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 as a tool 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 RV alignments are incomplete (and may occasionally be wrong).
ULTAnd running on ahead, he climbed into a sycamore tree so that he might see him, because he was about to pass through that way.
USTSo he ran farther down the road. He climbed a sycamore fig tree so he could see Jesus when he came by.
BSBSo he ran on ahead [and] climbed a sycamore tree to see Him, since [Jesus] was about to pass that [way].
WymthSo he ran on in front and climbed up a mulberry tree to see Him; for He was about to pass that way.
ASVAnd he ran on before, and climbed up into a sycomore tree to see him: for he was to pass that way.
DRAAnd running before, he climbed up into a sycamore tree, that he might see him; for he was to pass that way.
YLTand having run forward before, he went up on a sycamore, that he may see him, because through that [way] he was about to pass by.
DrbyAnd running on before, he got up into a sycamore that he might see him, for he was going to pass that [way].
RVAnd he ran on before, and climbed up into a sycomore tree to see him: for he was to pass that way. (And he ran on before, and climbed up into a sycamore-fig tree to see him: for he was to pass that way. )
SLTAnd having run before, he went up upon an Egyptian fig tree, that he might see him: for he was about to pass through that.
WbstrAnd he ran before, and climbed up upon a sycamore-tree to see him; for he was to pass that way .
KJB-1769And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. (And he ran before, and climbed up into a sycamore-fig tree to see him: for he was to pass that way. )
KJB-1611And he ranne before, and climed vp into a sycomore tree to see him, for he was to passe that way. (And he ran before, and climed up into a sycamore-fig tree to see him, for he was to pass that way.)
GnvaWherefore he ranne before, and climed vp into a wilde figge tree, that he might see him: for he should come that way. (Wherefore he ran before, and climed up into a wild fig tree, that he might see him: for he should come that way. )
TNTWherfore he ran before and asceded vp into a wilde fygge tree to se him: for he shulde come that same waye. (Wherefore he ran before and asceded up into a wild fig tree to see him: for he should come that same way. )
ClVgEt præcurrens ascendit in arborem sycomorum ut videret eum: quia inde erat transiturus.[fn] (And beforecurrens went_up in/into/on a_treemsycomorum as he_would_see him: because hence was transiturus. )
19.4Sycomorum. Sycomorus arbor est, moro foliis similis, sed altitudine præstans, et interpretatur ficus fatua, id est crux. Quæ credentes ut ficus pascit, ab infidelibus irridetur ut fatua. Quam pusillus ascendit, dum quilibet humilis et propriæ infirmitatis conscius, in virtute crucis gloriatur, et per hanc laudabilem fatuitatem transeuntem prope Dominum cernit, quia si nondum ita solide ut est jam, tamen raptim, et quasi in transitu luci sapientiæ cœlestis intendit. Quia inde erat transiturus. ISID. Illa parte ubi sycomorus, vel ubi crediturus, etc., usque ad velut in fecunda altitudine operis eminebat.
19.4Sycomorum. Sycomorus arbor it_is, morofoliis similar, but height beforestans, and interprets fig_tree fatua, id it_is crux. Which credentes as fig_tree feeds, away infidelibusirridetur as fatua. How pusillus went_up, while quilibet humble and propriæinfirmitatisconscius, in/into/on by_virtue crucisglorytur, and through this commendablemfatuitatem they_passem near the_Master sees, because when/but_if nondum so/thus solide as it_is already, nevertheless raptim, and as_if in/into/on transitu luci of_wisdom heavenly he_intends. Because hence was transiturus. ISID. Illa in_part/partly where sycomorus, or where he_believesurus, etc., until to like/as in/into/on fecunda height operiseminebat.
UGNTκαὶ προδραμὼν εἰς τὸ ἔμπροσθεν, ἀνέβη ἐπὶ συκομορέαν, ἵνα ἴδῃ αὐτόν, ὅτι ἐκείνης ἤμελλεν διέρχεσθαι. (kai prodramōn eis to emprosthen, anebaʸ epi sukomorean, hina idaʸ auton, hoti ekeinaʸs aʸmellen dierⱪesthai.)
19:4climbed a sycamore-fig tree: This act was very undignified for a man of Zacchaeus’ power and wealth; it shows his genuine spiritual interest in Jesus.
A sycamore is a type of fig tree. It would have been tall enough and strong enough to hold Zacchaeus at a height from which he could see the street. If you readers would not be familiar with this particular tree, you could use a general expression. Alternate translation: [a fig tree] or [a tree]
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.
