest.

KJB-1769 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
(Saying, Blessed be the King that cometh/comes in the name of the Lord: peace in heaven, and glory in the highest. )

KJB-1611 Saying, Blessed bee the King that commeth in the Name of the Lord, peace in heauen, and glory in the Highest.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)

Bshps Saying: Blessed be the kyng that cometh in the name of the Lorde, peace in heauen, and glory in the hyest.
(Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))

Gnva Saying, Blessed be the King that commeth in the Name of the Lord: peace in heauen, and glory in the highest places.
(Saying, Blessed be the King that cometh/comes in the Name of the Lord: peace in heaven, and glory in the highest places. )

Cvdl and sayde: Blessed be he, that cometh a kynge in the name of the LORDE. Peace be in heauen, and prayse in the height.
(and said: Blessed be he, that cometh/comes a king in the name of the LORD. Peace be in heaven, and praise in the height.)

TNT sayinge: Blessed be the kynge that cometh in the name of the Lorde: peace in heaven and glory in the hyest.
(saying: Blessed be the king that cometh/comes in the name of the Lord: peace in heaven and glory in the highest. )

Wycl and seiden, Blessid be the king, that cometh in the name of the Lord; pees in heuene, and glorie in hiye thingis.
(and said, Blessed be the king, that cometh/comes in the name of the Lord; peace in heaven, and glory in high things.)

Luth und sprachen: Gelobet sei, der da kommt, ein König, in dem Namen des HErr’s! Friede sei im Himmel und Ehre in der Höhe!
(and said: Praised be, the/of_the there comes, a king, in to_him name(s) the LORD’s! peace/quietness be in_the heaven and honour(n) in the/of_the Höhe!)

ClVg dicentes: Benedictus, qui venit rex in nomine Domini: pax in cælo, et gloria in excelsis.[fn]
(saying: Blessed, who/which he_came king in/into/on by_name Master: peace in/into/on the_sky, and glory in/into/on high. )

19.38 Benedictus. Turba post modicum crucifixura, regem appellat, exspectatum secundum carnem David filium venisse declarat, ut adversum se testimonium extorqueatur invitis. Pax. Sicut nascente Domino hominum et angelorum agmina cœlestia decantabant: Gloria in excelsis Deo. Et in terra pax hominibus, etc. Sic eidem mox triumphaturo homines concinunt: Pax in cœlo, et gloria in excelsis.

19.38 Blessed. Crowd after modicum crucifixura, the_king appeals, is_waitingum after/second the_flesh David son came declarat, as against himself testimony extorqueatur invitis. Peace. Like nascente Master of_men and of_messengers/angels trains heaven decantabant: Glory in/into/on high to_God. And in/into/on earth/land peace to_humans, etc. So eidem soon triumphaturo people/men concinunt: Peace in/into/on sky, and glory in/into/on high.

UGNT λέγοντες, εὐλογημένος ὁ ἐρχόμενος βασιλεὺς ἐν ὀνόματι Κυρίου; ἐν οὐρανῷ εἰρήνη καὶ δόξα ἐν ὑψίστοις.
(legontes, eulogaʸmenos ho erⱪomenos basileus en onomati Kuriou; en ouranōi eiraʸnaʸ kai doxa en hupsistois.)

SBL-GNT λέγοντες· Εὐλογημένος ὁ ἐρχόμενος ⸀βασιλεὺς ἐν ὀνόματι κυρίου· ⸂ἐν οὐρανῷ εἰρήνη⸃ καὶ δόξα ἐν ὑψίστοις.
(legontes; Eulogaʸmenos ho erⱪomenos ⸀basileus en onomati kuriou; ⸂en ouranōi eiraʸnaʸ⸃ kai doxa en hupsistois.)

RP-GNT λέγοντες, Εὐλογημένος ὁ ἐρχόμενος βασιλεὺς ἐν ὀνόματι κυρίου· εἰρήνη ἐν οὐρανῷ, καὶ δόξα ἐν ὑψίστοις.
(legontes, Eulogaʸmenos ho erⱪomenos basileus en onomati kuriou; eiraʸnaʸ en ouranōi, kai doxa en hupsistois.)

