Matius 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 

Matius 2:23

2:23 He came to a town called Nazareth ³  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ⁴  would be called a Nazarene. ⁵ 

Matius 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ⁶  For I did not come to call the righteous, but sinners.”

Matius 12:7

12:7 If ⁷  you had known what this means: ‘I want mercy and not sacrifice,’ ⁸  you would not have condemned the innocent.

Matius 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ⁹  comes and snatches what was sown in his heart; ¹⁰  this is the seed sown along the path.

Matius 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 

Matius 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),

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

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

[2:23]  ³ 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]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:23]  ⁴ 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]  ⁵ 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.

[9:13]  ⁶ sn A quotation from Hos 6:6 (see also Matt 12:7).

[12:7]  ⁷ tn Here δέ (de) has not been translated.

[12:7]  ⁸ sn A quotation from Hos 6:6 (see also Matt 9:13).

[13:19]  ⁹ sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[13:19]  ¹⁰ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[13:35]  ¹¹ 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]  tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.

[13:35]  ¹² sn A quotation from Ps 78:2.

[24:15]  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).