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PARALLEL BIBLE - Matthew 2:23


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King James Bible - Matthew 2:23

And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

World English Bible

and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene."

Douay-Rheims - Matthew 2:23

And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by prophets: That he shall be called a Nazarene.

Webster's Bible Translation

And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

Greek Textus Receptus


και
2532 CONJ ελθων 2064 5631 V-2AAP-NSM κατωκησεν 2730 5656 V-AAI-3S εις 1519 PREP πολιν 4172 N-ASF λεγομενην 3004 5746 V-PPP-ASF {VAR1: ναζαρετ 3478 N-PRI } {VAR2: ναζαρεθ 3478 N-PRI } οπως 3704 ADV πληρωθη 4137 5686 V-APS-3S το 3588 T-NSN ρηθεν 4483 5685 V-APP-NSN δια 1223 PREP των 3588 T-GPM προφητων 4396 N-GPM οτι 3754 CONJ ναζωραιος 3480 N-NSM κληθησεται 2564 5701 V-FPI-3S

Treasury of Scriptural Knowledge

VERSE (23) -
Joh 18:5,7; 19:19 Ac 2:22

SEV Biblia, Chapter 2:23

Y vino, y habit en la ciudad que se llama Nazaret, para que se cumpliese lo que fue dicho por los profetas, que había de ser llamado Nazareno.

Clarke's Bible Commentary - Matthew 2:23

Verse 23. That it might be fulfilled which was spoken by the
prophets] It is difficult to ascertain by what prophets this was spoken. The margin usually refers to Judg. xiii. 5, where the angel, foretelling the birth of Samson, says, No razor shall come upon his head; for the child shall be a NAZARITE ( ryzn nezir) unto God from the womb. The second passage usually referred to is Isa. xi. 1: There shall come forth a rod from the stem of Jesse, and a BRANCH ( rxn netser) shall grow out of his roots.

That this refers to Christ, there is no doubt. Jeremiah, Jeremiah xxiii. 5, is supposed to speak in the same language- I will raise unto David a righteous BRANCH: but here the word is jmx tsemach, not rxn netser; and it is the same in the parallel place, Zechariah iii. 8; vi. 12; therefore, these two prophets cannot be referred to; but the passages in Judges and Isaiah may have been in the eye of the evangelist, as well as the whole institution relative to the Nazarite ( ryzn nezir) delivered at large, Num. vi. , where see the notes. As the Nazarite was the most pure and perfect institution under the law, it is possible that God intended to point out by it, not only the perfection of our Lord, but also the purity of his followers. And it is likely that, before St. Matthew wrote this Gospel, those afterwards called Christians bore the appellation of Nazarites, or Nazoreans, for so the Greek word, nazwraiov, should be written. Leaving the spiritual reference out of the question, the Nazarene or Nazorean here may mean simply an inhabitant or person of Nazareth; as Galilean does a person or inhabitant of Galilee. The evangelist evidently designed to state, that neither the sojourning at Nazareth, nor our Lord being called a Nazarene, were fortuitous events, but were wisely determined and provided for in the providence of God; and therefore foretold by inspired men, or fore-represented by significant institutions.

But how shall we account for the manner in which St. Matthew and others apply this, and various other circumstances, to the fulfillment of ancient traditions? This question has greatly agitated divines and critics for more than a century. Surenhusius, Hebrew professor at Amsterdam, and editor of a very splendid and useful edition of the Mishna, in six vols. fol.

published an express treatise on this subject, in 1713, full of deep research and sound criticism. He remarks great difference in the mode of quoting used in the Sacred Writings: as, It hath been said-it is written-that it might be fulfilled which was spoken by the prophets-the Scripture says-see what is said-the Scripture foreseeing-he saith-is it not written?-the saying that is written, &c., &c. With great pains and industry, he has collected ten rules out of the Talmud and the rabbins, to explain and justify all the quotations made from the Old Testament in the New.

