Matthew 10:41

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ¹  receives a righteous person in the name of a righteous person will receive a righteous person’s reward.

Matthew 2:17

2:17 Then what was spoken by Jeremiah the prophet was fulfilled:

Matthew 4:14

4:14 so that what was spoken by Isaiah the prophet would be fulfilled: ² 

Matthew 11:9

11:9 What did you go out to see? A prophet? Yes, I tell you, and more ³  than a prophet.

Matthew 12:17

12:17 This fulfilled what was spoken by Isaiah the prophet: ⁴ 

Matthew 21:4

21:4 This ⁵  took place to fulfill what was spoken by the prophet: ⁶ 

Matthew 1:22

1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled:

Matthew 2:5

2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:

Matthew 8:17

8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ⁷ 

“He took our weaknesses and carried our diseases.” ⁸ 

Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ⁹ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ¹⁰ 

Matthew 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ¹¹  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matthew 2:15

2:15 He stayed there until Herod ¹²  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ¹³ 

Matthew 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ¹⁴ 

“The voice ¹⁵  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ¹⁶  his paths straight.’” ¹⁷ 

Matthew 12:39

12:39 But he answered them, ¹⁸  “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.

Matthew 27:9

27:9 Then what was spoken by Jeremiah ¹⁹  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ²⁰ 

[10:41]  ¹ tn Grk “And whoever.” Here καί (kai) has not been translated.

[4:14]  ² tn The redundant participle λέγοντος (legontos) has not been translated here.

[11:9]  ³ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).

[12:17]  ⁴ tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.

[21:4]  ⁵ tn Here δέ (de) has not been translated.

[21:4]  ⁶ tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ⁶ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ⁷ sn A quotation from Isa 53:4.

[13:35]  ⁷ 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.

[13:35]  ⁸ sn A quotation from Ps 78:2.

[24:15]  ⁸ 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).

[2:15]  ⁹ sn See the note on King Herod in 2:1.

[2:15]  ¹⁰ sn A quotation from Hos 11:1.

[3:3]  ¹⁰ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ¹¹ tn Or “A voice.”

[3:3]  ¹² sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ¹³ sn A quotation from Isa 40:3.

[12:39]  ¹¹ tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[27:9]  ¹² tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ¹³ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).