Apologetics Bible
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Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
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Connected primary witness
- Connected ID:
Matthew_2
- Primary Witness Text: Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that...
Connected dataset overlay
- Connected ID:
Matthew_2
- Chapter Blob Preview: Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief ...
Chapter frameStart here before opening notes.
Chapter frame
Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
Matthew is the most OT-citation-dense Gospel (~65 explicit citations plus hundreds of allusions), consistently showing fulfillment of OT Scripture. Its opening genealogy (1:1-17) traces the Davidic-Abrahamic covenant line, establishing Jesus' legal right to the Messianic throne. Matthew's Sermon on the Mount (chs. 5-7) remains the most complete statement of Kingdom ethics in ancient literature.
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Matthew 2:1
Greek
Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς ἹεροσόλυμαToy de Iesoy gennethentos en Bethleem tes Ioydaias en emerais Erodoy toy basileos, idoy magoi apo anatolon paregenonto eis Ierosolyma
KJV: Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
AKJV: Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
ASV: Now when Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, Wise-men from the east came to Jerusalem, saying,
YLT: And Jesus having been born in Beth-Lehem of Judea, in the days of Herod the king, lo, mages from the east came to Jerusalem,
Exposition: Matthew 2:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:2
Greek
λέγοντες· Ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ.legontes· Poy estin o techtheis basileys ton Ioydaion; eidomen gar aytoy ton astera en te anatole kai elthomen proskynesai ayto.
KJV: Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
AKJV: Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
ASV: Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him.
YLT: saying, `Where is he who was born king of the Jews? for we saw his star in the east, and we came to bow to him.'
Commentary WitnessMatthew 2:2Quoted commentary witness
Commentary Witness
Matthew 2:2
Verse 2 We have seen his star - Having discovered an unusual luminous appearance or meteor in the heavens, supposing these persons to have been Jews, and knowing the prophecies relative to the redemption of Israel, they probably considered this to be the star mentioned by Balaam, Num 24:17. See the note there. In the east - Εν τη ανατολη, At its rise. Ανατολη and δυσμη are used in the New Testament for east and west. To worship him - Or, To do him homage; προσκυνησαι αυτω. The word προσκυνεω, which is compounded of προς, to, and κυων, a dog, signifies to crouch and fawn like a dog at his master's feet. It means, to prostrate oneself to another, according to the eastern custom, which is still in use. In this act, the person kneels, and puts his head between his knees, his forehead at the same time touching the ground. It was used to express both civil and religious reverence. In Hindostan, religious homage is paid by prostrating the body at full length, so that the two knees, the two hands, forehead, nose, and cheeks all touch the earth at the same time. This kind of homage is paid also to great men. Ayeen Akbery, vol. iii. p. 227. As to what is here called a star, some make it a meteor, others a luminous appearance like an Aurora Borealis; others a comet! There is no doubt, the appearance was very striking: but it seems to have been a simple meteor provided for the occasion. See on Mat 2:9 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 24:17
- Mat 2:9
Named authorities or texts detected in the witness
- Ovid
- Jews
- Israel
- Balaam
- Or
- In Hindostan
- Ayeen Akbery
- Aurora Borealis
Exposition: Matthew 2:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:3
Greek
ἀκούσας δὲ ⸂ὁ βασιλεὺς Ἡρῴδης⸃ ἐταράχθη καὶ πᾶσα Ἱεροσόλυμα μετʼ αὐτοῦ,akoysas de o basileys Erodes etarachthe kai pasa Ierosolyma met aytoy,
KJV: When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
AKJV: When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
ASV: And when Herod the king heard it, he was troubled, and all Jerusalem with him.
YLT: And Herod the king having heard, was stirred, and all Jerusalem with him,
Commentary WitnessMatthew 2:3Quoted commentary witness
Commentary Witness
Matthew 2:3
Verse 3 When Herod - heard these things, he was troubled - Herod's consternation was probably occasioned by the agreement of the account of the magi, with an opinion predominant throughout the east, and particularly in Judea, that some great personage would soon make his appearance, for the deliverance of Israel from their enemies; and would take upon himself universal empire. Suetonius and Tacitus, two Roman historians, mention this. Their words are very remarkable: - Percrebuerat Oriente toto, vetus et constans opinio, esse in fatis, ut eo tempore Judaea profecti rerum potirentur. Id de imperatare Romano, quantum eventu postea predictum patuit, Judaei ad se trahentes, rebellarunt. Sueton. Vesp. "An ancient and settled persuasion prevailed throughout the east, that the fates had decreed some to proceed from Judea, who should attain universal empire. This persuasion, which the event proved to respect the Roman emperor, the Jews applied to themselves, and therefore rebelled." The words of Tacitus are nearly similar: - Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judaea rerum potirentur. Quae ambages Vespasianum ac Titum praedixerant. "Many were persuaded, that it was contained in the ancient books of their priests, that at that very time the east should prevail: and that some should proceed from Judea and possess the dominion. It was Vespasian and Titus that these ambiguous prophecies predicted." Histor. v.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Judea
- Tacitus
- Romano
- Sueton
- Vesp
- Oriens
- Histor
Exposition: Matthew 2:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When Herod the king had heard these things, he was troubled, and all Jerusalem with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:4
Greek
καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρʼ αὐτῶν ποῦ ὁ χριστὸς γεννᾶται.kai synagagon pantas toys archiereis kai grammateis toy laoy epynthaneto par ayton poy o christos gennatai.
KJV: And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
AKJV: And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
ASV: And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ should be born.
YLT: and having gathered all the chief priests and scribes of the people, he was inquiring from them where the Christ is born.