RULE I. Reading the words, not according to the regular vowel points, but to others substituted for them. He thinks this is done by Peter, Acts iii. 22, 23; by Stephen, Acts vii. 42, &c.; and by Paul, 1 Cor. xv. 54; 2 Cor. viii. 15.

RULE II. Changing the letters, as done by St. Paul, Rom. ix. 33; 1 Cor. ix. 9, &c.; Heb. viii. 9., &c.; Heb. x. 5.

RULE III. Changing both letters and vowel points, as he supposes is done by St. Paul, Acts xiii. 40, 41; 2 Cor. viii. 15.

RULE IV. Adding some letters, and retrenching others.

RULE V. Transposing words and letters.

RULE VI. Dividing one word into two.

RULE VII. Adding other words to make the sense more clear.

RULE VIII. Changing the original order of the words.

RULE IX. Changing the original order, and adding other words.

RULE X. Changing the original order, and adding and retrenching words, which he maintains is a method often used by St. Paul.

Let it be observed, that although all these rules are used by the rabbins, yet, as far as they are employed by the sacred writers of the New Testament, they never, in any case, contradict what they quote from the Old, which cannot be said of the rabbins: they only explain what they quote, or accommodate the passage to the facts then in question. And who will venture to say that the Holy Spirit has not a right, in any subsequent period, to explain and illustrate his own meaning, by showing that it had a greater extension in the Divine mind than could have been then perceived by men? And has HE not a right to add to what he has formerly said, if it seem right in his own sight? Is not the whole of the New Testament, an addition to the Old, as the apostolic epistles are to the narrative of our Lord's life and acts, as given by the evangelists? Gusset, Wolf, Rosenmuller, and others, give four rules, according to which, the phrase, that it might be fulfilled, may be applied in the New Testament.

RULE I. When the thing predicted is literally accomplished.

RULE II. When that is done, of which the Scripture has spoken, not in a literal sense, but in a spiritual sense.

RULE III. When a thing is done neither in a literal nor spiritual sense, according to the fact referred to in the Scripture; but is similar to that fact.

RULE IV. When that which has been mentioned in the Old Testament as formerly done, is accomplished in a larger and more extensive sense in the New Testament.

St. Matthew seems to quote according to all these rules; and it will be useful to the reader to keep them constantly in view. I may add here, that the writers of the New Testament seem often to differ from those of the Old, because they appear uniformly to quote from some copy of the Septuagint version; and most of their quotations agree verbally, and often even literally, with one or other of the copies of that version which subsist to the present day. Want of attention to the difference of copies, in the Septuagint version, has led some divines and critics into strange and even ridiculous mistakes, as they have taken that for THE SEPTUAGINT which existed in the printed copy before them; which sometimes happened not to be the most correct.

ON the birth-place of our Lord, a pious and sensible man has made the following observations:-" At the first sight, it seems of little consequence to know the place of Christ's nativity; for we should consider him as our Redeemer, whatever the circumstances might be which attended his mortal life. But, seeing it has pleased God to announce, beforehand, the place where the saviour of the world should be born, it became necessary that it should happen precisely in that place; and that this should be one of the characteristics whereby Jesus Christ should be known to be the true Messiah.

"It is also a matter of small importance to us where we may live, provided we find genuine happiness. There is no place on earth, however poor and despicable, but may have better and more happy inhabitants than many of those are who dwell in the largest and most celebrated cities. Do we know a single place on the whole globe where the works of God do not appear under a thousand different forms, and where a person may not feel that blessed satisfaction which arises from a holy and Christian life? For an individual, that place is preferable to all others where he can get and do most good. For a number of people, that place is best where they can find the greatest number of wise and pious men. Every nation declines, in proportion as virtue and religion lose their influence on the minds of the inhabitants. The place where a young man first beheld the dawn and the beauty of renewed nature, and with most lively sensations of joy and gratitude adored his God, with all the veneration and love his heart was capable of; the place where a virtuous couple first met, and got acquainted; or where two friends gave each other the noblest proofs of their most tender affection; the village where one may have given, or seen, the most remarkable example of goodness, uprightness, and patience; such places, I say, must be dear to their hearts.

