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 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ⁴  the whole crowd stood on the shore.

Matthew 18:26

18:26 Then the slave threw himself to the ground ⁵  before him, saying, ⁶  ‘Be patient with me, and I will repay you everything.’

Matthew 18:29

18:29 Then his fellow slave threw himself down and begged him, ⁷  ‘Be patient with me, and I will repay you.’

Matthew 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ⁸  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matthew 24:24

24:24 For false messiahs ⁹  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matthew 26:40

26:40 Then he came to the disciples and found them sleeping. He ¹⁰  said to Peter, “So, couldn’t you stay awake with me for one hour?

Matthew 27:11

Jesus and Pilate

27:11 Then ¹¹  Jesus stood before the governor, and the governor asked him, ¹²  “Are you the king ¹³  of the Jews?” Jesus ¹⁴  said, “You say so.” ¹⁵ 

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.

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 “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

⁷ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

⁸ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

¹⁰ tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

¹³ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

¹⁶ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁹ tn Here καί (kai) has not been translated.

²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²³ tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

²⁴ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

²⁵ tn Here δέ (de) has not been translated.

²⁶ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.