Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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, 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).
ULT § Now the disciples, having gone and having done just as Jesus had directed them,
UST The two apprentices went to the village and did what Jesus had told them to do.
BSB § So the disciples went and did as Jesus had directed them.
BLB And the disciples having gone and having done as Jesus commanded them,
AICNT And the disciples went and did as Jesus had {instructed}[fn] them,
21:6,instructed: Later manuscripts read “commanded.”
OEB So the disciples went and did as Jesus had directed them.
WEB The disciples went and did just as Jesus commanded them,
WMB The disciples went and did just as Yeshua commanded them,
NET So the disciples went and did as Jesus had instructed them.
LSV And the disciples having gone and having done as Jesus commanded them,
FBV The disciples went and did as Jesus had instructed.
TCNT § So the disciples went and did just as Jesus had directed them.
T4T So the two disciples went and did what Jesus told them to do.
LEB So the disciples went[fn] and did[fn] just as Jesus directed them,
?:?*Here the participle (“went”) is translated as a finite verb because of English style
?:?*Here the participle (“did”) is translated as a finite verb because of English style
BBE And the disciples went and did as Jesus had given them orders,
MOFNo MOF MAT book available
ASV And the disciples went, and did even as Jesus appointed them,
DRA And the disciples going, did as Jesus commanded them.
YLT And the disciples having gone and having done as Jesus commanded them,
DBY But the disciples, having gone and done as Jesus had ordered them,
RV And the disciples went, and did even as Jesus appointed them,
WBS And the disciples went, and did as Jesus commanded them,
KJB And the disciples went, and did as Jesus commanded them,
BB The disciples went, and did as Iesus commaunded them, (The disciples went, and did as Yesus/Yeshua commanded them,)
GNV So the disciples went, and did as Iesus had commanded them, (So the disciples went, and did as Yesus/Yeshua had commanded them, )
CB The disciples wente, and dyd as Iesus commaunded them, (The disciples wente, and did as Yesus/Yeshua commanded them,)
TNT The disciples went and dyd as Iesus commaunded them (The disciples went and did as Yesus/Yeshua commanded them )
WYC And the disciplis yeden, and diden as Jhesus comaundide hem. (And the disciples yeden, and diden as Yhesus commanded them.)
LUT Die Jünger gingen hin und taten, wie ihnen JEsus befohlen hatte, (The Yünger gingen there and taten, like ihnen Yesus befohlen hatte,)
CLV Euntes autem discipuli fecerunt sicut præcepit illis Jesus. (Euntes however discipuli fecerunt like præcepit illis Yesus. )
UGNT πορευθέντες δὲ οἱ μαθηταὶ, καὶ ποιήσαντες καθὼς συνέταξεν αὐτοῖς ὁ Ἰησοῦς, (poreuthentes de hoi mathaʸtai, kai poiaʸsantes kathōs sunetaxen autois ho Yaʸsous,)
SBL-GNT πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς ⸀συνέταξεν αὐτοῖς ὁ Ἰησοῦς (poreuthentes de hoi mathaʸtai kai poiaʸsantes kathōs ⸀sunetaxen autois ho Yaʸsous )
TC-GNT § Πορευθέντες δὲ οἱ μαθηταί, καὶ ποιήσαντες καθὼς [fn]προσέταξεν αὐτοῖς ὁ Ἰησοῦς, (§ Poreuthentes de hoi mathaʸtai, kai poiaʸsantes kathōs prosetaxen autois ho Yaʸsous,)
Here, the word Now introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave Now untranslated. Alternate translation: “Then”
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.
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.
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).
