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: ¹ 

Matthew 12:17

12:17 This fulfilled what was spoken by Isaiah the prophet: ² 

Matthew 21:4

21:4 This ³  took place to fulfill what was spoken by the prophet: ⁴ 

Matthew 1:22

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

Matthew 22:31

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ⁵ 

Matthew 2:23

2:23 He came to a town called Nazareth ⁶  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ⁷  would be called a Nazarene. ⁸ 

Matthew 8:17

8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ⁹ 

“He took our weaknesses and carried our diseases.” ¹⁰ 

Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ¹¹ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ¹² 

Matthew 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ¹³  – 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 ¹⁴  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ¹⁵ 

Matthew 27:9

27:9 Then what was spoken by Jeremiah ¹⁶  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, ¹⁷ 

[4:14]  ¹ tn The redundant participle λέγοντος (legontos) has not been translated here.

[12:17]  ¹ 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]  ¹ tn Here δέ (de) has not been translated.

[21:4]  ² tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.

[22:31]  ¹ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[2:23]  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.

[2:23]  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.

[2:23]  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.

[8:17]  ¹ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ² sn A quotation from Isa 53:4.

[13:35]  ¹ 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]  ² sn A quotation from Ps 78:2.

[24:15]  ¹ 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]  ¹ sn See the note on King Herod in 2:1.

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

[27:9]  ¹ 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]  ² tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).