Commentary WitnessMatthew 2:4Quoted commentary witness
Commentary Witness
Matthew 2:4
Verse 4 The chief priests - Not only the high priest for the time being, called כהן הראש cohen ha-rosh, 2Kgs 25:18, and his deputy, called כהן משנה cohen mishneh, with those who had formerly borne the high priest's office; but also, the chiefs or heads of the twenty four sacerdotal families, which David distributed into so many courses, 1 Chronicles 24. These latter are styled סרי הכהנים sarey ha-cohanim, chief of the priests, 2Chr 36:14; Ezr 8:24; and ראשי הכהנים roshey ha-cohanim, heads of the priests, Neh 12:7. Josephus calls them by the same name as the writers of the New Testament. In his Life, sect. 8, he mentions πολλους - των Αρχιερεων, Many of the chief priests. The word is used in the singular in this last sense, for a chief of the priests, Act 19:14. Scribes - The word Γραμματευς, in the Septuagint, is used for a political officer, whose business it was to assist kings and civil magistrates, and to keep an account in writing of public acts and occurrences. Such an officer is called in Hebrew ספר המלך seper hamelech, ὁ γραμματευς του βασιλεως, the king's scribe, or secretary. See Lxx. 2Kgs 12:10. The word is often used by the Lxx. for a man of learning, especially for one skilled in the Mosaic law: and, in the same sense, it is used by the New Testament writers. Γραμματευς is therefore to be understood as always implying a man of letters, or learning, capable of instructing the people. The derivation of the names proves this to be the genuine meaning of the word γραμμα: a letter, or character, in writing: or γραμματα, letters, learning, erudition, and especially that gained from books. The Hebrew ספר or סופר sopher, from saphar, to tell, count, cypher, signifies both a book, volume, roll, etc., and a notary, recorder, or historian; and always signifies a man of learning. We often term such a person a man of letters. The word is used Act 19:35, for a civil magistrate at Ephesus, probably such a one as we would term recorder. It appears that Herod at this time gathered the whole Sanhedrin, in order to get the fullest information on a subject by which all his jealous fears had been alarmed.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Kgs 25:18
- 2Chr 36:14
- Neh 12:7
- Act 19:14
- 2Kgs 12:10
- Act 19:35
Named authorities or texts detected in the witness
- Josephus
- Septuagint
- New Testament
- Life
- See Lxx
- Lxx
- Ephesus
- Sanhedrin
Exposition: Matthew 2:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:5
Greek
οἱ δὲ εἶπαν αὐτῷ· Ἐν Βηθλέεμ τῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου·oi de eipan ayto· En Bethleem tes Ioydaias· oytos gar gegraptai dia toy prophetoy·
KJV: And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet,
AKJV: And they said to him, In Bethlehem of Judaea: for thus it is written by the prophet,
ASV: And they said unto him, In Bethlehem of Judæa: for thus it is written through the prophet,
YLT: And they said to him, `In Beth-Lehem of Judea, for thus it hath been written through the prophet,
Commentary WitnessMatthew 2:5Quoted commentary witness
Commentary Witness
Matthew 2:5
Verse 5 In Bethlehem of Judea: for thus it is written by the prophet - As there have been several confused notions among the Jews, relative not only to the Messiah, and his character, but also to the time of his birth, it may be necessary to add, to what has already been said on this subject, the following extracts from the Talmudists and Gemarists, quoted by Lightfoot. At the close of a long dissertation on the year of our Lord's birth, (which he places in the 35th of the reign of Herod, not the last or 37th as above), he says: "It will not be improper here to produce the Gemarists themselves openly confessing that the Messias had been born, a good while ago before their times. For so they write: After this the children of Israel shall be converted, and shall inquire after the Lord their God, and David their king: Hos 3:5. Our rabbins say, That is King Messias, If he be among the living, his name is David, or if dead, David is his name. R. Tanchum said, Thus I prove it: He showeth mercy to David his Messiah. (Psa 18:50). R. Joshua ben Levi saith, His name is צמח tsemach, a Branch. (Zac 3:8). R. Juban bar Arbu saith, His name is Menahem. (That is, παρακλητος, the Comforter). 'And that which happened to a certain Jew, as he was ploughing, agreeth with this business. A certain Arabian travelling, and hearing the ox bellow, said to the Jew at plough, O Jew, loose thy oxen, and loose thy ploughs, for behold! The temple is laid waste. The ox belloweth the second time; the Arabian saith to him, O Jew, Jew, yoke thy oxen, and fit thy ploughs: והא יליר מלכא משיחא For behold! King Messiah is born. But, saith the Jew, What is his name? Menahem, saith he (i.e. the Comforter). And what is the name of his Father? Hezekiah, saith the Arabian. To whom the Jew, But whence is He? The other answered, From the palace of the king of Bethlehem Judah. Away he went, and sold his oxen and his ploughs, and became a seller of infants' swaddling clothes, going about from town to town. When he came to that city, (Bethlehem), all the women bought of him, but the mother of Menahem bought nothing. He heard the voice of the women saying, O thou mother of Menahem, thou mother of Menahem, carry thy son the things that are here sold. But she replied, May the enemies of Israel be strangled, because on the day that he was born, the temple was laid waste. To whom he said, But we hoped, that as it was laid waste at his feet, so at his feet it would be built again. She saith, I have no money. To whom he replied, But why should this be prejudicial to him? Carry him what you buy here, and if you have no money today, after some days I will come back and receive it. After some days, he returned to that city, and saith to her, How does the little infant? And she said, From the time you saw me last, spirits and tempests came, and snatched him away out of my hands. R. Bon saith, What need have we to learn from an Arabian? Is it not plainly written, And Lebanon shall fall before the powerful one? (Isa 10:34). And what follows after? A branch shall come out of the root of Jesse. (Isa 11:1). "The Babylonian doctors yield us a confession not very unlike the former. R. Charinah saith: After four hundred years are passed from the destruction of the temple, if any one shall say to you, Take to thyself for one penny a field worth a thousand pence, do not take it. And again, After four thousand two hundred thirty and one years from the creation of the world, if any shall say to you, Take for a penny a field worth a thousand pence, take it not. The gloss is, For that is the time of redemption, and you shall be brought back to