"Bethlehem was, according to this rule, notwithstanding its smallness, a most venerable place; seeing that there so many pious people had their abode, and that acts of peculiar piety had often been performed in it. First, the patriarch Jacob stopped some time in it, to erect a monument to his well- beloved Rachel. It was at Bethlehem that honest Naomi, and her modest daughter-in-law, Ruth, gave such proofs of their faith and holiness; and in it Boaz, the generous benefactor, had his abode and his possessions.

At Bethlehem the humble Jesse sojourned, the happy father of so many sons; the youngest of whom rose from the pastoral life to the throne of Israel. It was in this country that David formed the resolution of building a house for the Lord, and in which he showed himself the true shepherd and father of his subjects, when, at the sight of the destroying angel, whose sword spread consternation and death on all hands, he made intercession for his people. It was in Bethlehem that ZerubbHebel the prince was born, this descendant of David, who was the type of that Ruler and Shepherd under whose empire Israel is one day to assemble, in order to enjoy uninterrupted happiness. Lastly, in this city the Son of God appeared; who, by his birth, laid the foundation of that salvation, which, as Redeemer, he was to purchase by his death for the whole world. Thus, in places which from their smallness are entitled to little notice, men sometimes spring, who become the benefactors of the human race. Often, an inconsiderable village has given birth to a man, who, by his wisdom, uprightness, and heroism, has been a blessing to whole kingdoms." Sturm's Reflections, translated by A. C. vol. iv.


John Gill's Bible Commentary

Ver. 23. And he came and dwelt in a city called Nazareth , etc.] Which was a city of Galilee, and where Joseph and Mary had both dwelt before, ( Luke 1:26 2:4) here they came and fixed their habitation, that it might be fulfilled which was spoken by the prophet . This affair of going into Galilee, and settling at Nazareth, was brought about with this view, to accomplish what had been foretold by the prophets, or prophet, the plural number being used for the singular, as in ( John 6:45 Acts 13:40). And indeed it is so rendered here in the Syriac, Persic, and Ethiopic versions; and designs the prophet Isaiah, and respects that prophecy of his in ( Isaiah 11:1) and there shall come forth a rod out of the stem of Jesse, and rxn , a branch shall grow out of his roots; a prophecy owned by the Jews themselves to belong to the Messiah, and which was now fulfilled in Jesus; who as he was descended from Jesses family, so by dwelling at Nazareth, he would appear to be, and would be called a Nazarene, or Netzer, the branch; being an inhabitant of Natzareth, or Netzer, so called from the multitude of plants and trees that grew there. A Nazarene , as David de Pomis says f126 , is one that is born in the city Netzer, which is said to be in the land of Galilee, three days journey distant from Jerusalem.

Now though Christ was not born, yet because he dwelt at Nazareth, and was educated there; hence the Jews frequently call him yrxwnh [wy , Jesus, the Nazarene f127 ; and sometimes only yrxwnh , the Nazarene f128 . They also design him by rxn b , Ben Netzer f129 , of whom they say a great many evil things: and that Christ is often called Jesus of Nazareth, or the Nazarene, and his followers Nazarenes, from the place of his habitation, is known to everyone. One of Christs disciples is called Netzer in the Talmud f130 , and made to plead for his life, because his name signified a branch, according to ( Isaiah 11:1). Surenhusius observes f131 , that the form rman hm wyql to fulfil what is said, used by the Talmudists, and which he takes to be the same with this here, is used by them, when they allege not the very words of Moses, or the prophets, but their sense, which is deduced as a certain axiom from them; and thinks it is applicable to the present case.


