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, 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 OET-RV alignments are incomplete (and may occasionally be wrong).
ULTsaying, “Blessed is the king coming in the name of the Lord! Peace in heaven and glory in the highest!”
USTThey 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!”
BSB ⇔ “Blessed is the King who comes in the name of the Lord!”[fn] ⇔ “Peace in heaven and glory in the highest!”[fn]
BLBsaying: "Blessed is the King who comes in the name of the Lord!" "Peace in heaven and glory in the highest!"
AICNTsaying, “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.’
WEBBEsaying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!”
TCNTsaying, ⇔ “Blessed is the king ⇔ who comes in the name of the Lord! ⇔ Peace in heaven, ⇔ and glory in the highest!”
T4TThey 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!”
19:38A quotation from Ps 118:26, |link-href="None"with “the king” added as a clarification
BBESaying, A blessing on the King who comes in the name of the Lord; peace in heaven and glory in the highest.
Wymth"Blessed is the King," they cried, "who comes in the name of the Lord: in Heaven peace, and glory in the highest realms."
ASVsaying, Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
DRASaying: Blessed be the king who cometh in the name of the Lord, peace in heaven, and glory on high!
YLTsaying, 'blessed [is] he who is coming, a king in the name of the Lord; peace in heaven, and glory in the highest.'
Drbysaying, Blessed the King that comes in the name of [the] Lord: peace in heaven, and glory in the highest.
RVsaying, Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
WbstrSaying, Blessed be the King that cometh in the name of the Lord: Peace in heaven, and glory in the highest.
KJB-1769Saying, 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-1611Saying, 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)
BshpsSaying: Blessed be the kyng that cometh in the name of the Lorde, peace in heauen, 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 hyest.)
GnvaSaying, 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. )
Cvdland 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.)
TNTsayinge: Blessed be the kynge that cometh in the name of the Lorde: peace in heaven and glory in the hyest. (sayinge: Blessed be the king that cometh/comes in the name of the Lord: peace in heaven and glory in the hyest. )
Wycland 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 hiye things.)
Luthund 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: Gelobet sei, the/of_the there kommt, a king, in to_him name(s) the LORD’s! Friede be in_the heaven and Ehre in the/of_the Höhe!)
ClVgdicentes: Benedictus, qui venit rex in nomine Domini: pax in cælo, et gloria in excelsis.[fn] (saying: Benedictus, who he_came king in nomine Domini: pax in cælo, and glory in excelsis. )
19.38Benedictus. 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.
19.38Benedictus. Turba after modicum crucifixura, regem appellat, exspectatum after/second carnem David son venisse declarat, as adversum se testimony extorqueatur invitis. Pax. Sicut nascente Master of_men and angelorum trains cœlestia decantabant: Gloria in excelsis Deo. And in earth/land pax hominibus, etc. So eidem mox triumphaturo homines concinunt: Pax in cœlo, and glory in excelsis.
UGNTλέγοντες, 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-GNTλέγοντες· 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.)
TC-GNTλέγοντες, ⇔ 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. )
19:38Blessings on the King . . . glory in highest heaven! See Pss 118:26; 148:1. Psalm 118 was one of the psalms sung by pilgrims traveling to Jerusalem for one of the festivals (Pss 113–118). • Jesus brought peace in heaven—reconciliation between God and human beings—but peace on earth awaits the future (cp. Luke 2:14; see 12:51-53; 19:41-44).
The implication is that the crowd was saying this about Jesus. If it would be helpful to your readers, you could state that explicitly. Alternate translation: [saying about Jesus]
If it would be helpful in your language, you could express the idea behind the abstract noun peace with an adjective such as “peaceful.” Alternate translation: [May heaven be peaceful]
The word heaven is a figurative way of referring to the inhabitants of heaven, and perhaps specifically to God. Alternate translation: [May everyone in heaven be peaceful towards this king] or [May God be peaceful towards this king]
If it would be helpful in your language, you could express the idea behind the abstract noun glory with an adjective such as “glorious.” Alternate translation: [and may heaven be glorious]
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.