the holy mountain, to the inheritance of your fathers; why, therefore, should you misspend your penny? "You may fetch the reason of this calculation, if you have leisure, out of the tract Sanhedrin. The tradition of the school of Elias, the world is to last six thousand years, etc. And a little after, Elias said to Rabh Judah, The world shall last not less than eighty-five jubilees: and in the last jubilee shall the Son of David come. He saith to him, Whether in the beginning of it, or in the end? He answered him, I know not. Whether is this whole time to be finished first, or not? He answered him, I know not. But Rabh Asher asserted, that he answered thus, Until then, expect him not, but from thence expect him. Hear your own countrymen, O Jew! How many centuries of years are passed by and gone from the eighty-fifth jubilee of the world, that is, the year MMMMCCL, and yet the Messias of your expectation is not yet come! "Daniel's weeks had so clearly defined the time of the true Messias, his coming, that the minds of the whole nation were raised into the expectation of him. Hence, it was doubted of the Baptist, whether he were not the Messias, Luk 3:15. Hence it was, that the Jews are gathered together from all countries unto Jerusalem, Acts 2:, expecting and coming to see, because at that time the term of revealing the Messias, that had been prefixed by Daniel, was come. Hence it was that there was so great a number of false Christs, Mat 24:5, etc., taking the occasion of their impostures hence, that now the time of that great expectation was at hand, and fulfilled: and in one word, They thought the kingdom of God should presently appear, Luk 19:11. "But when those times of expectation were past, nor did such a Messias appear as they expected, (for when they saw the true Messias, they would not see him), they first broke out into various, and those wild, conjectures of the time; and at length, all those conjectures coming to nothing, all ended in this curse (the just cause of their eternal blindness) של מתשכי קצי הפת רות, May their soul be confounded who compute the times!" They were fully aware that the time foretold by the prophets must be long since fulfilled; and that their obstinacy must be confounded by their own history, and the chronology of their own Scriptures; and therefore they have pronounced an anathema on those who shall attempt to examine, by chronological computations, the prophecies that predict his coming. Who can conceive a state of willful blindness or determined obstinacy superior to this!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Hos 3:5
- Isa 10:34
- Isa 11:1
- Mat 24:5
Named authorities or texts detected in the witness
- Judea
- Jews
- Messiah
- Gemarists
- Lightfoot
- Herod
- King Messias
- David
- Branch
- Menahem
- Jew
- But
- Hezekiah
- Arabian
- Bethlehem Judah
- Jesse
- Sanhedrin
- Elias
- Rabh Judah
- Messias
- Hence
- Baptist
- Jerusalem
- Daniel
- Christs
- Scriptures
Exposition: Matthew 2:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:6
Greek
Καὶ σύ, Βηθλέεμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.Kai sy, Bethleem ge Ioyda, oydamos elachiste ei en tois egemosin Ioyda· ek soy gar exeleysetai egoymenos, ostis poimanei ton laon moy ton Israel.
KJV: And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
AKJV: And you Bethlehem, in the land of Juda, are not the least among the princes of Juda: for out of you shall come a Governor, that shall rule my people Israel.
ASV: And thou Bethlehem, land of Judah,
YLT: And thou, Beth-Lehem, the land of Judah, thou art by no means the least among the leaders of Judah, for out of thee shall come one leading, who shall feed My people Israel.'
Commentary WitnessMatthew 2:6Quoted commentary witness
Commentary Witness
Matthew 2:6
Verse 6 And thou Bethlehem, in the land of Juda - To distinguish it from Bethlehem, in the tribe of Zebulon. Jos 19:15. See on Mat 2:1 (note). Art not the least - In Mic 5:2, it is read, Though thou be little - צעיר להיות tsdir lehayoth, little to be. Houbigant, struck with the oddness of the construction of the Hebrew, by dividing the last word, and making a small change in two of the letters, makes the prophet agree with the evangelist, צעיר לא היית ,tsilegna tsdir lo hayita, thou art not the least. Several learned men are of opinion, that the copy from which St. Matthew quoted, had the text in this way. However, some MSS. of very good note, among which is the Codex Bezae, have μη ελαχιστη ει, for ουδαμως ελαχιστη ει, Art thou not the least? This reconciles the prophet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wetstein. Among the princes of Juda - In Mic 5:2, it is, the thousands of Judah. There is much reason to believe that each tribe was divided into small portions called thousands, as in England certain small divisions of counties are called hundreds. For the proof of the first, the reader is referred to Jdg 6:15, where, instead of my Family is poor in Manasseh, the Hebrew is, my Thousand (אלפי) is the meanest in Manasseh: and to 1Sam 10:19, Present yourselves before the Lord by your Tribes and by your Thousands: and to 1Chr 12:20, Captains of the Thousands of Manasseh. Now these Thousands being petty governments, Matthew renders them by the word ηγεμοσιν, because the word princes or governors was more intelligible in the Greek tongue than thousands, though, in this case, they both signify the same. See Wakefield. That shall rule my people Israel - Οστις ποιμανει, Who shall Feed my people. That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, λαων ποιμενες, shepherds of the people. This appellation probably originated from the pastoral employment, which kings and patriarchs did not blush to exercise in the times of primitive simplicity; and it might particularly refer to the case of David, the great type of Christ, who was a keeper of his father's sheep, before he was raised to the throne of Israel. As the government of a good king was similar to the care a good shepherd has of his flock, hence ποιμην signified both shepherd and king; and ποιμαινω, to feed and to rule among the ancient Greeks.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 2:1
- Mic 5:2
- 1Sam 10:19
- 1Chr 12:20
Named authorities or texts detected in the witness
- Bethlehem
- Zebulon
- Houbigant
- St
- However
- Codex Bezae
- Wetstein
- Judah
- Manasseh
- Thousands
- See Wakefield
- Greeks
- Homer
- David
- Christ
- Israel
Exposition: Matthew 2:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:7
Greek
Τότε Ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρʼ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος,Tote Erodes lathra kalesas toys magoys ekribosen par ayton ton chronon toy phainomenoy asteros,
KJV: Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.
