Matius 2:23

2:23 He came to a town called Nazareth ¹  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ²  would be called a Nazarene. ³ 

Matius 4:4

4:4 But he answered, ⁴  “It is written, ‘Man ⁵  does not live ⁶  by bread alone, but by every word that comes from the mouth of God.’” ⁷ 

Matius 8:17

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

“He took our weaknesses and carried our diseases.” ⁹ 

Matius 9:11

9:11 When the Pharisees ¹⁰  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹¹ 

Matius 9:14

The Superiority of the New

9:14 Then John’s ¹²  disciples came to Jesus ¹³  and asked, “Why do we and the Pharisees ¹⁴  fast often, ¹⁵  but your disciples don’t fast?”

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ¹⁶  cast them ¹⁷  out? For this reason they will be your judges.

Matius 12:31

12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, ¹⁸  but the blasphemy against the Spirit will not be forgiven.

Matius 12:43

The Return of the Unclean Spirit

12:43 “When ¹⁹  an unclean spirit ²⁰  goes out of a person, ²¹  it passes through waterless places ²²  looking for rest but ²³  does not find it.

Matius 13:5

13:5 Other ²⁴  seeds fell on rocky ground ²⁵  where they did not have much soil. They sprang up quickly because the soil was not deep. ²⁶ 

Matius 13:13

13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Matius 13:21

13:21 But he has no root in himself and does not endure; ²⁷  when ²⁸  trouble or persecution comes because of the word, immediately he falls away.

Matius 13:35

13:35 This fulfilled what was spoken by the prophet: ²⁹ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ³⁰ 

Matius 14:3

14:3 For Herod had arrested John, bound him, ³¹  and put him in prison on account of Herodias, his brother Philip’s wife,

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ³²  hands when they eat.” ³³ 

Matius 17:19

17:19 Then the disciples came ³⁴  to Jesus privately and said, “Why couldn’t we cast it out?”

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ³⁵  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 18:23

The Parable of the Unforgiving Slave

18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. ³⁶ 

Matius 19:24

19:24 Again I say, ³⁷  it is easier for a camel ³⁸  to go through the eye of a needle ³⁹  than for a rich person to enter into the kingdom of God.”

Matius 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ⁴⁰  who will produce its fruit.

Matius 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ⁴¹  because of my name. ⁴² 

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ⁴³  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Matius 26:61

26:61 and declared, “This man ⁴⁴  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

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

[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.

[4:4]  ⁴ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ⁵ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁶ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁷ sn A quotation from Deut 8:3.

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

[8:17]  ⁹ sn A quotation from Isa 53:4.

[9:11]  ¹⁰ sn See the note on Pharisees in 3:7.

[9:11]  ¹¹ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[9:14]  ¹² sn John refers to John the Baptist.

[9:14]  ¹³ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

[9:14]  ¹⁴ sn See the note on Pharisees in 3:7.

[9:14]  ¹⁵ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[12:27]  ¹⁶ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ¹⁷ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[12:31]  ¹⁸ tn Grk “every sin and blasphemy will be forgiven men.”

[12:43]  ¹⁹ tn Here δέ (de) has not been translated.

[12:43]  ²⁰ sn Unclean spirit refers to an evil spirit.

[12:43]  ²¹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.

[12:43]  ²² sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[12:43]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:5]  ²⁴ tn Here and in vv. 7 and 8 δέ (de) has not been translated.

[13:5]  ²⁵ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[13:5]  ²⁶ tn Grk “it did not have enough depth of earth.”

[13:21]  ²⁷ tn Grk “is temporary.”

[13:21]  ²⁸ tn Here δέ (de) has not been translated.

[13:35]  ²⁹ 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]  ³⁰ sn A quotation from Ps 78:2.

[14:3]  ³¹ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[15:2]  ³² tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ³³ tn Grk “when they eat bread.”

[17:19]  ³⁴ tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.

[18:7]  ³⁵ tn Grk “For it.” Here γάρ (gar) has not been translated.

[18:23]  ³⁶ tn See the note on the word “slave” in 8:9.

[19:24]  ³⁷ tn Grk “I say to you.”

[19:24]  ³⁸ tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[19:24]  ³⁹ sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

[21:43]  ⁴⁰ tn Or “to a nation” (so KJV, NASB, NLT).

[24:9]  ⁴¹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ⁴² sn See Matt 5:10-12; 1 Cor 1:25-31.

[24:15]  ⁴³ 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).

[26:61]  ⁴⁴ tn Grk “This one.”