KJV: 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.
YLT: and coming, he dwelt in a city named Nazareth, that it might be fulfilled that was spoken through the prophets, that 'A Nazarene he shall be called.'
Darby: and came and dwelt in a town called Nazareth; so that that should be fulfilled which was spoken through the prophets, He shall be called a Nazaraean.
ASV: and came and dwelt in a city called Nazareth; that it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene.
ἐλθὼν | having come |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἔρχομαι Sense: to come. |
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κατῴκησεν | he dwelt |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: κατοικέω Sense: to dwell, settle. |
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πόλιν | a city |
Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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λεγομένην | being called |
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular Root: λέγω Sense: to say, to speak. |
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Ναζαρέτ | Nazareth |
Parse: Noun, Accusative Feminine Singular Root: Ναζαρά Sense: the ordinary residence and home town of Christ. |
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ὅπως | so that |
Parse: Conjunction Root: ὅπως Sense: how, that. |
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πληρωθῇ | it should be fulfilled |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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τὸ | that |
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ῥηθὲν | having been spoken |
Parse: Verb, Aorist Participle Passive, Nominative Neuter Singular Root: λέγω Sense: to utter, speak, say. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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προφητῶν | prophets |
Parse: Noun, Genitive Masculine Plural Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Ναζωραῖος | A Nazarene |
Parse: Noun, Nominative Masculine Singular Root: Ναζωραῖος Sense: an inhabitant of Nazareth. |
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κληθήσεται | He will be called |
Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: καλέω Sense: to call. |
Greek Commentary for Matthew 2:23
Matthew says “that it might be fulfilled which was spoken by the prophets” 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 (John 1:46; John 7:52) is what is meant, and that several prophecies are to be combined like Psalm 22:6, Psalm 22:8; Psalm 69:11, Psalm 69:19; Isaiah 53:2, Isaiah 53:3, Isaiah 53:4. 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. [source]
Reverse Greek Commentary Search for Matthew 2:23
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
See on Matthew 2:23. [source]
See note on Matthew 2:23 about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in Matthew 2:13-23. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Matthew 2:1-12) as Matthew tells nothing of the shepherds and of Simeon and Anna (Luke 2:8-28). The two Gospels supplement each other. [source]
Not implying a place of great size or importance. Compare John 11:54; Matthew 2:23. [source]
The only passage in scripture where this term is used to denote the Christians. See on Matthew 2:23. [source]
The Nazarene, not in Acts 9:5; Acts 26:15 and here because Jesus is mentioned now for the first time in the address. The form Ναζωραιος Nazōraios as in Matthew 2:23 (which see) is used also in Acts 24:5 for the followers of Jesus instead of Ναζαρηνος Nazarēnos as in Mark 1:24, etc. (which see). [source]
An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Luke 21:11 This was an offence against Roman law if it could be proven. “Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem” (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). Throughout the world The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
See on Nazarene, Matthew 2:23. Root is a sprout from the root. [source]
Or, named. As Matthew 2:23; Matthew 21:13; Luke 1:13, Luke 1:31, etc. The verb is never used by John of the divine call. In John 10:3, for καλεῖ callethread φωνεῖ . [source]
Perfect active indicative of διδωμι didōmi state of completion, “the endowment of the receiver” (Vincent).That we should be called (ινα κλητωμεν hina klēthōmen). Sub-final use of ινα hina with the first aorist passive subjunctive of καλεω kaleō to call or name, as in Matthew 2:23.Children As in John 1:12 and with an allusion to γεγεννηται gegennētai in 1 John 2:29 in an effort “to restore the waning enthusiasm of his readers, and to recall them to their first love” (Brooke).And such we are (και εσμεν kai esmen). “And we are.” A parenthetical reflection characteristic of John (και νυν εστιν kai nun estin in John 5:25 and και ουκ εισιν kai ouk eisin in Revelation 2:2; Revelation 3:9) omitted by Textus Receptus, though, in the old MSS.Because it knew him not Second aorist active indicative of γινωσκω ginōskō precisely the argument in John 15:18. [source]
Sub-final use of ινα hina with the first aorist passive subjunctive of καλεω kaleō to call or name, as in Matthew 2:23. [source]
See on Nazarene, Matthew 2:23. [source]
Compare Isaiah 11:1, Isaiah 11:10. See on Nazarene, Matthew 2:23. [source]