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, 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 they spoke to them just as Jesus told them, and they let them go.
UST They told them what Jesus had instructed them to say. So the people permitted them to take the donkey.
BSB § The disciples answered as Jesus had instructed them, and the people gave them permission.
BLB And they spoke to them as Jesus had commanded, and they allowed them.
AICNT And they said to them just as Jesus had {said},[fn] and they let them go.
T4T They told them what Jesus had said. So the people permitted them to take the donkey.
LEB So they told them, just as Jesus had said, and they allowed them to take it.[fn]
?:?The phrase “to take it” is not in the Greek text, but is implied
BBE And they said to them the words which Jesus had said; and they let them go.
MOFNo MOF MARK book available
ASV And they said unto them even as Jesus had said: and they let them go.
DRA Who said to them as Jesus had commanded them; and they let him go with them.
YLT and they said to them as Jesus commanded, and they suffered them.
DBY And they said to them as Jesus had commanded. And they let them [do it].
RV And they said unto them even as Jesus had said: and they let them go.
WBS And they said to them even as Jesus had commanded; and they let them go.
KJB And they said unto them even as Jesus had commanded: and they let them go.
BB And they sayde vnto them, euen as Iesus had commaunded: And they let them go. (And they said unto them, even as Yesus/Yeshua had commanded: And they let them go.)
GNV And they sayde vnto them, as Iesus had commanded them: So they let them goe. (And they said unto them, as Yesus/Yeshua had commanded them: So they let them go. )
CB But they sayde vnto the, like as Iesus had commaunded them. And so they let them alone. (But they said unto them, like as Yesus/Yeshua had commanded them. And so they let them alone.)
TNT And they sayd vnto them even as Iesus had commaunded the. And they let them goo. (And they said unto them even as Yesus/Yeshua had commanded them. And they let them go. )
WYC And thei seiden to hem, as Jhesus comaundide hem; and thei leften it to hem. (And they said to them, as Yhesus commanded hem; and they left it to them.)
LUT Sie sagten aber zu ihnen, wie ihnen JEsus geboten hatte; und die ließen‘s zu. (They/She saysen but to ihnen, like ihnen Yesus offered hatte; and the ließen‘s zu.)
CLV Qui dixerunt eis sicut præceperat illis Jesus, et dimiserunt eis.[fn] (Who dixerunt eis like præceperat illis Yesus, and dimiserunt eis.)
11.6Et dimiserunt. BEDA. Qui in solvendo contradicebant, etc., usque ad quo Christo sessore fiant digna operiunt.
11.6And dimiserunt. BEDA. Who in solvendo contradicebant, etc., usque to quo Christo sessore fiant digna operiunt.
UGNT οἱ δὲ εἶπον αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς, καὶ ἀφῆκαν αὐτούς. (hoi de eipon autois kathōs eipen ho Yaʸsous, kai afaʸkan autous.)
SBL-GNT οἱ δὲ εἶπαν αὐτοῖς καθὼς ⸀εἶπεν ὁ Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. (hoi de eipan autois kathōs ⸀eipen ho Yaʸsous; kai afaʸkan autous. )
TC-GNT Οἱ δὲ [fn]εἶπον αὐτοῖς καθὼς [fn]ἐνετείλατο ὁ Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. (Hoi de eipon autois kathōs eneteilato ho Yaʸsous; kai afaʸkan autous.)
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).
Here Mark implies that the people let them take the young donkey away with them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they let them untie the young donkey and lead it away” or “they let them go away with the young donkey”
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).