TC-GNT λέγοντες,
⇔ Εὐλογημένος ὁ ἐρχόμενος
⇔ [fn]βασιλεὺς ἐν ὀνόματι Κυρίου·
⇔ [fn]εἰρήνη ἐν οὐρανῷ,
⇔ καὶ δόξα ἐν ὑψίστοις.
(legontes,
⇔ Eulogaʸmenos ho erⱪomenos
⇔ basileus en onomati Kuriou;
⇔ eiraʸnaʸ en ouranōi,
⇔ kai doxa en hupsistois. )

19:38 βασιλευς ¦ ο βασιλευς NA WH

19:38 ειρηνη εν ουρανω ¦ εν ουρανω ειρηνη CT

Key for above GNTs: red:words differ (from our SR-GNT base).

SOTN SIL Open Translator’s Notes:

Section 19:28–44: Jesus approached Jerusalem

As Jesus approached Jerusalem in this section, his many disciples were very excited. He came riding on a donkey. This fulfilled the prophecy in Zechariah 9:9 that he would come as a gentle, humble king. The crowd of disciples praised him in a way that showed that they were welcoming him as their king (19:38). They believed that he was the Messiah whom the Jews had been awaiting for many generations.

It is good to translate this section before you decide on a heading for it. Some other examples of headings for this section are:

Jesus’ Triumphal Entry into Jerusalem (NRSV)

Many people celebrate as Jesus enters Jerusalem

People of Jerusalem greeted Jesus as king

There are parallel passages for this section in Matthew 21:1–11, Mark 11:1–11, and John 12:12–19.

19:38a

“Blessed is the King who comes in the name of the Lord!”

“The Lord greatly blesses/favors our king who comes representing him!
“The Lord God has done great/wonderful things for the Coming One! He comes as our king to rule with the Lord’s authority!
“Praise/Blessing belongs to the one who comes as king in the name of the Lord!

In Greek this verse begins with a verb that is often translated as “saying.” The RSV and several other English versions translate it that way. It introduces what the people said as they shouted praises. Some other ways to translate it are:

They said (NCV)

shouting (NASB)

Blessed is the King who comes in the name of the Lord!: This clause is very similar to 13:35c which says, “Blessed is He who comes in the name of the Lord.” It is a quote from Psalm 118:26. Here in 19:38 the statement adds the word King. It indicates that this coming person, the king, was especially blessed by God. This is one of the praises that people shouted as they welcomed Jesus.

In Greek, this statement of praise has no verb. It is literally: “Blessed the coming one, the king, in the name of the Lord.” The phrase “the coming one” is a title that Jewish people used for the Messiah. Here “the coming one, the king” implies that Jesus was the Messiah and King whom they had expected to come.

Some ways to translate this statement of praise are:

As a statement or exclamation. For example:
The Lord has blessed the king who comes in his name!
Blessed is the Coming One, the King, who will rule in the name of the Lord!
As a wish or prayer. For example:
May the Lord bless the king who comes in his name!
As a command or encouragement to praise the king. For example:
Praise/Bless the King who comes in the name of the Lord! (NLT96)
Praise to the king who comes in the Lord’s name!

In some languages it may be more natural to use more than one sentence. For example:

The one we expected has come! He is the king, and God has blessed him!

Blessed is the Coming One! He is the king whom God has sent!

Blessed: The Greek word that the BSB translates as Blessed refers to God showing favor to someone. Some other ways to translate Blessed in this context are:

Blessings on the King who comes in the name of the Lord! (NLT)

The Lord has favored the king who comes in his name.

The Lord has done good things for this king who comes in his name!

See how you translated this word in 14:14–15. See also bless, Meaning 1, in the Glossary for more information.

the King who comes in the name of the Lord!: The Greek phrase that the BSB translates as in the name of the Lord means “as the representative of the Lord.” It indicates that the Lord sent Jesus with authority to represent him. As the phrase is used here in the context of being the King, it indicates that Jesus would rule as king with God’s authority.

