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Text critical issues=small word differences Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)The crowd that walked ahead of himand the crowd that followed along behind all yelled out, “David’s descendant, honoured saviour! Blessed one who comes in the name of the master! Honoured saviour in the highest!”
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).
ULTNow the crowds going before him and following were crying out, saying, ⇔ “Hosanna to the Son of David! ⇔ Blessed is the one coming in the name of the Lord! ⇔ Hosanna in the highest!”
USTLarge groups of people walked in front of Jesus and behind him. They were shouting, ⇔ “Praise this descendant of King David! ⇔ May God bless him who is here to represent the Lord! ⇔ May everything in heaven praise him!”
BSB § The crowds that went ahead of Him and those that followed were shouting: ⇔ “Hosanna to the Son of David!”[fn] ⇔ “Blessed is He who comes in the name of the Lord!”[fn] ⇔ “Hosanna in the highest!”[fn]
21:9Hosanna is a transliteration of the Hebrew Hosia-na, meaning Save, we pray or Save now, which became a shout of praise; see Psalm 118:25; also in verse 15.
21:9Or “Hosanna in the highest heaven!” See Psalm 118:25 and Psalm 148:1.
BLBAnd the crowds going before Him and those following were crying out, saying: "Hosanna to the Son of David!" "Blessed is the One coming in the name of the Lord!" "Hosanna in the highest!"
AICNTAnd the crowds that went before him and that followed him were shouting, “Hosanna to the son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest!”[fn]
OEBThe crowds that led the way, as well as those that followed behind, kept shouting, ‘God save the Son of David! Blessed is he who comes in the name of the Lord! God save him from on high!’
WEBBEThe multitudes who went in front of him, and those who followed, kept shouting, “Hosanna[fn] to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”
21:9“Hosanna” means “save us” or “help us, we pray”.
WMBBThe multitudes who went in front of him, and those who followed, kept shouting, “Hoshia'na[fn] to the son of David! Blessed is he who comes in the name of the Lord! Hoshia'na in the highest!”
21:9“Hoshia'na” means “save us” or “help us, we pray”.
NETThe crowds that went ahead of him and those following kept shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord!Hosanna in the highest!”
LSVand the multitudes who were going before, and who were following, were crying, saying, “Hosanna to the Son of David, blessed is He who is coming in the Name of the LORD; Hosanna in the highest!”
FBVThe crowds that went ahead of him and those that followed were all shouting, “Hosanna[fn] to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”
21:9An Aramaic word meaning “please save us,” used as an exclamation of praise.
TCNTThe crowds that went ahead of him and those that followed were crying out, ⇔ “Hosanna to the Son of David! ⇔ Blessed is he who comes in the name of the Lord! ⇔ Hosanna in the highest!”
T4TThe crowds that walked in front of him and those who walked behind him were shouting things like, “Praise the Messiah, the descendant of King David!” “May the Lord God bless this one who comes as God’s representative and with God’s authority [MTY].” “Praise God, who is in the highest heaven!”
LEB• And the crowds who went ahead of him and the ones who followed were shouting, saying,“Hosanna to the Son of David!• Blessed is the one who comes in the name of the Lord![fn]• Hosanna in the highest heaven!”[fn]
21:9A quotation from Ps 118:25–26|link-href="None"
BBEAnd those who went before him, and those who came after, gave loud cries, saying, Glory to the Son of David: A blessing on him who comes in the name of the Lord: Glory in the highest.
Wymthand the multitudes—some of the people preceding Him and some following—sang aloud, "God save the Son of David! Blessings on Him who comes in the Lord's name! God in the highest Heavens save Him!"
ASVAnd the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
DRAAnd the multitudes that went before and that followed, cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest.
YLTand the multitudes who were going before, and who were following, were crying, saying, 'Hosanna to the Son of David, blessed is he who is coming in the name of the Lord; Hosanna in the highest.'
DrbyAnd the crowds who went before him and who followed cried, saying, Hosanna to the Son of David; blessed [be] he who comes in the name of [the] Lord; hosanna in the highest.
RVAnd the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
WbstrAnd the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: blessed is he that cometh in the name of the Lord: Hosanna in the highest.
KJB-1769And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. (And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh/comes in the name of the Lord; Hosanna in the highest. )
KJB-1611And the multitudes that went before, and that followed, cried, saying, Hosanna to the sonne of Dauid: Blessed is he that commeth in the Name of the Lord, Hosanna in the highest. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsMoreouer, the multitudes that went before, & that came after, cryed, saying: Hosanna to the sonne of Dauid. Blessed is he that commeth in the name of the Lorde, Hosanna in the hyest. (Moreover/What's_more, the multitudes that went before, and that came after, cried, saying: Hosanna to the son of David. Blessed is he that cometh/comes in the name of the Lord, Hosanna in the hyest.)
GnvaMoreouer, the people that went before, and they also that followed, cried, saying, Hosanna to the Sonne of Dauid, Blessed be hee that commeth in the Name of the Lord, Hosanna thou which art in the highest heauens. (Moreover/What's_more, the people that went before, and they also that followed, cried, saying, Hosanna to the Son of David, Blessed be he that cometh/comes in the Name of the Lord, Hosanna thou/you which art in the highest heavens. )
CvdlAs for the people that wente before and that came after, they cryed and sayde: Hosianna vnto the sonne of Dauid, Blessed be he that commeth in the name of the LORDE, Hosianna in the height. (As for the people that went before and that came after, they cried and said: Hosianna unto the son of David, Blessed be he that cometh/comes in the name of the LORD, Hosianna in the height.)
