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, 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).
ULTBoth the ones going before and the ones following were crying out, ⇔ “Hosanna! Blessed is the one coming in the name of the Lord.
USTThe people who were going in front of him and behind him were all shouting, “Praise God!” and “May God bless this one who comes as his representative.”
BSBThe ones who went ahead and those who followed were shouting: ⇔ “Hosanna!”[fn] ⇔ “Blessed is He who comes in the name of the Lord!”[fn]
11:9Hosanna 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.
BLBAnd those going before and those following were crying out: "Hosanna!" "Blessed is the One coming in the name of the Lord!"
AICNTAnd those who went before and those who followed cried out, “{Hosanna! Blessed is the one who comes in the name of the Lord!} [fn]
11:9,Hosanna! Blessed is the one who comes in the name of the Lord!: In some manuscripts, “in the name of the Lord”, is positioned at the beginning of the acclamation, resulting in something like: “In the name of the Lord! Hosanna! Blessed is he who comes!” or “In the name of the Lord, Hosanna! Blessed is he who comes!.”
OEBand those who led the way, as well as those who followed, kept shouting, ‘God save him! Blessed is He who comes in the name of the Lord!
WEBBEThose who went in front and those who followed cried out, “Hosanna![fn] Blessed is he who comes in the name of the Lord!
11:9“Hosanna” means “save us” or “help us, we pray”.
WMBBThose who went in front and those who followed cried out, “Hoshia'na![fn] Blessed is he who comes in the name of the Lord!
11:9“Hoshia'na” means “save us” or “help us, we pray”.
NETBoth those who went ahead and those who followed kept shouting, “ Hosanna! Blessed is the one who comes in the name of the Lord!*
LSVAnd those going before and those following were crying out, saying, “Hosanna! Blessed [is] He who is coming in the Name of the LORD;
FBVThose leading in the front and those that were following were all shouting, “Hosanna![fn] Bless the one coming in the name of the Lord.
11:9“Hosanna!” This is simply a transliteration of the Aramaic word meaning “Save!”
TCNTThose who went ahead of him and those who followed were crying out, ⇔ “Hosanna! ⇔ Blessed is he who comes in the name of the Lord!
T4TThe people who were going in front of him and behind him were all shouting things like, “Praise God!” “May God bless this one who comes ◄with his authority/as his representative► [MTY].”
Wymthwhile those who led the way and those who followed kept shouting "God save Him!" Blessed be He who comes in the Lord's name.
ASVAnd they that went before, and they that followed, cried, Hosanna; Blessed is he that cometh in the name of the Lord:
DRAAnd they that went before and they that followed, cried, saying: Hosanna, blessed is he that cometh in the name of the Lord.
YLTAnd those going before and those following were crying out, saying, 'Hosanna! blessed [is] he who is coming in the name of the Lord;
DrbyAnd those going on before and those following cried out, Hosanna! blessed [be] he that comes in [the] Lord's name.
RVAnd they that went before, and they that followed, cried, Hosanna; Blessed is he that cometh in the name of the Lord:
WbstrAnd they that went before, and they that followed, cried, saying, Hosanna: Blessed is he that cometh in the name of the Lord.
KJB-1769And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: (And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh/comes in the name of the Lord: )
KJB-1611And they that went before, and they that followed, cryed, saying, Hosanna, blessed is hee that commeth in the Name of the Lord. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsAnd they that went before, and they that folowed, cryed, saying, Hosanna, blessed is he that commeth in the name of the Lorde. (Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))
GnvaAnd they that went before, and they that folowed, cryed, saying, Hosanna: blessed be hee that commeth in the Name of the Lord. (And they that went before, and they that followed, cried, saying, Hosanna: blessed be he that cometh/comes in the Name of the Lord. )
CvdlAnd they that wente before, and that folowed after, cried, and sayde: Hosyanna, blessed be he, that commeth in the name of the LORDE: (And they that went before, and that followed after, cried, and said: Hosanna, blessed be he, that cometh/comes in the name of the LORD:)
TNTAnd they that went before and they that folowed cryed sayinge: Hos anna: blessed be he that cometh in the name of the Lorde. (And they that went before and they that followed cried saying: Hos anna: blessed be he that cometh/comes in the name of the Lord. )
WyclAnd thei that wenten bifor, and that sueden, crieden, and seiden, Osanna, (And they that went before, and that followed, cried, and said, Hosanna,)
LuthUnd die vorne vorgingen, und die hernach folgeten, schrieen und sprachen: Hosianna! Gelobet sei, der da kommt in dem Namen des HErr’s! (And the vorne vorgingen, and the hernach folgeten, shouted/screamed and said: Hosianna! Gelobet sei, the/of_the there comes in to_him name(s) the LORD’s!)
ClVgEt qui præibant, et qui sequebantur, clamabant, dicentes: Hosanna: benedictus qui venit in nomine Domini:[fn] (And who præibant, and who sequebantur, clamabant, saying: Hosanna: benedictus who he_came in nomine Domini: )
11.9Et qui præibant. Præcessit Judaicus populus, secutus est gentilis. Et quia omnes qui fideles sunt vel fuerunt in Christum crediderunt et credunt, et qui præeunt, et qui sequuntur, hosanna clamant: quod Salva nos, Latine dicitur: ab ipso enim omnes priores etiam salutem quæsierunt.
11.9And who præibant. Præcessit Yudaicus populus, secutus it_is gentilis. And because everyone who fideles are or fuerunt in Christum crediderunt and credunt, and who præeunt, and who sequuntur, hosanna clamant: that Salva we, Latine it_is_said: away ipso because everyone priores also salutem quæsierunt.
UGNTκαὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον, ὡσαννά! εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου! (kai hoi proagontes kai hoi akolouthountes ekrazon, hōsanna! eulogaʸmenos ho erⱪomenos en onomati Kuriou!)
SBL-GNTκαὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ⸀ἔκραζον· Ὡσαννά· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· (kai hoi proagontes kai hoi akolouthountes ⸀ekrazon; Hōsanna; Eulogaʸmenos ho erⱪomenos en onomati kuriou;)
TC-GNTΚαὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον, [fn]λέγοντες, ⇔ Ὡσαννά· ⇔ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. (Kai hoi proagontes kai hoi akolouthountes ekrazon, legontes, ⇔ Hōsanna; ⇔ eulogaʸmenos ho erⱪomenos en onomati Kuriou. )
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).
The word Hosanna is a Hebrew word. Mark 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. In this context, the people could be praising: (1) God. Alternate translation: [Glory to God] or [May God be honored] (2) Jesus. Alternate translation: [Glory to this man] or [May this man be honored]
/having_been/_blessed_‹is› the_‹one› coming in 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_‹is› the_‹one› coming in 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 the authority of the Lord]
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.
