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.
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).
ULTNow this happened so that what was spoken through the prophet might be fulfilled, saying,
USTWhen he said those things, what God said by speaking through one of the prophets came true:
BSB § This took place to fulfill what was spoken through the prophet:
BLBAnd this came to pass, that it might be fulfilled that having been spoken by the prophet, saying,
AICNTNow [[all]][fn] this took place so that what was spoken through the prophet might be fulfilled, saying,
T4TWhen all this happened, what was written by a prophet {what a prophet wrote about} was fulfilled {happened}. The prophet wrote, “Tell the people who live in Jerusalem [SYN], ‘Look! Your king is coming to you! He will come humbly. He will show that he is humble, because he will be riding on a colt, the offspring of a donkey.’ ”
LEBNow this took place so that what was spoken through the prophet would be fulfilled, saying,
BBENow this took place so that these words of the prophet might come true,
WymthThis took place in order that the Prophet's prediction might be fulfilled:
ASVNow this is come to pass, that it might be fulfilled which was spoken through the prophet, saying,
DRANow all this was done that it might be fulfilled which was spoken by the prophet, saying:
YLTAnd all this came to pass, that it might be fulfilled that was spoken through the prophet, saying,
DrbyBut all this came to pass, that that might be fulfilled which was spoken through the prophet, saying,
RVNow this is come to pass, that it might be fulfilled which was spoken by the prophet, saying,
WbstrAll this was done, that it might be fulfilled which was spoken by the prophet, saying,
KJB-1769All this was done, that it might be fulfilled which was spoken by the prophet, saying,
KJB-1611All this was done, that it might be fulfilled which was spoken by the Prophet, saying, (Same as from KJB-1769 above, apart from capitalisation)
BshpsAll this was done, that it myght be fulfylled which was spoken by the prophete, saying: (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
GnvaAll this was done that it might be fulfilled, which was spoken by the Prophet, saying,
CvdlBut all this was done, that the thinge might be fulfylled, which was spoken by the prophet, sayenge: (But all this was done, that the thing might be fulfilled, which was spoken by the prophet, sayenge:)
TNTAll this was done to fulfyll that which was spoken by the Prophet sayinge: (All this was done to fulfyll that which was spoken by the Prophet saying: )
WyclAl this was doon, that that thing schulde be fulfillid, that was seid bi the prophete, seiynge, Seie ye to the douyter of Syon, Lo! (Al this was doon, that that thing should be fulfilled, that was said by the prophet, seiynge, Seie ye/you_all to the douyter of Syon, Lo!)
LuthDas geschah aber alles, auf daß erfüllet würde, was gesagt ist durch den Propheten, der da spricht: (The happened but all/everything, on that erfüllet würde, what/which said is through the Propheten, the/of_the there spricht:)
ClVgHoc autem totum factum est, ut adimpleretur quod dictum est per prophetam dicentem: (This however totum done it_is, as adimpleretur that dictum it_is through prophetam dicentem: )
UGNTτοῦτο δὲ γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος, (touto de gegonen, hina plaʸrōthaʸ to ɽaʸthen dia tou profaʸtou legontos,)
SBL-GNTΤοῦτο ⸀δὲ γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος· (Touto ⸀de gegonen hina plaʸrōthaʸ to ɽaʸthen dia tou profaʸtou legontos;)
TC-GNTΤοῦτο δὲ [fn]ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου, λέγοντος, (Touto de holon gegonen, hina plaʸrōthaʸ to ɽaʸthen dia tou profaʸtou, legontos, )
Here, the word Now introduces Matthew’s comment on what he has narrated so far. If it would be helpful in your language, you could use a word or phrase that introduces a comment from the narrator, or you could leave Now untranslated. Alternate translation: “I note that” or “As a matter of fact,”
Here, the word this refers to what Jesus has just instructed two of his disciples to do. If it would be helpful in your language, you could refer to those instructions more directly. Alternate translation: “Jesus gave those instructions”
Here, the phrase so that could introduce: (1) a result from what Jesus commanded. Alternate translation: “with the result that” (2) a purpose for which Jesus commanded those things. Alternate translation: “in order that”
/may_be/_fulfilled the_‹word› /having_been/_spoken by the prophet
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 did the speaking, it is clear from the context that it was God. Alternate translation: “this might fulfill that which God said through the prophet”
Here, the prophet whom Matthew is speaking about is Zechariah. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “through the prophet Zechariah”
In Matthew’s culture, saying was a normal way to introduce a quotation from an important text, in this case, the Old Testament book of Zehariah (see Zechariah 9:9). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Zechariah” or “who declared”
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).