TNTMoreover the people that went before and they also that came after cryed sayinge: Hosanna to the sonne of David. Blessed be he that cometh in the name of the Lorde Hosanna in the hyest. (Moreover/What's_more the people that went before and they also that came after cried saying: Hosanna to the son of David. Blessed be he that cometh/comes in the name of the Lord Hosanna in the hyest. )
WyclAnd the puple that wente bifore, and that sueden, crieden, and seiden, Osanna to the sone of Dauid; blessid is he that cometh in the name of the Lord; Osanna in hiy thingis. (And the people that went before, and that followed, cried, and said, Hosanna to the son of David; blessid is he that cometh/comes in the name of the Lord; Hosanna in high things.)
LuthDas Volk aber, das vorging und nachfolgete, schrie und sprach: Hosianna dem Sohn Davids! Gelobet sei, der da kommt in dem Namen des HErr’s! Hosianna in der Höhe! (The people but, the vorging and nachfolgete, shouted/screamed and spoke: Hosianna to_him son Davids! Gelobet sei, the/of_the there comes in to_him name(s) the LORD’s! Hosianna in the/of_the Höhe!)
ClVgturbæ autem, quæ præcedebant, et quæ sequebantur, clamabant, dicentes: Hosanna filio David: benedictus, qui venit in nomine Domini: hosanna in altissimis.[fn] (turbæ however, which præcedebant, and which sequebantur, clamabant, saying: Hosanna filio David: benedictus, who he_came in nomine Domini: hosanna in altissimis. )
21.9Osanna. HIER. Osi, id est, salva, salvifica. Anna interjectio deprecantis, quasi salva obsecro. Osanna totum Hebraicum est, et significat quod adventus Christi salus mundi sit: unde sequitur: Benedictus. Osanna, id est salva. In excelsis. Quia adventus Christi non tantum hominum sed totius mundi salus est, terrena conjungens cœlestibus, ut in nomine Jesu omne genu flectatur cœlestium, terrestrium et infernorum Phil. 2.. In excelsis. Quia et angelorum salus quorum numerum implet.
21.9Osanna. HIER. Osi, id it_is, salva, salvifica. Anna interyectio deprecantis, as_if salva obsecro. Osanna totum Hebraicum it_is, and significat that adventus of_Christ salus mundi let_it_be: whence follows: Benedictus. Osanna, id it_is salva. In excelsis. Because adventus of_Christ not/no only of_men but totius mundi salus it_is, terrena conyungens cœlestibus, ut in nomine Yesu omne genu flectatur cœlestium, terrestrium and infernorum Phil. 2.. In excelsis. Because and angelorum salus quorum numerum implet.
UGNTοἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες, ὡσαννὰ τῷ Υἱῷ Δαυείδ! εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου! ὡσαννὰ ἐν τοῖς ὑψίστοις! (hoi de oⱪloi hoi proagontes auton kai hoi akolouthountes ekrazon legontes, hōsanna tōi Huiōi Daueid! eulogaʸmenos ho erⱪomenos en onomati Kuriou! hōsanna en tois hupsistois!)
SBL-GNTοἱ δὲ ὄχλοι οἱ προάγοντες ⸀αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες· Ὡσαννὰ τῷ υἱῷ Δαυίδ· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· Ὡσαννὰ ἐν τοῖς ὑψίστοις. (hoi de oⱪloi hoi proagontes ⸀auton kai hoi akolouthountes ekrazon legontes; Hōsanna tōi huiōi Dawid; Eulogaʸmenos ho erⱪomenos en onomati kuriou; Hōsanna en tois hupsistois.)
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]
The word Hosanna is a Hebrew word. Matthew has spelled it out using Greek letters so his readers would know how it sounded. Hosanna had an original meaning of “save now,” but by the time of this event it had become a way of praising God. In your translation you can spell Hosanna the way it sounds in your language or you could translate it according to how the word was used. Alternate translation: [Honor … Honor]
˱to˲_the Son (Some words not found in SR-GNT: οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες ὡσαννὰ τῷ Υἱῷ Δαυίδ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου ὡσαννὰ ἐν τοῖς ὑψίστοις)
Here, the word Son means a male descendant. It does not mean that Jesus was the direct son of David. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: [to the Descendant of David] or [the one who is descended from David]
˱to˲_the Son (Some words not found in SR-GNT: οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες ὡσαννὰ τῷ Υἱῷ Δαυίδ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου ὡσαννὰ ἐν τοῖς ὑψίστοις)
David was Israel’s most important king, and God had promised him that one of his descendants would be the Messiah. So the title Son of David could implicitly mean “Messiah.” If it would be helpful in your language, you could make this idea more explicit. Alternate translation: [to the Son of David, the Messiah]
/having_been/_blessed the_‹one› coming in /the/_name ˱of˲_/the/_Lord
Here the crowds are quoting from Psalm 118:26. Since they do not introduce the words as a quotation from an important text, you also should not introduce them as anything more than what the crowds said. However, if it would be helpful for your readers, you could include this information in a footnote.
/having_been/_blessed the_‹one› coming in /the/_name ˱of˲_/the/_Lord
The phrase Blessed is the one could be: (1) a request for God to bless Jesus. Alternate translation: [Let the one coming in the name of the Lord be blessed] (2) stating that God had already blessed Jesus. Alternate translation: [The one coming in the name of the Lord is blessed]
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 does the action, it is clear from the context that it is God. Alternate translation: [Let God bless]
Here, the word name refers primarily to the person who has that name, and it focuses especially on that person’s authority. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: [by your authority of the Lord]
Here, the word Hosanna could refer to praising: (1) Jesus, the Son of David. Alternate translation: [Hosanna to this one] (2) God, who sent Jesus. Alternate translation: [Hosanna to God]
The people are using the adjective highest as a noun to mean the highest heavens, where God dwells. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: [the highest heavens]
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.
