Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side 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).
ULTAnd some of the ones standing there began to say to them, “What are you doing, untying the colt?”
USTSome of the people who were there asked Jesus’ two apprentices, “Why are you untying the donkey?”
BSBand some who were standing there asked, “Why are you untying the colt?”
BLBand some of those standing there were saying to them, "What are you doing, untying the colt?"
AICNTAnd some of those standing there said to them, “What are you doing, untying the colt?”
OEBSome of the bystanders said to them, ‘What are you doing, untying the foal?’
WEBBESome of those who stood there asked them, “What are you doing, untying the young donkey?”
Wymthwhen some of the bystanders called out, "What are you doing, untying the foal?"
ASVAnd certain of them that stood there said unto them, What do ye, loosing the colt?
DRAAnd some of them that stood there, said to them: What do you loosing the colt?
YLTand certain of those standing there said to them, 'What do ye — loosing the colt?'
DrbyAnd some of those who stood there said to them, What are ye doing, loosing the colt?
RVAnd certain of them that stood there said unto them, What do ye, loosing the colt?
WbstrAnd certain of them that stood there, said to them, What do ye, loosing the colt?
KJB-1769And certain of them that stood there said unto them, What do ye, loosing the colt? (And certain of them that stood there said unto them, What do ye/you_all, loosing the colt? )
KJB-1611And certaine of them that stood there, said vnto them, What doe ye loosing the colt? (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd diuers of them that stoode there, sayde vnto them: What do ye loosyng the colte? (And diverse/various of them that stood there, said unto them: What do ye/you_all loosing the colte?)
GnvaThen certaine of them, that stoode there, sayd vnto them, What doe ye loosing the colt? (Then certain of them, that stood there, said unto them, What do ye/you_all loosing the colt? )
CvdlAnd certayne of those yt stode there, axed them: What do ye, that ye lowse the foale? (And certain of those it stood there, asked them: What do ye/you_all, that ye/you_all lowse the foale?)
TNTAnd divers of the that stode there sayde vnto the: what do ye loosinge the coolte? (And diverse/various of the that stood there said unto them: what do ye/you_all loosing the coolte? )
WyclAnd summe of hem that stoden there seiden to hem, What doen ye, vntiynge the colt? (And some of them that stood there said to them, What doen ye/you_all, untying the colt?)
LuthUnd etliche, die da stunden, sprachen zu ihnen: Was machet ihr, daß ihr das Füllen ablöset? (And etliche, the there stunden, said to to_them: What machet ihr, that you/their/her the Füllen ablöset?)
ClVgEt quidam de illic stantibus dicebant illis: Quid facitis solventes pullum? (And quidam about illic stantibus dicebant illis: What facitis solventes pullum? )
UGNTκαί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς, τί ποιεῖτε λύοντες τὸν πῶλον? (kai tines tōn ekei hestaʸkotōn elegon autois, ti poieite luontes ton pōlon?)
SBL-GNTκαί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς· Τί ποιεῖτε λύοντες τὸν πῶλον; (kai tines tōn ekei hestaʸkotōn elegon autois; Ti poieite luontes ton pōlon;)
TC-GNTΚαί τινες τῶν ἐκεῖ [fn]ἑστηκότων ἔλεγον αὐτοῖς, Τί ποιεῖτε λύοντες τὸν πῶλον; (Kai tines tōn ekei hestaʸkotōn elegon autois, Ti poieite luontes ton pōlon; )
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).
/were/_saying ˱to˲_them what ˱you_all˲_/are/_doing releasing the colt
It may be more natural in your language to have an indirect quotation here. Alternate translation: [were asking them what they were doing by untying the colt.]
Here the people asking the question are asking the two disciples to provide a good reason for why they are untying the colt. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: [For what reason are you untying] or [Do you have permission to untie]
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.
