Matthew 8:17

8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ¹ 

“He took our weaknesses and carried our diseases.” ² 

Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ³ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ⁴ 

Matthew 21:4

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

Isaiah 41:22-23

41:22 “Let them produce evidence! Let them tell us what will happen!

Tell us about your earlier predictive oracles, ⁷ 

so we may examine them ⁸  and see how they were fulfilled. ⁹ 

Or decree for us some future events!

41:23 Predict how future events will turn out, ¹⁰ 

so we might know you are gods.

Yes, do something good or bad,

so we might be frightened and in awe. ¹¹ 

Isaiah 42:9

42:9 Look, my earlier predictive oracles have come to pass; ¹² 

now I announce new events.

Before they begin to occur,

I reveal them to you.” ¹³ 

Isaiah 44:26

44:26 who fulfills the oracles of his prophetic servants ¹⁴ 

and brings to pass the announcements ¹⁵  of his messengers,

who says about Jerusalem, ¹⁶  ‘She will be inhabited,’

and about the towns of Judah, ‘They will be rebuilt,

her ruins I will raise up,’

Luke 21:22

21:22 because these are days of vengeance, ¹⁷  to fulfill ¹⁸  all that is written.

Luke 24:44

Jesus’ Final Commission

24:44 Then ¹⁹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²⁰  in the law of Moses and the prophets and the psalms ²¹  must be fulfilled.”

John 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ²² 

John 12:38

12:38 so that the word ²³  of Isaiah the prophet would be fulfilled. He said, ²⁴  “Lord, who has believed our message, and to whom has the arm of the Lord ²⁵  been revealed?” ²⁶ 

John 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ²⁷  everything was completed, ²⁸  said (in order to fulfill the scripture), ²⁹  “I am thirsty!” ³⁰ 

Acts 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ³¹  him, ³²  and they fulfilled the sayings ³³  of the prophets that are read every Sabbath by condemning ³⁴  him. ³⁵ 

[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]  ³ 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]  ⁴ sn A quotation from Ps 78:2.

[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.

[41:22]  ⁷ tn Heb “As for the former things, tell us what they are!”

[41:22]  ⁸ tn Heb “so we might set [them to] our heart.”

[41:22]  ⁹ tn Heb “and might know their outcome.”

[41:23]  ¹⁰ tn Heb “Declare the coming things, with respect to the end.”

[41:23]  ¹¹ tc The translation assumes the Qere (וְנִרְאֶה [vÿnir’eh], from יָרֵא [yare’], “be afraid”).

[42:9]  ¹² tn Heb “the former things, look, they have come.”

[42:9]  ¹³ tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).

[44:26]  ¹⁴ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

[44:26]  ¹⁵ tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.

[44:26]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:22]  ¹⁷ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹⁸ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[24:44]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁰ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²¹ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[10:35]  ²² sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[12:38]  ²³ tn Or “message.”

[12:38]  ²⁴ tn Grk “who said.”

[12:38]  ²⁵ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ²⁶ sn A quotation from Isa 53:1.

[19:28]  ²⁷ tn Or “that already.”

[19:28]  ²⁸ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ²⁹ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ³⁰ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[13:27]  ³¹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ³² tn Grk “this one.”

[13:27]  ³³ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ³⁴ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ³⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.