Other ways to translate the King who comes in the name of the Lord are:

the king whom the Lord sent

who comes as king with the Lord’s authority

the one who comes to rule as king in the Lord’s name

the Lord: In this context the Greek word that the BSB translates as the Lord refers to God. It quotes Psalm 118:26, which uses Yahweh, the personal name of God. In some languages the word for “Lord” is not normally used for God, so it may be misunderstood. If that is true in your language, you may make explicit that it refers to God. For example:

the Lord God

See Lord, Context 2, in the Glossary.

19:38b–c

Peace in heaven and glory in the highest!: Like the phrase in 19:38a, the phrases Peace in heaven and glory in the highest are shouts of joy. In Greek they are arranged in a special poetic form, literally:

in heaven peace and

glory in the highest

In some languages it may be good to translate 19:38 as poetry. The praises in 19:38b–c are similar to what the angels said in 2:14: “Glory to God in the highest, and on earth peace.”

In Greek, there is no verb in these clauses. In some languages it is necessary to supply a verb. For example:

In heaven there is peace, and glory comes to God!

Peace fills heaven, and God receives great glory!

in heaven…in the highest!: The phrases in heaven and in the highest refer to heaven where God dwells. Some scholars believe that in this context, one or both of these phrases may be a way to refer indirectly to God himself. Jewish people often showed respect to God by referring to him in an indirect way. In this context both God and heaven are probably implied.

In some languages it may be helpful to refer to heaven in one of the phrases and to God in the other phrase. Refer to the examples in the preceding note. Another way to translate this is:

Peace in heaven and glory to God! (GNT)

See heaven, Meaning 3, in the Glossary.

19:38b

“Peace in heaven

There is peace in heaven!
Now peace comes between God and his people!

Peace in heaven: The Greek phrase that the BSB translates as Peace in heaven implies that Jesus’ coming as King and Messiah was bringing peace between God and his people. In some languages it may be helpful to make this explicit. In many languages a verb is needed. The form of the verb should refer to either the present or immediate future. For example:

Now there will be peace with God in heaven.

The king is bringing peace in heaven between God and his people.

Peace: The word PeaceIn this context the word “peace” expresses the meaning of the Hebrew word shalom, which the Jewish people would have been thinking of as they welcomed the Messiah. refers to a condition of harmony, health, and prosperity. In this condition, people are living in harmony with others. They are secure and calm. They are not worried or in conflict. Peace often implies the security that comes from a good relationship with God.

In this context, the word Peace describes the relationship between God and people. This indicates that people are living in harmony with God. God is not angry with people, and people are not hostile toward God.

Some ways to translate Peace in this context are:

Use a general term that can be used in different contexts to describe various types of harmony and security. For example:
well-being
harmony
Use a more specific term that is appropriate to describe the blessedness of a harmonious relationship with God.
Use an idiom in your language that expresses the meaning.

See the note on Peace at 19:42b for a suggested footnote for the word Peace. See peace, Meaning 1, in the Glossary.

19:38c

and glory in the highest!”

Glory/honor belongs to God who lives in heaven!”
We^(incl) glorify/praise God who lives in the highest place!”
How great/magnificent is our God!”

glory in the highest: The Greek phrase that the BSB translates as glory in the highest was a shout of praise. It indicates that God in the highest has glory and deserves glory. It implies that people should praise God and speak of his glory. Express this in a way that would be natural for praise in your language. It may be appropriate to make this a separate sentence. For example:

Glory/honor belongs to God who lives in the highest place!

How glorious is our God in his dwelling place!

All people should praise God in heaven for his glory/majesty!

In this verse God’s glory is connected to the coming of Jesus as Messiah/King. Use a verb that is appropriate for this context. For example:

and God receives great glory/praise!

glory: The word glory is used in different ways. It refers to the honor and praise that God deserves. It also often refers to the greatness or magnificence of God. Translate it in an appropriate way for this context.

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).

Map

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.

Map

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.

Parallel LUKE 19:38