AKJV: Then Herod, when he had privately called the wise men, inquired of them diligently what time the star appeared.
ASV: Then Herod privily called the Wise-men, and learned of them exactly what time the star appeared.
YLT: Then Herod, privately having called the mages, did inquire exactly from them the time of the appearing star,
Commentary Witness (Generated)Matthew 2:7Generated editorial synthesis
Commentary Witness (Generated)
Matthew 2:7
Matthew 2:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 2:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 2:7
Named authorities or texts detected in the witness
- Then Herod
Exposition: Matthew 2:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:8
Greek
καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν· Πορευθέντες ⸂ἐξετάσατε ἀκριβῶς⸃ περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ.kai pempsas aytoys eis Bethleem eipen· Poreythentes exetasate akribos peri toy paidioy· epan de eyrete, apaggeilate moi, opos kago elthon proskyneso ayto.
KJV: And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
AKJV: And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when you have found him, bring me word again, that I may come and worship him also.
ASV: And he sent them to Bethlehem, and said, Go and search out exactly concerning the young child; and when ye have found him, bring me word, that I also may come and worship him.
YLT: and having sent them to Beth-Lehem, he said, `Having gone--inquire ye exactly for the child, and whenever ye may have found, bring me back word, that I also having come may bow to him.'
Commentary WitnessMatthew 2:8Quoted commentary witness
Commentary Witness
Matthew 2:8
Verse 8 That I may come and worship him also - See Mat 2:2, and on Gen 17:3 (note), and Exo 4:31 (note). What exquisite hypocrisy was here! he only wished to find out the child that he might murder him; but see how that God who searches the heart prevents the designs of wicked men from being accomplished!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 2:2
- Gen 17:3
Exposition: Matthew 2:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:9
Greek
οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν, καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτούς, ἕως ἐλθὼν ⸀ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον.oi de akoysantes toy basileos eporeythesan, kai idoy o aster on eidon en te anatole proegen aytoys, eos elthon estathe epano oy en to paidion.
KJV: When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
AKJV: When they had heard the king, they departed; and, see, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
ASV: And they, having heard the king, went their way; and lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
YLT: And they, having heard the king, departed, and lo, the star, that they did see in the east, did go before them, till, having come, it stood over where the child was.
Commentary WitnessMatthew 2:9Quoted commentary witness
Commentary Witness
Matthew 2:9
Verse 9 In the east - Or, at its rise. See Mat 2:2. Stood over where the young child was - Super caput pueri, Over the head of the child, as the Opus Imperfectum, on this place, has it. See Griesbach's Var. Lect. So it appears to have been a simple luminous meteor in a star-like form, and at a very short distance from the ground, otherwise it could not have ascertained the place where the child lay. But the last quoted reading, from the Opus Imperfectum, justifies the opinion that the luminous appearance which had hitherto directed them now encompassed the head of the child; and probably this gave the first idea to the ancient painters, of representing Christ in the manger, with a glory surrounding his head. This glory, or nimbus, is usually given also to saints and eminent persons, especially in the Roman Church, by all Roman Catholic painters.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 2:2
Named authorities or texts detected in the witness
- Or
- Opus Imperfectum
- Var
- Lect
- Roman Church
Exposition: Matthew 2:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:10
Greek
ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα.idontes de ton astera echaresan charan megalen sphodra.
KJV: When they saw the star, they rejoiced with exceeding great joy.
AKJV: When they saw the star, they rejoiced with exceeding great joy. ¶
ASV: And when they saw the star, they rejoiced with exceeding great joy.
YLT: And having seen the star, they rejoiced with exceeding great joy,
Commentary Witness (Generated)Matthew 2:10Generated editorial synthesis
Commentary Witness (Generated)
Matthew 2:10
Matthew 2:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'When they saw the star, they rejoiced with exceeding great joy.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 2:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 2:10
Exposition: Matthew 2:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When they saw the star, they rejoiced with exceeding great joy.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:11
Greek
καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.kai elthontes eis ten oikian eidon to paidion meta Marias tes metros aytoy, kai pesontes prosekynesan ayto, kai anoixantes toys thesayroys ayton prosenegkan ayto dora, chryson kai libanon kai smyrnan.
KJV: And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
AKJV: And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented to him gifts; gold, and frankincense and myrrh.
ASV: And they came into the house and saw the young child with Mary his mother; and they fell down and worshipped him; and opening their treasures they offered unto him gifts, gold and frankincense and myrrh.
