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, 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).
ULT And if anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it and immediately he sends it back here.’ ”
UST If anyone asks you, ‘Why are you doing that?’ say, ‘Jesus needs it. He will send it back here with someone as soon as he no longer needs it.’ ”
BSB If anyone asks, ‘Why are you doing this?’ tell him, ‘The Lord needs it and will return it shortly.’ ”
BLB And if anyone says to you, 'Why are you doing this?' say, 'Because the Lord has need of it, and He will send it back here soon.'"
AICNT And if anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it, and will send it back here immediately.’ ”
OEBAnd, if anyone says to you “Why are you doing that?”, say “The Master wants it, and will be sure to send it back here at once.” ’
WEBIf anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs him;’ and immediately he will send him back here.”
NET If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here soon.’ ”
LSV and if anyone may say to you, Why do you do this? Say that the LORD has need of it, and immediately He will send it here.”
FBV If anyone asks you what you are doing, tell them, ‘The Lord needs it and will send it back soon.’ ”
TCNTIf anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of[fn]it.’ Then he will immediately send it here.”
11:3it.’ Then he will immediately send it here. ¦ it and will send it back here immediately.’ ANT ECM† NA SBL TH WH
T4T If anyone says to you, ‘Why are you doing that?’, say, ‘Jesus, our Lord, needs to use it. He will send it back here with someone as soon as he no longer needs it.’ ”
LEB And if anyone says to you, ‘Why are you doing this?’ say[fn] ‘The Lord has need of it, and will send it here again at once.’ ”
?:?Some manuscripts omit “that” after “say” here; though understood to be present in the underlying Greek text, it introduces direct discourse here and is left untranslated, functioning much like English quotation marks
BBE And if anyone says to you, Why are you doing this? say, The Lord has need of him and will send him back straight away.
MOFNo MOF MARK book available
ASV And if any one say unto you, Why do ye this? say ye, The Lord hath need of him; and straightway he will send him back hither.
DRA And if any man shall say to you, What are you doing? say ye that the Lord hath need of him: and immediately he will let him come hither.
YLT and if any one may say to you, Why do ye this? say ye that the lord hath need of it, and immediately he will send it hither.'
DBY And if any one say to you, Why do ye this? say, The Lord has need of it; and straightway he sends it hither.
RV And if any one say unto you, Why do ye this? say ye, The Lord hath need of him; and straightway he will send him back hither.
WBS And if any man shall say to you, Why do ye this? say ye that the Lord hath need of him; and immediately he will send him hither.
KJB And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. ( And if any man say unto you, Why do ye/you_all this? say ye/you_all that the Lord hath/has need of him; and straightway he will send him hither. )
BB And yf any man say vnto you, why do ye so? Say ye, that the Lorde hath neede of hym: and strayghtway he wyll sende hym hyther. (And if any man say unto you, why do ye/you_all so? Say ye, that the Lord hath/has need of him: and straightway he will send him hither.)
GNV And if any man say vnto you, Why doe ye this? Say that the Lord hath neede of him, and straightway he will send him hither. (And if any man say unto you, Why do ye/you_all this? Say that the Lord hath/has need of him, and straightway he will send him hither. )
CB And yf eny man saye vnto you: wherfore do ye that? Then saye ye: The LORDE hath nede therof, and forth with he shal sende it hither. (And if any man say unto you: wherfore do ye/you_all that? Then say ye: The LORD hath/has need therof, and forth with he shall send it hither.)
TNT And if eny man saye vnto you: why do ye soo? Saye that the Lorde hath neade of him: and streight waye he will sende him hidder. (And if any man say unto you: why do ye/you_all soo? Saye that the Lord hath/has need of him: and straightway he will send him hither. )
WYC And if ony man seye ony thing to you, What doen ye? seie ye, that he is nedeful to the Lord, and anoon he schal leeue hym hidir. (And if any man say any thing to you, What doen ye? say ye, that he is needful to the Lord, and anon/immediately he shall leave him hither.)
LUT Und so jemand zu euch sagen wird: Warum tut ihr das? so sprechet: Der HErr bedarf sein; so wird er‘s bald hersenden. (And so someone to you say wird: Warum tut her das? so sprechet: The LORD bedarf sein; so becomes er‘s bald hersenden.)
CLV Et si quis vobis dixerit: Quid facitis? dicite, quia Domino necessarius est: et continuo illum dimittet huc. (And when/but_if who/any to_you dixerit: Quid facitis? dicite, because Domino necessarius it_is: and continuo him dimittet huc. )
UGNT καὶ ἐάν τις ὑμῖν εἴπῃ, τί ποιεῖτε τοῦτο? εἴπατε, ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε. (kai ean tis humin eipaʸ, ti poieite touto? eipate, hoti ho Kurios autou ⱪreian eⱪei, kai euthus auton apostellei palin hōde.)
SBL-GNT καὶ ἐάν τις ὑμῖν εἴπῃ· Τί ποιεῖτε τοῦτο; εἴπατε ⸀ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει· καὶ ⸀εὐθὺς αὐτὸν ἀποστέλλει ⸀πάλιν ὧδε. (kai ean tis humin eipaʸ; Ti poieite touto; eipate ⸀hoti Ho kurios autou ⱪreian eⱪei; kai ⸀euthus auton apostellei ⸀palin hōde. )
TC-GNT Καὶ ἐάν τις ὑμῖν εἴπῃ, Τί ποιεῖτε τοῦτο; εἴπατε [fn]ὅτι Ὁ Κύριος αὐτοῦ χρείαν ἔχει· καὶ [fn]εὐθέως αὐτὸν [fn]ἀποστέλλει ὧδε. (Kai ean tis humin eipaʸ, Ti poieite touto; eipate hoti Ho Kurios autou ⱪreian eⱪei; kai eutheōs auton apostellei hōde.)
11:3The Lord needs it and will return it soon: Mark’s readers have already seen the word Lord used to refer to Jesus (1:3; 2:28; 5:19; see also 12:36-37; 13:35), so they would understand it as referring to the Lord Jesus Christ, who needed the colt (see also Rom 10:9; Phil 2:11).
and if anyone ˱to˲_you_all /may/_say why ˱you_all˲_/are/_doing this say ¬that the Lord ˱of˲_it need /is/_having and immediately it ˱he˲_/is/_sending_out again here
If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. Alternate translation: “And if anyone asks you why you are doing this, say that the Lord has need of it and that immediately he sends it back here.”
If it would be helpful in your language, you could say explicitly what the phrase doing this refers to. Alternate translation: “Why are you untying and taking the colt”
the Lord ˱of˲_it need /is/_having and immediately it ˱he˲_/is/_sending_out again here
Here, the clause and immediately he sends it back here could be: (1) part of what Jesus wants the disciples to say. Alternate translation: “The Lord has need of it, and immediately the Lord sends it back here to you” (2) what Jesus predicts the person asking the question Why are you doing this? will do. Alternate translation: “The Lord has need of it,’ and immediately that person again sends it here”
If your language does not use an abstract noun for the idea of need, you can express the same idea in another way. Alternate translation: “requires it”
Here Jesus uses the present tense to describe a future action that will happen very soon. If it would be helpful in your language, you could use whatever tense is natural in your language for referring to an event in the near future. Alternate translation: “he will send”
Many ancient manuscripts read back. The ULT follows that reading. In this case, it is more likely that the phrase and immediately he sends it is part of what Jesus wanted the disciples to say (see previous note on this whole sentence). Other ancient manuscripts do not include the word back. In this case, it is more likely that the phrase and immediately he sends it is what Jesus predicts that the people who asked the question will do (see previous note on this whole sentence). If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
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).
