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.
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 the crowds were saying, “This is Jesus the prophet from Nazareth of Galilee.”
USTThe large groups of people answered, “He is Jesus, from the town of Nazareth, which is in Galilee. He is a man who speaks for God.”
BSB § The crowds replied, “This is Jesus, the prophet from Nazareth in Galilee.”
BLBAnd the crowds were saying, "This is the prophet, Jesus, the One from Nazareth of Galilee."
AICNTAnd the crowds said, “This is {the prophet Jesus},[fn] from Nazareth of Galilee.”
21:11,the prophet Jesus: Later manuscripts read “Jesus, the prophet.”
OEB‘Who is this?’, to which the crowd replied – ‘This is the prophet Jesus from Nazareth in Galilee.’
WEBBEThe multitudes said, “This is the prophet, Jesus, from Nazareth of Galilee.”
WMBBThe multitudes said, “This is the prophet, Yeshua, from Nazareth of Galilee.”
NETAnd the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.”
LSVAnd the multitudes said, “This is Jesus the prophet, who [is] from Nazareth of Galilee.”
FBV“This is Jesus, the prophet from Nazareth in Galilee,” the crowds replied.
TCNTSo the crowds were saying, “This is the prophet Jesus, who is from Nazareth of Galilee.”
T4TThe crowd that was already following him said, “This is Jesus, the prophet from Nazareth in Galilee!”
LEBAnd the crowds were saying, “This is the prophet Jesus from Nazareth of Galilee!” ¶
BBEAnd the people said, This is the prophet Jesus, from Nazareth of Galilee.
Wymth"This is Jesus, the Prophet, from Nazareth in Galilee," replied the crowds.
ASVAnd the multitudes said, This is the prophet, Jesus, from Nazareth of Galilee.
DRAAnd the people said: This is Jesus the prophet, from Nazareth of Galilee.
YLTAnd the multitudes said, 'This is Jesus the prophet, who [is] from Nazareth of Galilee.'
DrbyAnd the crowds said, This is Jesus the prophet who is from Nazareth of Galilee.
RVAnd the multitudes said, This is the prophet, Jesus, from Nazareth of Galilee.
WbstrAnd the multitude said, This is Jesus the prophet of Nazareth of Galilee.
KJB-1769And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
KJB-1611And the multitude said, This is Iesus the Prophet of Nazareth of Galilee. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
BshpsAnd the multitude saide: This is Iesus that prophete of Nazareth in Galilee. (And the multitude said: This is Yesus/Yeshua that prophet of Nazareth in Galilee.)
GnvaAnd the people said, This is Iesus that Prophet of Nazareth in Galile. (And the people said, This is Yesus/Yeshua that Prophet of Nazareth in Galilee. )
CvdlAnd the people sayde: This is Iesus ye prophet of Nazareth out of Galile. (And the people said: This is Yesus/Yeshua ye/you_all prophet of Nazareth out of Galilee.)
TNTAnd the people sayde: this is Iesus the Prophet of Nazareth a cyte of Galile. (And the people said: this is Yesus/Yeshua the Prophet of Nazareth a city of Galilee. )
WyclBut the puple seide, This is Jhesus, the prophete, of Nazareth of Galilee. (But the people said, This is Yhesus, the prophet, of Nazareth of Galilee.)
LuthDas Volk aber sprach: Das ist der JEsus, der Prophet von Nazareth aus Galiläa. (The people but spoke: The is the/of_the Yesus, the/of_the Prophet from Nazareth out_of Galiläa.)
ClVgPopuli autem dicebant: Hic est Jesus propheta a Nazareth Galilææ. (Populi however dicebant: Hic it_is Yesus a_prophet from Nazareth Galilææ. )
UGNTοἱ δὲ ὄχλοι ἔλεγον, οὗτός ἐστιν ὁ προφήτης Ἰησοῦς, ὁ ἀπὸ Ναζαρὲθ τῆς Γαλιλαίας. (hoi de oⱪloi elegon, houtos estin ho profaʸtaʸs Yaʸsous, ho apo Nazareth taʸs Galilaias.)
SBL-GNTοἱ δὲ ὄχλοι ἔλεγον· Οὗτός ἐστιν ⸂ὁ προφήτης Ἰησοῦς⸃ ὁ ἀπὸ Ναζαρὲθ τῆς Γαλιλαίας. (hoi de oⱪloi elegon; Houtos estin ⸂ho profaʸtaʸs Yaʸsous⸃ ho apo Nazareth taʸs Galilaias.)
TC-GNTΟἱ δὲ ὄχλοι ἔλεγον, Οὗτός ἐστιν [fn]Ἰησοῦς ὁ προφήτης, ὁ ἀπὸ [fn]Ναζαρὲτ τῆς Γαλιλαίας. (Hoi de oⱪloi elegon, Houtos estin Yaʸsous ho profaʸtaʸs, ho apo Nazaret taʸs Galilaias. )
21:11 The crowds with Jesus understood him to be a prophet, empowered by God to teach and to perform miracles. • The description from Nazareth in Galilee highlights Jesus’ humble origins (see 2:23).
(Some words not found in SR-GNT: οἱ δὲ ὄχλοι ἔλεγον οὗτός ἐστιν ὁ προφήτης Ἰησοῦς ὁ ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας)
Here, the crowds are using the possessive form to describe Nazareth as a place in Galilee. If this is not clear in your language, you could express the idea in another way. Alternate translation: [Nazareth, a town in Galilee]
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.
