Matthew 2:15

2:15 He stayed there until Herod ¹  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ² 

Matthew 3:3

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

“The voice ⁴  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ⁵  his paths straight.’” ⁶ 

Matthew 12:39

12:39 But he answered them, ⁷  “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 13:17

13:17 For I tell you the truth, ⁸  many prophets and righteous people longed to see ⁹  what you see but did not see it, and to hear what you hear but did not hear it.

Matthew 23:34

23:34 “For this reason I ¹⁰  am sending you prophets and wise men and experts in the law, ¹¹  some of whom you will kill and crucify, ¹²  and some you will flog ¹³  in your synagogues ¹⁴  and pursue from town to town,

Matthew 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹⁵  you who kill the prophets and stone those who are sent to you! ¹⁶  How often I have longed ¹⁷  to gather your children together as a hen gathers her chicks under her wings, but ¹⁸  you would have none of it! ¹⁹ 

Matthew 27:9

27:9 Then what was spoken by Jeremiah ²⁰  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, ²¹ 

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

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

[3:3]  ³ 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]  ⁴ tn Or “A voice.”

[3:3]  ⁵ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ⁶ sn A quotation from Isa 40:3.

[12:39]  ⁵ tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[13:17]  ⁷ tn Grk “truly (ἀμήν, amhn) I say to you.”

[13:17]  ⁸ sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[23:34]  ⁹ tn Grk “behold I am sending.” 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).

[23:34]  ¹⁰ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ¹¹ sn See the note on crucified in 20:19.

[23:34]  ¹² tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ¹³ sn See the note on synagogues in 4:23.

[23:37]  ¹¹ sn The double use of the city’s name betrays intense emotion.

[23:37]  ¹² tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ¹³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁵ tn Grk “you were not willing.”

[27:9]  ¹³ 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]  ¹⁴ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).