YLT: and having come to the house, they found the child with Mary his mother, and having fallen down they bowed to him, and having opened their treasures, they presented to him gifts, gold, and frankincense, and myrrh,
Commentary WitnessMatthew 2:11Quoted commentary witness
Commentary Witness
Matthew 2:11
Verse 11 They presented unto him gifts - The people of the east never approach the presence of kings and great personages, without a present in their hands. This custom is often noticed in the Old Testament, and still prevails in the east, and in some of the newly discovered South Sea Islands. Gold, and frankincense, and myrrh - Some will have these gifts to be emblematic of the Divinity, regal office, and manhood of Christ. "They offered him incense as their God; gold as their king; and myrrh, as united to a human body, subject to suffering and death." Aurum, thus, myrrham, regique, Deo, Hominique, dona ferunt. Juvencus. Rather, they offered him the things which were in most esteem among themselves; and which were productions of their own country. The gold was probably a very providential supply, as on it, it is likely, they subsisted while in Egypt.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Old Testament
- South Sea Islands
- Gold
- Divinity
- Christ
- Aurum
- Deo
- Hominique
- Juvencus
- Rather
- Egypt
Exposition: Matthew 2:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:12
Greek
καὶ χρηματισθέντες κατʼ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην διʼ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.kai chrematisthentes kat onar me anakampsai pros Eroden di alles odoy anechoresan eis ten choran ayton.
KJV: And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
AKJV: And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
ASV: And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
YLT: and having been divinely warned in a dream not to turn back unto Herod, through another way they withdrew to their own region.
Commentary Witness (Generated)Matthew 2:12Generated editorial synthesis
Commentary Witness (Generated)
Matthew 2:12
Matthew 2:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 2:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 2:12
Named authorities or texts detected in the witness
- Herod
Exposition: Matthew 2:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:13
Greek
Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος κυρίου ⸂φαίνεται κατʼ ὄναρ⸃ τῷ Ἰωσὴφ λέγων· Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό.Anachoresanton de ayton idoy aggelos kyrioy phainetai kat onar to Ioseph legon· Egertheis paralabe to paidion kai ten metera aytoy kai pheyge eis Aigypton, kai isthi ekei eos an eipo soi· mellei gar Erodes zetein to paidion toy apolesai ayto.
KJV: And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
AKJV: And when they were departed, behold, the angel of the Lord appears to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be you there until I bring you word: for Herod will seek the young child to destroy him.
ASV: Now when they were departed, behold, an angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy him.
YLT: And on their having withdrawn, lo, a messenger of the Lord doth appear in a dream to Joseph, saying, `Having risen, take the child and his mother, and flee to Egypt, and be thou there till I may speak to thee, for Herod is about to seek the child to destroy him.'
Commentary WitnessMatthew 2:13Quoted commentary witness
Commentary Witness
Matthew 2:13
Verse 13 Flee into Egypt - Many Jews had settled in Egypt; not only those who had fled thither in the time of Jeremiah, see Jeremiah 48; but many others who had settled there also, on account of the temple which Onias IV. had built at Heliopolis. Those who could speak the Greek tongue enjoyed many advantages in that country: besides, they had the Greek version of the Septuagint, which had been translated nearly 300 years before this time. Egypt was now a Roman province, and the rage of Herod could not pursue the holy family to this place. There is an apocryphal work in Arabic, called the Gospel of the infancy, which pretends to relate all the acts of Jesus and Mary while in Egypt. I have taken the pains to read this through, and have found it to be a piece of gross superstition, having nothing to entitle it to a shadow of credibility.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Jesus
- Egypt
- Jeremiah
- Heliopolis
- Arabic
Exposition: Matthew 2:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for He...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:14
Greek
ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον,o de egertheis parelabe to paidion kai ten metera aytoy nyktos kai anechoresen eis Aigypton,
KJV: When he arose, he took the young child and his mother by night, and departed into Egypt:
AKJV: When he arose, he took the young child and his mother by night, and departed into Egypt:
ASV: And he arose and took the young child and his mother by night, and departed into Egypt;
YLT: And he, having risen, took the child and his mother by night, and withdrew to Egypt,
Commentary Witness (Generated)Matthew 2:14Generated editorial synthesis
Commentary Witness (Generated)
Matthew 2:14
Matthew 2:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'When he arose, he took the young child and his mother by night, and departed into Egypt:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 2:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 2:14
Named authorities or texts detected in the witness
- Egypt
Exposition: Matthew 2:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When he arose, he took the young child and his mother by night, and departed into Egypt:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:15
Greek
καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· ἵνα πληρωθῇ τὸ ῥηθὲν ⸀ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος· Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου.kai en ekei eos tes teleytes Erodoy· ina plerothe to rethen ypo kyrioy dia toy prophetoy legontos· Ex Aigyptoy ekalesa ton yion moy.
KJV: And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
AKJV: And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. ¶
ASV: and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son.
YLT: and he was there till the death of Herod, that it might be fulfilled that was spoken by the Lord through the prophet, saying, `Out of Egypt I did call My Son.'
