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, orange:accusative/object, 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).
ULT brought the donkey and the colt and put their cloaks on them, and he sat upon them.
UST They led the donkey and her colt to Jesus. They spread their coats on the animals, and Jesus sat on the coats.
BSB They brought the donkey and the colt and laid their cloaks on them, and Jesus sat on them.
BLB brought the donkey and the colt and put their cloaks upon them, and He sat on them.
AICNT and brought the donkey and the colt, and laid their garments on them, and he sat {on}[fn] them.
21:7,on: Some manuscripts read “on top of.” C(04) W(032) BYZ TR
OEB They led the donkey and the foal back, and, when they had put their cloaks on them, he seated himself on them.
WEB and brought the donkey and the colt and laid their clothes on them; and he sat on them.
NET They brought the donkey and the colt and placed their cloaks on them, and he sat on them.
LSV brought the donkey and the colt, and put on them their garments, and set [Him] on them;
FBV They brought back the donkey and the colt. They placed their cloaks on them, and he sat on them.
TCNT They brought the donkey and the colt and laid on them their garments, and [fn]Jesus sat on them.
T4T They brought the donkey and its colt to Jesus. They placed their cloaks on them to make something for him to sit on. Then Jesus mounted the colt and sat on the cloaks.
LEBand[fn] brought the donkey and the colt and put their[fn] cloaks on them, and he sat on them.
?:?*Here “and” is supplied because the previous participles (“went” and “did” in the previous verse) have been translated as finite verbs
?:?*Literally “the”; the Greek article is used here as a possessive pronoun
BBE And got the ass and the young one, and put their clothing on them, and he took his seat on it.
MOFNo MOF MAT book available
ASV and brought the ass, and the colt, and put on them their garments; and he sat thereon.
DRA And they brought the ass and the colt, and laid their garments upon them, and made him sit thereon.
YLT brought the ass and the colt, and did put on them their garments, and set [him] upon them;
DBY brought the ass and the colt and put their garments upon them, and he sat on them.
RV and brought the ass, and the colt, and put on them their garments; and he sat thereon.
WBS And brought the ass and the colt, and put on them their clothes, and they set him thereon.
KJB And brought the ass, and the colt, and put on them their clothes, and they set him thereon. (And brought the ass, and the colt, and put on them their clothes, and they set him thereon. )
BB And brought the Asse, and the colt, and put on them their clothes, and set hym theron. (And brought the Asse, and the colt, and put on them their clothes, and set him theron.)
GNV And brought the asse and the colt, and put on them their clothes, and set him thereon.
CB and brought the Asse and the foale, & layed their clothes vpon them, and set him theron. (and brought the Ass and the foale, and laid their clothes upon them, and set him theron.)
TNT and brought the asse and the colte and put on them their clothes and set him theron.
WYC And thei brouyten an asse, and the fole, and leiden her clothis on hem, and maden hym sitte aboue. (And they brought an ass, and the fole, and laid her clothes on them, and maden him sit aboue.)
LUT und brachten die Eselin und das Füllen und legten ihre Kleider darauf und setzten ihn darauf. (and broughtn the Eselin and the Füllen and legten ihre clothes on_it and put/set/sat him/it darauf.)
CLV Et adduxerunt asinam, et pullum: et imposuerunt super eos vestimenta sua, et eum desuper sedere fecerunt.[fn] (And adduxerunt asinam, and pullum: and imposuerunt over them clothes sua, and him desuper sedere fecerunt.)
21.7Et adduxerunt. Sic et apostoli mundum virtute Christi a potestate diaboli solverunt, et imposuerunt vestimenta super eum. Sed cætera turba, id est, Judæi vestimenta, id est, legis mandata sternunt, quia a Christianis erant conculcanda, in via, id est, in Christo. Super eos. Vestes apostolorum sunt præcepta divina, et gratia spiritualis, quibus turpitudo carnis nostræ tegitur. His prius nudi populi, sed modo per apostolos ornati Christum habent sessorem. Minor turba non ponit vestes super asinam, sed in via nec ubi offendat: quia sancti martyres carnem exuentes, simplicioribus viam per exemplum suo sanguine parant.
21.7And adduxerunt. So and apostoli the_world virtute Christi a potestate diaboli solverunt, and imposuerunt clothes over him. But cætera turba, id it_is, Yudæi clothes, id it_is, legis mandata sternunt, because a Christianis they_were conculcanda, in via, id it_is, in Christo. Super them. Vestes apostolorum are præcepta divina, and gratia spiritualis, to_whom turpitudo carnis nostræ tegitur. His first/before nudi populi, but modo per apostolos ornati Christum habent sessorem. Minor turba not/no puts vestes over asinam, but in road but_not where offendat: because sancti martyres carnem exuentes, simplicioribus road per exemplum his_own sanguine parant.
UGNT ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπ’ αὐτῶν τὰ ἱμάτια, αὐτῶν καὶ ἐπεκάθισεν ἐπάνω αὐτῶν. (aʸgagon taʸn onon kai ton pōlon, kai epethaʸkan ep’ autōn ta himatia, autōn kai epekathisen epanō autōn.)
SBL-GNT ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ⸀ἐπʼ αὐτῶν τὰ ⸀ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν. (aʸgagon taʸn onon kai ton pōlon, kai epethaʸkan ⸀epʼ autōn ta ⸀himatia, kai epekathisen epanō autōn. )
TC-GNT ἤγαγον τὴν ὄνον καὶ τὸν πῶλον· καὶ ἐπέθηκαν [fn]ἐπάνω αὐτῶν τὰ ἱμάτια [fn]αὐτῶν, καὶ [fn]ἐπεκάθισεν ἐπάνω αὐτῶν. (aʸgagon taʸn onon kai ton pōlon; kai epethaʸkan epanō autōn ta himatia autōn, kai epekathisen epanō autōn.)
A colt is a young donkey that is no longer a baby but is not yet full grown. See how you translated this word in 21:2. Alternate translation: “a young donkey”
Here Matthew does not specify which animal Jesus sat on, and if possible you should not specify either. If you need to include an object for sat, you could refer generally to one of the animals. Alternate translation: “he sat upon them on one of the animals”
(Some words not found in SR-GNT: ἤγαγον τὴν ὄνον καὶ τὸν πῶλον καὶ ἐπέθηκαν ἐπʼ αὐτῶν τὰ ἱμάτια καὶ ἐπεκάθισεν ἐπάνω αὐτῶν)
Here, the word them could refer to: (1) the cloaks. Alternate translation: “the cloaks” (2) the donkey and the colt. Alternate translation: “the animals”
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).