Matthew Henry Commentary

Verses 19-23 - Egypt may serve to sojourn in, or take shelter in, for awhile, but no to abide in. Christ was sent to the lost sheep of the house of Israel to them he must return. Did we but look upon the world as our Egypt the place of our bondage and banishment, and heaven only as our Canaan our home, our rest, we should as readily arise and depart thither, when we are called for, as Joseph did out of Egypt. The family must settl in Galilee. Nazareth was a place held in bad esteem, and Christ wa crucified with this accusation, Jesus the Nazarene. Wherever Providenc allots the bounds of our habitation, we must expect to share the reproach of Christ; yet we may glory in being called by his name, sure that if we suffer with him, we shall also be glorified with him __________________________________________________________________


Greek Textus Receptus


και
2532 CONJ ελθων 2064 5631 V-2AAP-NSM κατωκησεν 2730 5656 V-AAI-3S εις 1519 PREP πολιν 4172 N-ASF λεγομενην 3004 5746 V-PPP-ASF {VAR1: ναζαρετ 3478 N-PRI } {VAR2: ναζαρεθ 3478 N-PRI } οπως 3704 ADV πληρωθη 4137 5686 V-APS-3S το 3588 T-NSN ρηθεν 4483 5685 V-APP-NSN δια 1223 PREP των 3588 T-GPM προφητων 4396 N-GPM οτι 3754 CONJ ναζωραιος 3480 N-NSM κληθησεται 2564 5701 V-FPI-3S

Vincent's NT Word Studies

23. The
prophets. Note the plural, as indicating not any one prediction in particular, but a summary of the import of several prophetic statements, such as Ps. xxii. 6, 8; lxix. 11, 19; Isa. liii. 2, 3, 4.

A Nazarene. A term of contempt (compare John i. 46, and vii. 52). The very name of Nazareth suggested insignificance. In Hebrew it meant sprout or shoot. The name is prophetically given to the Messiah (Isa. xi. 1). In Isa. x. 33, 34, the fate of Assyria is described under the figure of the felling of a cedar-forest. The figure of the tree is continued at the opening of ch. 11 concerning the Jewish state. The cedar throws out no fresh suckers, but the oak is a tree "in which, after the felling, a stock remaineth" (Isa. vi. 13; compare Job xiv. 9). There is a future then for Israel, represented by the oak. "There shall come forth a shoot from the stock of Jesse, and a twig from his roots shall bear fruit." As David sprang from the humble family of Jesse, so the Messiah, the second David, shall arise out of great humiliation. The fact that Jesus grew up at Nazareth was sufficient reason for his being despised. He was not a lofty branch on the summit of a stately tree; not a recognized and honored son of the royal house of David, now fallen, but an insignificant sprout from the roots of Jesse; a Nazarene, of an upstart sprout-town.


Robertson's NT Word Studies

2:23 {Should be called a Nazarene} (nazwraios kleqesetai). Matthew says "that it might be fulfilled which was spoken by the prophets" (dia t"n propht"n). It is the plural and no single prophecy exists which says that the Messiah was to be called a Nazarene. It may be that this term of contempt (#Joh 1:46; 7:52) is what is meant, and that several prophecies are to be combined like #Ps. 22:6,8; 69:11,19; Isa 53:2,3,4. The name Nazareth means a shoot or branch, but it is by no means certain that Matthew has this in mind. It is best to confess that we do not know. See Broadus on Matthew for the various theories. But, despised as Nazareth was at that time, Jesus has exalted its fame. The lowly Nazarene he was at first, but it is our glory to be the followers of the Nazarene. Bruce says that "in this case, therefore, we certainly know that the historic fact suggested the prophetic reference, instead of the prophecy creating the history." The parallels drawn by Matthew between the history of Israel and the birth and infancy of Jesus are not mere fancy. History repeats itself and writers of history find frequent parallels. Surely Matthew is not beyond the bounds of reason or of fact in illustrating in his own way the birth and infancy of Jesus by the Providence of God in the history of Israel.


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