Commentary WitnessMatthew 2:15Quoted commentary witness
Commentary Witness
Matthew 2:15
Verse 15 Out of Egypt have I called my son - This is quoted from Hos 11:1, where the deliverance of Israel, and that only, is referred to. But as that deliverance was extraordinary, it is very likely that it had passed into a proverb, so that "Out of Egypt have I called my son," might have been used to express any signal deliverance. I confess, I can see no other reference it can have to the case in hand, unless we suppose, which is possible, that God might have referred to this future bringing up of his son Jesus from Egypt, under the type of the past deliverance of Israel from the same land. Midrash Tehillin, on Psa 2:7, has these remarkable words: I will publish a decree: this decree has been published in the Law, in the Prophets, and in the Hagiographia. In the Law, Israel is my first-born son: Exo 4:22. In the Prophets, Behold, my servant shall deal prudently: Isa 52:13. In the Hagiographia, The Lord said unto my lord: Psa 110:1. All these passages the Jews refer to the Messiah. See Schoetgen.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Hos 11:1
- Isa 52:13
Named authorities or texts detected in the witness
- Jesus
- Israel
- Egypt
- Midrash Tehillin
- Law
- Prophets
- Hagiographia
- Behold
- Messiah
- See Schoetgen
Exposition: Matthew 2:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:16
Greek
Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων.Tote Erodes idon oti enepaichthe ypo ton magon ethymothe lian, kai aposteilas aneilen pantas toys paidas toys en Bethleem kai en pasi tois oriois aytes apo dietoys kai katotero, kata ton chronon on ekribosen para ton magon.
KJV: Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.
AKJV: Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
ASV: Then Herod, when he saw that he was mocked of the Wise-men, was exceeding wroth, and sent forth, and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had exactly learned of the Wise-men.
YLT: Then Herod, having seen that he was deceived by the mages, was very wroth, and having sent forth, he slew all the male children in Beth-Lehem, and in all its borders, from two years and under, according to the time that he inquired exactly from the mages.
Commentary WitnessMatthew 2:16Quoted commentary witness
Commentary Witness
Matthew 2:16
Verse 16 Slew all the children - This cruelty of Herod seems alluded to in very decisive terms by Macrobius, who flourished toward the conclusion of the fourth Century. In his chapter De jocis Augusti in alios, et aliorum rursus in ipsum, he says, Cum audisset inter pueros, quos in Syria Herodes, rex Judeorum, intra bimatum jussit interfici, filium quoque ejus occisum, ait, Melius est Herodis Porcum esse, quam Filium. "When he heard that among those male infants about two years old, which Herod, the king of the Jews, ordered to be slain in Syria, one of his sons was also murdered, he said: 'It is better to be Herod's Hog than his Son.'" Saturn. lib. ii. c. 4. The point of this saying consists in this, that Herod, professing Judaism, his religion forbade his killing swine, or having any thing to do with their flesh; therefore his hog would have been safe, where his son lost his life.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Macrobius
- Century
- Syria Herodes
- Judeorum
- Filium
- Herod
- Jews
- Syria
- Son
- Saturn
- Judaism
Exposition: Matthew 2:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:17
Greek
τότε ἐπληρώθη τὸ ῥηθὲν ⸀διὰ Ἰερεμίου τοῦ προφήτου λέγοντος·tote eplerothe to rethen dia Ieremioy toy prophetoy legontos·
KJV: Then was fulfilled that which was spoken by Jeremy the prophet, saying,
AKJV: Then was fulfilled that which was spoken by Jeremy the prophet, saying,
ASV: Then was fulfilled that which was spoken through Jeremiah the prophet, saying,
YLT: Then was fulfilled that which was spoken by Jeremiah the prophet, saying,
Commentary Witness (Generated)Matthew 2:17Generated editorial synthesis
Commentary Witness (Generated)
Matthew 2:17
Matthew 2:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then was fulfilled that which was spoken by Jeremy the prophet, saying,'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 2:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 2:17
Exposition: Matthew 2:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then was fulfilled that which was spoken by Jeremy the prophet, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:18
Greek
Φωνὴ ἐν Ῥαμὰ ⸀ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ εἰσίν.Phone en Rama ekoysthe, klaythmos kai odyrmos polys· Rachel klaioysa ta tekna aytes, kai oyk ethelen paraklethenai oti oyk eisin.
KJV: In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
AKJV: In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. ¶
ASV: A voice was heard in Ramah,
YLT: `A voice in Ramah was heard--lamentation and weeping and much mourning--Rachel weeping for her children, and she would not be comforted because they are not.'
Commentary WitnessMatthew 2:18Quoted commentary witness
Commentary Witness
Matthew 2:18
Verse 18 In Rama was there a voice heard - These words, quoted from Jer 31:15, were originally spoken concerning the captivity of the ten tribes; but are here elegantly applied to the murder of the innocents at Bethlehem. As if he had said, Bethlehem at this time resembled Rama; for as Rachel might be said to weep over her children, which were slaughtered or gone into captivity; so in Bethlehem, the mothers lamented bitterly their children, because they were slain. The word θρηνος, lamentation is omitted by the Codd. Vatic. Cypr. one of Selden's MSS. the Syriac, Arabic, Persic, Ethiopic, all the Itala, (except that in the Cod. Bezae), Vulgate, and Saxon, several of the fathers, and above all Jeremiah, Jer 31:15, from which it is quoted. Griesbach leaves it in the text with a note of doubtfulness. This mourning may refer to cases far from uncommon in the east, where all the children have been massacred. The lamentations of a Hindoo mother for her child are loud and piercing; and it is almost impossible to conceive of a scene more truly heart-rending than that of a whole town of such mothers wailing over their massacred children. See Ward.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Jer 31:15
Named authorities or texts detected in the witness
- Vulgate
- Bethlehem
- Rama
- Codd
- Vatic
- Cypr
- Syriac
- Arabic
- Persic
- Ethiopic
- Itala
- Cod
- Saxon
- Jeremiah
- See Ward
Exposition: Matthew 2:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:19
Greek
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου ⸂φαίνεται κατʼ ὄναρ⸃ τῷ Ἰωσὴφ ἐν ΑἰγύπτῳTeleytesantos de toy Erodoy idoy aggelos kyrioy phainetai kat onar to Ioseph en Aigypto
KJV: But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
AKJV: But when Herod was dead, behold, an angel of the Lord appears in a dream to Joseph in Egypt,
ASV: But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying,
YLT: And Herod having died, lo, a messenger of the Lord in a dream doth appear to Joseph in Egypt,
Commentary Witness (Generated)Matthew 2:19Generated editorial synthesis
Commentary Witness (Generated)
Matthew 2:19
Matthew 2:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 2:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 2:19
Named authorities or texts detected in the witness
- Egypt
Exposition: Matthew 2:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:20
Greek
λέγων· Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.legon· Egertheis paralabe to paidion kai ten metera aytoy kai poreyoy eis gen Israel, tethnekasin gar oi zetoyntes ten psychen toy paidioy.
