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, 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).
ULT Blessed is the coming kingdom of our father David! ⇔ Hosanna in the highest!”
USTThey also shouted, “May God bless you when you rule like our ancestor King David ruled!” “Praise God who is in the highest heaven!”
BSB ⇔ “Blessed is the coming kingdom of our father David!” ⇔ “Hosanna in the highest!”[fn]
11:10Or “Hosanna in the highest heaven!” See Psalm 118:25 and Psalm 148:1.
BLB "Blessed is the coming kingdom of our father, David!" "Hosanna in the highest!"
AICNT Blessed is the coming kingdom [[in the name of the Lord]][fn] of our father David! Hosanna in the highest!”
11:10,in the name of the Lord: Some manuscripts include.
OEB Blessed is the coming kingdom of our father David! God save him from on high!’
WEB Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!”
WMB Blessed is the kingdom of our father David that is coming in the name of the Lord! Hoshia'na in the highest!”
NET Blessed is the coming kingdom of our father David! Hosanna in the highest!”
LSV blessed is the coming kingdom, in the Name of the LORD, of our father David; Hosanna in the highest!”
FBV Bless the kingdom of our father David that is coming! Hosanna in the highest!”[fn]
BBE A blessing on the coming kingdom of our father David: Glory in the highest.
MOFNo MOF MARK book available
ASV Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest.
DRA Blessed be the kingdom of our father David that cometh: Hosanna in the highest.
YLT blessed is the coming reign, in the name of the Lord, of our father David; Hosanna in the highest.'
DBY Blessed [be] the coming kingdom of our father David. Hosanna in the highest!
RV Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest.
WBS Blessed be the kingdom of our Father David, that cometh in the name of the Lord: Hosanna in the highest.
KJB Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. (Blessed be the kingdom of our father David, that cometh/comes in the name of the Lord: Hosanna in the highest. )
BB Blessed be the kyngdome, that commeth in the name of hym that is Lorde of our father Dauid: Hosanna in the hiest. (Blessed be the kingdom, that cometh/comes in the name of him that is Lord of our father Dauid: Hosanna in the hiest.)
GNV Blessed be the kingdome that commeth in the Name of the Lord of our father Dauid: Hosanna, O thou which art in the highest heauens. (Blessed be the kingdom that cometh/comes in the Name of the Lord of our father Dauid: Hosanna, O thou/you which art in the highest heavens. )
CB blessed be the kyngdome of oure father Dauid, which commeth in the name of the LORDE. Hosyanna in the height. (blessed be the kingdom of our father Dauid, which cometh/comes in the name of the LORD. Hosanna in the height.)
TNT Blessed be the kingdome that cometh in the name of him that is Lorde of oure father David. Hos anna in the hyest. (Blessed be the kingdom that cometh/comes in the name of him that is Lord of our father David. Hosanna in the hyest. )
WYC blissid is he that cometh in the name of the Lord; blessid be the kyngdom of oure fadir Dauid that is come; Osanna in hiyest thingis. (blessed is he that cometh/comes in the name of the Lord; blessid be the kingdom of our father Dauid that is come; Hosanna in highest things.)
LUT Gelobet sei das Reich unsers Vaters David, das da kommt in dem Namen des HErrn! Hosianna in der Höhe! (Gelobet be the kingdom unsers Vaters David, the there kommt in to_him names the LORD! Hosianna in the Höhe!)
CLV benedictum quod venit regnum patris nostri David: hosanna in excelsis.[fn] (benedictum that he_came kingdom patris our David: hosanna in excelsis.)
11.10Benedictus qui venit. Quoniam una fides, una spes omnium. Illi exspectabant et venturum credebant, et nos venisse credimus. BEDA. Per hoc quod jungitur: hosanna in excelsis: quod est salus, significat quod adventum Christi non solum hominum salus est, sed totius mundi terrena jungens cœlestibus, ut ei omne genu flectatur, cœlestium, terrestrium et infernorum Philip. 2.. HIER. Hoc Gabrieli consonat: qui ait: Hic erit magnus, et filius Altissimi vocabitur, etc., usque ad per ipsum verbum obsecrationis.
11.10Benedictus who venit. Quoniam una fides, una spes omnium. Illi exspectabant and venturum credebant, and nos venisse credimus. BEDA. Per hoc that yungitur: hosanna in excelsis: that it_is salus, significat that adventum Christi not/no solum hominum salus it_is, but totius mundi terrena yungens cœlestibus, as ei omne genu flectatur, cœlestium, terrestrium and infernorum Philip. 2.. HIER. This Gabrieli consonat: who ait: Hic will_be magnus, and filius Altissimi vocabitur, etc., usque to per ipsum verbum obsecrationis.
11:1–13:37 This section centers on Jesus’ relationship to the Jerusalem Temple. Mark’s geographical arrangement places in 11:1–16:8 all his accounts of Jesus’ teachings and events associated with Jerusalem. • The section concludes (13:1-37) with Jesus’ second extended teaching discourse (see 4:1-34), now focusing on the destruction of the Temple and the coming of the Son of Man. It is the climax for numerous statements within 11:1–13:37 concerning the divine judgment about to fall on Jerusalem and the Temple (see especially 11:12-25 and 12:1-12).
/having_been/_blessed_‹is› the coming kingdom ˱of˲_the father ˱of˲_us (Some words not found in SR-GNT: εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ ὡσαννὰ ἐν τοῖς ὑψίστοις)
The phrase Blessed is the coming kingdom could be: (1) a request for God to bless the kingdom. Alternate translation: “Let the coming kingdom of our father David be blessed” (2) stating that God had already blessed the kingdom. Alternate translation: “The coming kingdom of our father David 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”
the coming kingdom ˱of˲_the father ˱of˲_us (Some words not found in SR-GNT: εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ ὡσαννὰ ἐν τοῖς ὑψίστοις)
Here, the people are using the possessive form to describe a kingdom that is like the one that David ruled. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the coming kingdom that is like our father David’s kingdom” or “the coming kingdom that once belonged to our father David”
the coming kingdom ˱of˲_the father ˱of˲_us (Some words not found in SR-GNT: εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ ὡσαννὰ ἐν τοῖς ὑψίστοις)
Here, the word coming indicates that these people have been waiting for and expecting this kingdom. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the kingdom of our father David that we have been waiting for” or “the long-expected kingdom of our father David”
˱of˲_the father ˱of˲_us (Some words not found in SR-GNT: εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ ὡσαννὰ ἐν τοῖς ὑψίστοις)
Here the people refer to David as if he were their father. They mean that David was an important ancestor of many Jewish people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “of our important ancestor, David” or “of David, from whom many of us are descended”
See how you translated the word Hosanna in 11:9. Here, the people could be using the word to praise: (1) God, who sent Jesus. Alternate translation: “Hosanna to God” (2) Jesus. Alternate translation: “Hosanna to this one”
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”
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).
