Matthew 2:23

2:23 He came to a town called Nazareth ¹  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ²  would be called a Nazarene. ³ 

Matthew 7:25

7:25 The rain fell, the flood ⁴  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matthew 9:20

9:20 But ⁵  a woman who had been suffering from a hemorrhage ⁶  for twelve years came up behind him and touched the edge ⁷  of his cloak. ⁸ 

Matthew 9:25

9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up.

Matthew 13:11

13:11 He replied, ⁹  “You have been given ¹⁰  the opportunity to know ¹¹  the secrets ¹²  of the kingdom of heaven, but they have not.

Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ¹³ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ¹⁴ 

Matthew 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Matthew 25:41

25:41 “Then he will say ¹⁵  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Matthew 28:6

28:6 He is not here, for he has been raised, ¹⁶  just as he said. Come and see the place where he ¹⁷  was lying.

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¹ sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.

map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.

² tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.

³ tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.

⁴ tn Grk “the rivers.”

⁵ tn Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁶ sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.

⁷ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

⁸ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

⁹ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

¹⁰ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

¹¹ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

¹² tn Grk “the mysteries.”

sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

¹³ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.

¹⁴ sn A quotation from Ps 78:2.

¹⁵ tn Here καί (kai) has not been translated.

¹⁶ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

¹⁷ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.