KJV: Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.
AKJV: Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.
ASV: Arise and take the young child and his mother, and go into the land of Israel: for they are dead that sought the young child’s life.
YLT: saying, `Having risen, take the child and his mother, and be going to the land of Israel, for they have died--those seeking the life of the child.'
Commentary WitnessMatthew 2:20Quoted commentary witness
Commentary Witness
Matthew 2:20
Verse 20 They are dead - Both Herod and Antipater his son; though some think the plural is here used for the singular, and that the death of Herod alone is here intended. But as Herod's son Antipater was at this time heir apparent to the throne, and he had cleared his way to it by procuring the death of both his elder brothers, he is probably alluded to here, as doubtless he entered into his father's designs. They are dead - Antipater was put to death by his father's command, five days before this execrable tyrant went to his own place. See Josephus, Antiq. xvi. 11; xvii. 9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Josephus
- See Josephus
- Antiq
Exposition: Matthew 2:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:21
Greek
ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ ⸀εἰσῆλθεν εἰς γῆν Ἰσραήλ.o de egertheis parelabe to paidion kai ten metera aytoy kai eiselthen eis gen Israel.
KJV: And he arose, and took the young child and his mother, and came into the land of Israel.
AKJV: And he arose, and took the young child and his mother, and came into the land of Israel.
ASV: And he arose and took the young child and his mother, and came into the land of Israel.
YLT: And he, having risen, took the child and his mother, and came to the land of Israel,
Commentary Witness (Generated)Matthew 2:21Generated editorial synthesis
Commentary Witness (Generated)
Matthew 2:21
Matthew 2:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he arose, and took the young child and his mother, and came into the land of Israel.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 2:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 2:21
Named authorities or texts detected in the witness
- Israel
Exposition: Matthew 2:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he arose, and took the young child and his mother, and came into the land of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:22
Greek
ἀκούσας δὲ ὅτι Ἀρχέλαος ⸀βασιλεύει τῆς Ἰουδαίας ἀντὶ ⸂τοῦ πατρὸς αὐτοῦ Ἡρῴδου⸃ ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατʼ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας,akoysas de oti Archelaos basileyei tes Ioydaias anti toy patros aytoy Erodoy ephobethe ekei apelthein· chrematistheis de kat onar anechoresen eis ta mere tes Galilaias,
KJV: But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
AKJV: But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:
ASV: But when he heard that Archelaus was reigning over Judæa in the room of his father Herod, he was afraid to go thither; and being warned of God in a dream, he withdrew into the parts of Galilee,
YLT: and having heard that Archelaus doth reign over Judea instead of Herod his father, he was afraid to go thither, and having been divinely warned in a dream, he withdrew to the parts of Galilee,
Commentary WitnessMatthew 2:22Quoted commentary witness
Commentary Witness
Matthew 2:22
Verse 22 When he heard that Archelaus did reign - Herod, having put Antipater his eldest son to death, altered his will, and thus disposed of his dominions: he gave the tetrarchy of Galilee and Petrea to his son Antipas; the tetrarchy of Gaulonitis, Trachonitis, Batanea, and Paneadis, to his son Philip; and left the kingdom of Judea to his eldest remaining son, Archelaus. This son partook of the cruel and blood-thirsty disposition of his father: at one of the passovers, he caused three thousand of the people to be put to death in the temple and city. For his tyranny and cruelty, Augustus deprived him of the government, and banished him. His character considered, Joseph, with great propriety, forbore to settle under his jurisdiction. He turned aside into the parts of Galilee - Here Antipas governed, who is allowed to have been of a comparatively mild disposition: and, being intent on building two cities, Julias and Tiberias, he endeavored, by a mild carriage and promises of considerable immunities, to entice people from other provinces to come and settle in them. He was besides in a state of enmity with his brother Archelaus: this was a most favorable circumstance to the holy family; and though God did not permit them to go to any of the new cities, yet they dwelt in peace, safety, and comfort at Nazareth.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Herod
- Antipas
- Gaulonitis
- Trachonitis
- Batanea
- Paneadis
- Philip
- Archelaus
- Joseph
- Tiberias
- Nazareth
Exposition: Matthew 2:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 2:23
Greek
καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται.kai elthon katokesen eis polin legomenen Nazaret, opos plerothe to rethen dia ton propheton oti Nazoraios klethesetai.
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.
AKJV: And he came and dwelled in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
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.
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.'
