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Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor.
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ULT § And when he had entered into Jerusalem, the whole city was shaken, saying, “Who is this?”
USTHow people welcomed Jesus when he went into the city of Jerusalem unsettled many people who lived there. They asked, “Who is this man?”
BSB § When Jesus had entered Jerusalem, the whole city was stirred and asked, “Who is this?”
BLBAnd of Him having entered into Jerusalem, all the city was stirred, saying, "Who is this?"
AICNTAnd when he entered Jerusalem, the whole city was stirred, saying, “Who is this?”
OEBWhen he had entered Jerusalem, the whole city was stirred, and asked –
WEBBEWhen he had come into Jerusalem, all the city was stirred up, saying, “Who is this?”
NETAs he entered Jerusalem the whole city was thrown into an uproar, saying, “Who is this?”
LSVAnd He having entered into Jerusalem, all the city was moved, saying, “Who is this?”
FBVWhen Jesus arrived in Jerusalem, the whole city was in an uproar. “Who is this?” they were asking.
TCNT ¶ As he came into Jerusalem, the whole city was stirred up, saying, “Who is this?”
T4TAs Jesus entered Jerusalem, a crowd of people [MTY] from all over the city became excited and were saying, “Why are they honoring this man like that?”
LEBAnd when[fn] he entered into Jerusalem, the whole city was stirred up, saying, “Who is this?”
21:10*Here “when” is supplied as a component of the temporal genitive absolute participle (“entered”)
BBEAnd when he came into Jerusalem, all the town was moved, saying, Who is this?
WymthWhen He thus entered Jerusalem, the whole city was thrown into commotion, every one inquiring, "Who is this?"
ASVAnd when he was come into Jerusalem, all the city was stirred, saying, Who is this?
DRAAnd when he was come into Jerusalem, the whole city was moved, saying: Who is this?
YLTAnd he having entered into Jerusalem, all the city was moved, saying, 'Who is this?'
DrbyAnd as he entered into Jerusalem, the whole city was moved, saying, Who is this?
RVAnd when he was come into Jerusalem, all the city was stirred, saying, Who is this?
WbstrAnd when he had come into Jerusalem, all the city was moved, saying, Who is this?
KJB-1769And when he was come into Jerusalem, all the city was moved, saying, Who is this? (And when he was come into Yerusalem, all the city was moved, saying, Who is this? )
KJB-1611[fn]And when hee was come into Hierusalem, all the citie was mooued, saying, Who is this? (Modernised spelling is same as from KJB-1769 above apart from footnotes)
BshpsAnd when he was come into Hierusale, all the citie was moued, saying: who is this? (And when he was come into Hierusale, all the city was moved, saying: who is this?)
GnvaAnd when he was come into Hierusalem, all the citie was mooued, saying, Who is this? (And when he was come into Yerusalem, all the city was moved, saying, Who is this? )
CvdlAnd whan he was come in to Ierusalem, all the cite was moued, and sayde: Who is this? (And when he was come in to Yerusalem, all the cite was moved, and said: Who is this?)
TNTAnd when he was come in to Ierusalem all the cyte was moved sayinge: who is this? (And when he was come in to Yerusalem all the city was moved saying: who is this? )
WyclAnd whanne he was entrid in to Jerusalem, al the citee was stirid, and seide, Who is this? (And when he was entered in to Yerusalem, all the city was stirid, and said, Who is this?)
LuthUnd als er zu Jerusalem einzog, erregte sich die ganze Stadt und sprach: Wer ist der? (And als he to Yerusalem einzog, erregte itself/yourself/themselves the ganze city and spoke: Who is der?)
ClVgEt cum intrasset Jerosolymam, commota est universa civitas, dicens: Quis est hic?[fn] (And when/with intrasset Yerosolymam, commota it_is universa civitas, saying: Who it_is hic? )
21.10Cum intrasset. Frequenter ingressus est civitatem Jerusalem, sed non cum his laudibus: non rex vocatur, quod semper fugerat, nisi modo cum ascendit passurus. Quod ideo factum est, ut amplius illorum adversum se excitaret invidiam, quia jam tempus passionis instabat.
21.10Since intrasset. Frequenter ingressus it_is civitatem Yerusalem, but not/no when/with his laudibus: not/no king vocatur, that always fugerat, nisi modo when/with went_up passurus. That ideo done it_is, as amplius illorum adversum se excitaret invidiam, because yam tempus passionis instabat.
UGNTκαὶ εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα, ἐσείσθη πᾶσα ἡ πόλις λέγουσα, τίς ἐστιν οὗτος? (kai eiselthontos autou eis Hierosoluma, eseisthaʸ pasa haʸ polis legousa, tis estin houtos?)
SBL-GNTκαὶ εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λέγουσα· Τίς ἐστιν οὗτος; (kai eiselthontos autou eis Hierosoluma eseisthaʸ pasa haʸ polis legousa; Tis estin houtos;)
Matthew is using the term city to mean the people who live in that city. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: [all the people who lived in the city were shaken, saying]
If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was what Jesus did and how the crowds greeted him. Alternate translation: [this shook the whole city]
Here, Matthew is speaking of people becoming agitated as if they were shaken. He could be implying: (1) that the people were concerned or confused. Alternate translation: [was disturbed] or [was greatly concerned] (2) that the people were excited. Alternate translation: [was excited]
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.
