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, orange:accusative/object, 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).
ULTAnd if anyone says anything to you, you will say, ‘The Lord has need of them,’ and immediately he will send them.”
USTPeople might ask you about what you are doing. In that case, tell them, ‘The Lord needs this donkey and colt.’ As soon as you say that, those people will let you have the donkey and colt.”
BSBIf anyone questions you, tell him that the Lord needs them, and he will send them right away.”
BLBand if anyone says anything to you, you will say that the Lord has need of them, and he will send them immediately."
AICNTAnd if anyone says anything to you, you shall say, ‘The Lord needs them,’ and immediately he will send them.”
OEBAnd, if anyone says anything to you, you are to say this – “The Master wants them”; and he will send them at once.’
WEBBEIf anyone says anything to you, you shall say, ‘The Lord needs them,’ and immediately he will send them.”
WymthAnd if any one says anything to you, say, `The Master needs them,' and he will at once send them."
ASVAnd if any one say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
DRAAnd if any man shall say anything to you, say ye, that the Lord hath need of them: and forthwith he will let them go.
YLTand if any one may say anything to you, ye shall say, that the lord hath need of them, and immediately he will send them.'
DrbyAnd if any one say anything to you, ye shall say, The Lord has need of them, and straightway he will send them.
RVAnd if any one say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
WbstrAnd if any man shall say aught to you, ye shall say, The Lord hath need of them; and immediately he will send them.
KJB-1769 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. ( And if any man say ought unto you, ye/you_all shall say, The Lord hath/has need of them; and straightway he will send them.)
KJB-1611And if any man say ought vnto you, yee shall say, The Lord hath need of them, and straightway hee will send them. (And if any man say ought unto you, ye/you_all shall say, The Lord hath/has need of them, and straightway he will send them.)
BshpsAnd yf any man saye ought vnto you, saye ye, the Lorde hath nede of them: and strayghtway he wyll let them go. (And if any man say ought unto you, say ye/you_all, the Lord hath/has need of them: and straightway he will let them go.)
GnvaAnd if any man say ought vnto you, say ye, that the Lord hath neede of them, and straightway he will let them goe. (And if any man say ought unto you, say ye/you_all, that the Lord hath/has need of them, and straightway he will let them go. )
CvdlAnd yf eny man saye ought vnto you, saye ye: the LORDE hath nede of the, And straight waye he wil let them go. (And if any man say ought unto you, say ye/you_all: the LORD hath/has need of them, And straight way he will let them go.)
TNTAnd if eny man saye ought vnto you saye ye that the lorde hath neade of them: and streyght waye he will let them go. (And if any man say ought unto you say ye/you_all that the lord hath/has need of them: and straight way he will let them go. )
WycAnd if ony man seie to you ony thing, seie ye, that the Lord hath nede to hem; and anoon he schal leeue hem. (And if any man say to you any thing, say ye/you_all, that the Lord hath/has need to hem; and anon/immediately he shall leave them.)
LuthUnd so euch jemand etwas wird sagen, so sprechet: Der HErr bedarf ihrer; sobald wird er sie euch lassen. (And so you someone etwas becomes say, so sprechet: The LORD bedarf ihrer; sobald becomes he they/she/them you lassen.)
ClVget si quis vobis aliquid dixerit, dicite quia Dominus his opus habet: et confestim dimittet eos. (and when/but_if who/any to_you aliquid dixerit, dicite because Master his opus habet: and confestim dimittet them. )
UGNTκαὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε, ὅτι ὁ Κύριος αὐτῶν χρείαν ἔχει, εὐθὺς δὲ ἀποστελεῖ αὐτούς. (kai ean tis humin eipaʸ ti, ereite, hoti ho Kurios autōn ⱪreian eⱪei, euthus de apostelei autous.)
SBL-GNTκαὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι Ὁ κύριος αὐτῶν χρείαν ἔχει· ⸀εὐθὺς δὲ ⸀ἀποστελεῖ αὐτούς. (kai ean tis humin eipaʸ ti, ereite hoti Ho kurios autōn ⱪreian eⱪei; ⸀euthus de ⸀apostelei autous.)
TC-GNTΚαὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι Ὁ Κύριος αὐτῶν χρείαν ἔχει· [fn]εὐθέως δὲ [fn]ἀποστέλλει αὐτούς. (Kai ean tis humin eipaʸ ti, ereite hoti Ho Kurios autōn ⱪreian eⱪei; eutheōs de apostellei autous. )
and ¬if anyone ˱to˲_you_all /may/_say anything ˱you_all˲_/will_be/_saying
Jesus is suggesting that this is a hypothetical condition, that they will only have to say these words if someone says anything to them. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “Now suppose someone says something to you. Then you should say”
Here Jesus is implying that people might ask the disciples why they are taking someone’s donkey and colt. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “confronts you about what you are doing” or “speaks to you about what you are doing”
˱you_all˲_/will_be/_saying ¬that the Lord ˱of˲_them need /is/_having
If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “you will say that the Lord has need of them,”
Although the term he is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person will send them”
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.
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).
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.