Commentary WitnessMatthew 2:23Quoted commentary witness
Commentary Witness
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 Jdg 13:5, where the angel, foretelling the birth of Samson, says, No razor shall come upon his head; for the child shall be a Nazarite (נזיר nezir) unto God from the womb. The second passage usually referred to is Isa 11:1 : There shall come forth a rod from the stem of Jesse, and a Branch (נצר netser) shall grow out of his roots. That this refers to Christ, there is no doubt. Jeremiah, Jer 23:5, is supposed to speak in the same language - I will raise unto David a righteous Branch: but here the word is צמח tsemach, not נצר netser; and it is the same in the parallel place, Zac 3:8; Zac 6:12; 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 (נזיר nezir) delivered at large, Num. 6:, 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, Ναζωραιος, 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, etc., etc. 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, Act 3:22, Act 3:23; by Stephen, Act 7:42, etc.; and by Paul, 1Cor 15:54; 2Cor 8:15. RULE II. Changing the letters, as done by St. Paul, Rom 9:33; 1Cor 9:9, etc.; Heb 8:9., etc.; Heb 10:5. RULE III. Changing both letters and vowel points, as he supposes is done by St. Paul, Act 13:40, Act 13:41; 2Cor 8:15. 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 Savior 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 Zerubbabel 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 2:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 11:1
- Jer 23:5
- Act 3:22
- Act 3:23
- Act 7:42
- 1Cor 15:54
- 2Cor 8:15
- Rom 9:33
- 1Cor 9:9
- Heb 8:9
- Heb 10:5
- Act 13:40
- Act 13:41
Named authorities or texts detected in the witness
- Ovid
- Septuagint
- Jesus
- Samson
- Jesse
- Christ
- Jeremiah
- Branch
- Num
- Lord
- St
- Gospel
- Nazarites
- Nazoreans
- Nazareth
- Galilee
- Nazarene
- Surenhusius
- Amsterdam
- Mishna
- Sacred Writings
- New
- Peter
- Stephen
- Paul
- New Testament
- Old
- Gusset
- Wolf
- Rosenmuller
- Scripture
- Redeemer
- But
- Messiah
- First
- Rachel
- Naomi
- Ruth
- Boaz
- Israel
- David
- Lastly
- Thus
- Often
- Reflections
Exposition: Matthew 2:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
15
Generated editorial witnesses
8
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Matthew 2:1
- Num 24:17
- Mat 2:9
- Matthew 2:2
- Matthew 2:3
- 2Kgs 25:18
- 2Chr 36:14
- Neh 12:7
- Act 19:14
- 2Kgs 12:10
- Act 19:35
- Matthew 2:4
- Hos 3:5
- Isa 10:34
- Isa 11:1
- Mat 24:5
- Matthew 2:5
- Mat 2:1
- Mic 5:2
- 1Sam 10:19
- 1Chr 12:20
- Matthew 2:6
- Matthew 2:7
- Mat 2:2
- Gen 17:3
- Matthew 2:8
- Matthew 2:9
- Matthew 2:10
- Matthew 2:11
- Matthew 2:12
- Matthew 2:13
- Matthew 2:14
- Hos 11:1
- Isa 52:13
- Matthew 2:15
- Matthew 2:16
- Matthew 2:17
- Jer 31:15
- Matthew 2:18
- Matthew 2:19
- Matthew 2:20
- Matthew 2:21
- Matthew 2:22
- Jer 23:5
- Act 3:22
- Act 3:23
- Act 7:42
- 1Cor 15:54
- 2Cor 8:15
- Rom 9:33
- 1Cor 9:9
- Heb 8:9
- Heb 10:5
- Act 13:40
- Act 13:41
- Matthew 2:23
Named authorities or texts surfaced in commentary
- Jesus
- Jerusalem
- Ovid
- Jews
- Israel
- Balaam
- Or
- In Hindostan
- Ayeen Akbery
- Aurora Borealis
- Judea
- Tacitus
- Romano
- Sueton
- Vesp
- Oriens
- Histor
- Josephus
- Septuagint
- New Testament
- Life
- See Lxx
- Lxx
- Ephesus
- Sanhedrin
- Messiah
- Gemarists
- Lightfoot
- Herod
- King Messias
- David
- Branch
- Menahem
- Jew
- But
- Hezekiah
- Arabian
- Bethlehem Judah
- Jesse
- Elias
- Rabh Judah
- Messias
- Hence
- Baptist
- Daniel
- Christs
- Scriptures
- Bethlehem
- Zebulon
- Houbigant
- St
- However
- Codex Bezae
- Wetstein
- Judah
- Manasseh
- Thousands
- See Wakefield
- Greeks
- Homer
- Christ
- Then Herod
- Opus Imperfectum
- Var
- Lect
- Roman Church
- Old Testament
- South Sea Islands
- Gold
- Divinity
- Aurum
- Deo
- Hominique
- Juvencus
- Rather
- Egypt
- Jeremiah
- Heliopolis
- Arabic
- Midrash Tehillin
- Law
- Prophets
- Hagiographia
- Behold
- See Schoetgen
- Macrobius
- Century
- Syria Herodes
- Judeorum
- Filium
- Syria
- Son
- Saturn
- Judaism
- Vulgate
- Rama
- Codd
- Vatic
- Cypr
- Syriac
- Persic
- Ethiopic
- Itala
- Cod
- Saxon
- See Ward
- See Josephus
- Antiq
- Antipas
- Gaulonitis
- Trachonitis
- Batanea
- Paneadis
- Philip
- Archelaus
- Joseph
- Tiberias
- Nazareth
- Samson
- Num
- Lord
- Gospel
- Nazarites
- Nazoreans
- Galilee
- Nazarene
- Surenhusius
- Amsterdam
- Mishna
- Sacred Writings
- New
- Peter
- Stephen
- Paul
- Old
- Gusset
- Wolf
- Rosenmuller
- Scripture
- Redeemer
- First
- Rachel
- Naomi
- Ruth
- Boaz
- Lastly
- Thus
- Often
- Reflections
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Commentary Witness (Generated)
Matthew 2:1
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 2:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness