Matthew 2:23
New International Version
and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene.

New Living Translation
So the family went and lived in a town called Nazareth. This fulfilled what the prophets had said: "He will be called a Nazarene."

English Standard Version
And he went and lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene.

Berean Study Bible
and he went and lived in a town called Nazareth. So was fulfilled what was spoken through the prophets: “He will be called a Nazarene.”

Berean Literal Bible
And having come, he dwelt in a city being called Nazareth, so that it should be fulfilled that having been spoken through the prophets, that "He will be called a Nazarene."

New American Standard Bible
and came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: "He shall be called a Nazarene."

King James Bible
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.

Christian Standard Bible
Then he went and settled in a town called Nazareth to fulfill what was spoken through the prophets, that he would be called a Nazarene.

Contemporary English Version
and they went to live there in the town of Nazareth. So the Lord's promise came true, just as the prophet had said, "He will be called a Nazarene."

Good News Translation
and made his home in a town named Nazareth. And so what the prophets had said came true: "He will be called a Nazarene."

Holman Christian Standard Bible
Then he went and settled in a town called Nazareth to fulfill what was spoken through the prophets, that He will be called a Nazarene.

International Standard Version
and settled in a town called Nazareth in order to fulfill what was said by the prophets: "He will be called a Nazarene."

NET Bible
He came to a town called Nazareth and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus would be called a Nazarene.

New Heart English Bible
and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets, that he will be called a Nazorean.

Aramaic Bible in Plain English
And he came to dwell in a city that is called Nazareth, so that the thing would be fulfilled which was spoken by the Prophet, “He shall be called The Nazarene.”

GOD'S WORD® Translation
and made his home in a city called Nazareth. So what the prophets had said came true: "He will be called a Nazarene."

New American Standard 1977
and came and resided in a city called Nazareth, that what was spoken through the prophets might be fulfilled, “He shall be called a Nazarene.”

Jubilee Bible 2000
and he came and dwelt in a city called Nazareth, that it might be fulfilled, which was spoken by the prophets, that he shall be called a Nazarene.

King James 2000 Bible
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.

American King James Version
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.

American Standard Version
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.

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

Darby Bible Translation
and came and dwelt in a town called Nazareth; so that that should be fulfilled which was spoken through the prophets, He shall be called a Nazaraean.

English Revised Version
and came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, that he should be called a Nazarene.

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

Weymouth New Testament
and went and settled in a town called Nazareth, in order that these words spoken through the Prophets might be fulfilled, "He shall be called a Nazarene."

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

Young's Literal Translation
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.'
Study Bible
The Return to Nazareth
22But when he learned that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go there. Having been warned in a dream, he withdrew to the district of Galilee, 23and he went and lived in a town called Nazareth. So was fulfilled what was spoken through the prophets: “He will be called a Nazarene.”
Cross References
Matthew 21:11
The crowds replied, "This is Jesus, the prophet from Nazareth in Galilee."

Mark 1:9
In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan.

Mark 1:24
"What do You want with us, Jesus of Nazareth? Have You come to destroy us? I know who You are--the Holy One of God!"

Luke 1:26
In the sixth month, God sent the angel Gabriel to a town in Galilee called Nazareth,

Luke 2:39
When Jesus' parents had done everything required by the Law of the Lord, they returned to Galilee, to their own town of Nazareth.

John 1:45
Philip found Nathanael and told him, "We have found the One Moses wrote about in the Law, the One the prophets foretold--Jesus of Nazareth, the son of Joseph."

John 1:46
"Can anything good come from Nazareth?" Nathanael asked. "Come and see," said Philip.

John 18:5
"Jesus of Nazareth," they answered. Jesus said, "I am He." And Judas, His betrayer, was standing there with them.

John 18:7
So He asked them again, "Whom are you seeking?" "Jesus of Nazareth," they answered.

John 19:19
Pilate also had a notice posted on the cross. It read: Jesus of Nazareth, the King of the Jews.

Treasury of Scripture

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.

Nazareth.

John 18:5,7
They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them…

John 19:19
And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

Acts 2:22
Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

He shall.

Matthew 26:71
And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

Numbers 6:13
And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation:

Judges 13:5
For, lo, thou shalt conceive, and bear a son; and no rasor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.







Lexicon
and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

he went
ἐλθὼν (elthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's Greek 2064: To come, go.

[and] lived
κατῴκησεν (katōkēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2730: To dwell in, settle in, be established in (permanently), inhabit. From kata and oikeo; to house permanently, i.e. Reside.

in
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

a town
πόλιν (polin)
Noun - Accusative Feminine Singular
Strong's Greek 4172: A city, the inhabitants of a city. Probably from the same as polemos, or perhaps from polus; a town.

called
λεγομένην (legomenēn)
Verb - Present Participle Middle or Passive - Accusative Feminine Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

Nazareth.
Ναζαρέτ (Nazaret)
Noun - Accusative Feminine Singular
Strong's Greek 3478: Or Nazaret nad-zar-et'; of uncertain derivation; Nazareth or Nazaret, a place in Palestine.

So
ὅπως (hopōs)
Conjunction
Strong's Greek 3704: From hos and pos; what(-ever) how, i.e. In the manner that (as adverb or conjunction of coincidence, intentional or actual).

was fulfilled
πληρωθῇ (plērōthē)
Verb - Aorist Subjunctive Passive - 3rd Person Singular
Strong's Greek 4137: From pleres; to make replete, i.e. to cram, level up, or to furnish, satisfy, execute, finish, verify, etc.

what
τὸ (to)
Article - Nominative Neuter Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

was spoken
ῥηθὲν (rhēthen)
Verb - Aorist Participle Passive - Nominative Neuter Singular
Strong's Greek 2046: Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.

through
διὰ (dia)
Preposition
Strong's Greek 1223: A primary preposition denoting the channel of an act; through.

the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

prophets:
προφητῶν (prophētōn)
Noun - Genitive Masculine Plural
Strong's Greek 4396: From a compound of pro and phemi; a foreteller; by analogy, an inspired speaker; by extension, a poet.

“He will be called
κληθήσεται (klēthēsetai)
Verb - Future Indicative Passive - 3rd Person Singular
Strong's Greek 2564: (a) I call, summon, invite, (b) I call, name. Akin to the base of keleuo; to 'call'.

a Nazarene.”
Ναζωραῖος (Nazōraios)
Noun - Nominative Masculine Singular
Strong's Greek 3480: A Nazarene, an inhabitant of Nazareth. From Nazareth; a Nazoraean, i.e. Inhabitant of Nazareth; by extension, a Christian.
(23) He shall be called a Nazarene.--For an account of Nazareth, see Note on Luke 1:26. Here it will be enough to deal with St. Matthew's reference to the name as in itself the fulfilment of a prophetic thought. He does not, as before, cite the words of any one prophet by name, but says generally that what he quotes had been spoken by or through the prophets. No such words are to be found in the Old Testament. It is not likely that the Evangelist would have quoted from any apocryphal prophecy, nor is there any trace of the existence of such a prophecy. The true explanation is to be found in the impression made on his mind by the verbal coincidence of fact with prediction. He had heard men speak with scorn of "the Nazarene," and yet the very syllables of that word had also fallen on his ears in one of the most glorious of the prophecies admitted to be Messianic--"There shall come forth a rod out of the stem of Jesse, and a Netzer (Branch) shall grow out of his roots" (Isaiah 11:1). So he found in the word of scorn the nomen et omen of glory. The town of Nazareth probably took its name from this meaning of the word, as pointing, like our -hurst and -holt, to the trees and shrubs for which it was conspicuous. The general reference to the prophets is explained by the fact that the same thought is expressed in Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12, though there the Hebrew word is Zemach, and not Netzer. A like train of thought is found in the language of Tertullian and other early Christian writers to their heathen opponents--"You call us Christians," they say," worshippers of Christos, but you pronounce the words Chrestiani and Chrestos, i.e., you give us a name which in your own language (Greek) means 'good,' and so you unconsciously bear testimony to the life we really lead." This seems the only tenable explanation of the passage. It is hardly likely that the Evangelist should have referred to the scorn with which Nazareth was regarded. Any reference to the Nazarite vow is out of the question, (1) because the two words are spelt differently, both in Greek and Hebrew, and (2) because our Lord's life represented quite a different aspect of holiness from that of which the Nazarite vow was the expression. That vow, as seen pre-eminently in the Baptist, represented the consecration which consists in separation from the world. The life of Christ manifested the higher form of consecration which is found in being in the world but not of it, mingling with the men and women who compose it, in order to purify and save.

Verse 23. - And he came and dwelt in a city called Nazareth. En-Nasira, now of from five thousand to six thousand souls, in the hills on the northern edge of the Plain of Esdraelon, not mentioned in the Old Testament or by Josephus. "Nazareth is a rose, and, like a rose, has the same rounded form, enclosed by mountains as the flower by its leaves" (Quaresimus, in Stanley, 'Sinai and Palestine,' p. 365). Observe the (:) in the Revised Version, showing that the following "fulfilment" is not to be considered as part of Joseph's intention. Dwelt; settled down after the exile life (cf Acts 7:4). That (ὅπως). The purpose lay in the Divine overruling of Joseph's action, ὄπως with πληρωθῇ, Matthew 8:17 and Matthew 13:35 only. In each case it is used with reference to general statements, i.e. it marks a less close connection than that implied by ἵνα. It might be fulfilled which was spoken by the prophets. He shall be called (Revised Version, that he should be called; ὅτι κληθήσεται; cf. also the Geneva) a Nazarene. The Revised Version expresses the fact that the quotation is not of words, but of substance, for although the recitative ὅτι is found in St. Matthew (Matthew 7:23; Matthew 9:18; Matthew 14:26; Matthew 27:43, 47) and even before verbal citations from Scripture after γέγραπται (Matthew 4:6) and ἀνέγνωετε (Matthew 21:16, contrast 42), yet it does not occur after the formula τὸ ῤηθέν κ.τ.λ. By the prophets. Not "in the prophets" (Acts 13:40), which might have preferred (yet cf. Hebrews 1:1) only to the book containing their writings, and then would not in itself have implied more than one passage there. The present phrase (διὰ τῶν προφητῶν) suggests personality rather than writing, and implies either that two or more prophets were the agents by whom the words were spoken, or, better, that in some way the whole company of the prophets (cf. Acts 3:25; Hebrews 1:1) spoke the message now summarized. In this way the phrase will indicate that even if the following words are found in the utterances of only one prophet, they also represent a phase of teaching common to all. A Nazarene. Those interpretations which connect this with נזר (nzr) ,

(1) in the sense of "separated" (Lightfoot, 'Hor. Hebr.'),

(a) generally (cf. Psalm 69:7);

(b) specifically as "Nazarite" (נזיר, Ναζηραῖος, so Tyndale to Rheims); or

(2) in the sense of "diadem" (נֵזֶר, "Zu Cronberg [נזרת] hat der Gekronte gewohnet," Bengel); are inadmissible in the light of the fact that, in Jewish writings, both "Nazareth" (נַצְרָת, Neub., 'Geogr.,' p. 190) and "Nazarene" (נוצרי) are from נצר (ntsr). Thus the reference to the prophets requires that they speak of Messiah by some term belonging to this root, and not to נזר (nzr). What this term is may be gathered from the true text of Talm. Bab., 'Sanh.,' 43a (cf. 'Levy,' s.v. נצר, and for the passage in full, Rabbinowicz, 'Var. Leer.'), where, after enumerating five disciples of Jesus the Nazarene (ישו הנוצרי), among them Netzer, a summary is given of their trial and condemnation. Of Netzer it is said, "They brought Netzer up for trial. He said to the judges, Shall Netzer be slain? It is written, 'A branch (netzer, נצר) out of his roots shall bear fruit (Isaiah 11:1).'They answered him, Yea, Netzer shall be slain. For it is written, 'But thou art cast forth away from thy sepulchre like an abominable branch'" (netzer, Isaiah 14:19). It does not now concern us to inquire which, if any, of the twelve disciples is here spoken of by the name of Netzer. But it is evident that the Jews

(1) connected this name closely with Jesus the Nazarene just before mentioned, and

(2) saw a connexion between it and "the Branch" of Isaiah 11:1. True that they rejected the disciple's application of the passage, but they did not reject the identity of the expressions. The application which was made, even according to the Talmud, is fully expressed by the evangelist here. There, as we may see if we read between the lines, the disciple claimed for his Christianity that it corresponded to the promise of Isaiah; here the evangelist more definitely claims a correspondence between that promise and Jesus. He is not concerned with deeper points of similarity, though they could not fail to suggest themselves both to him and to his readers, but merely notices that the very dwelling-place of Jesus answers to the promise of Messiah. Netzer he was to be; the Divine working brought it about that this, though in adjectival form, was his common appellation. Observe that

(1) to netzer in Isaiah 11:1 the word tsemah, corresponds in Jeremiah 23:5 and Zechariah 3:8;

(2) the fulfilment consists, not in carrying out a definite statement to its logical issue in history, but in the existence of a strange correspondence which implies Divine foresight and arrangement. Why Joseph settled at Nazareth rather than at any other spot in Galilee, St. Matthew gives no hint. The reason is found in the fact recorded by St. Luke that Mary (Luke 1:26) and Joseph (Luke 2:4) had lived there before the Birth. It is true that St. Matthew's account taken alone gives the impression that this was not the case, but the impression is not so strong as to warrant even the assertion that St. Matthew was ignorant of the earlier residence, much less that his account in fact contradicts St. Luke's. The mutual independence and the general trustworthiness of the two accounts of the Birth and Infancy is shown by the fact that in their less important details they cannot always be reconciled. (On our present difficulties in arranging the events recorded in Matthew 1:2 and Luke 1:2, cf. Ellicott, 'Lects.,' p. 70; Godet, 'Luke,' transl., 1. pp. 153-156.)



2:19-23 Egypt may serve to sojourn in, or take shelter in, for awhile, but not to abide in. Christ was sent to the lost sheep of the house of Israel, to them he must return. Did we but look upon the world as our Egypt, the place of our bondage and banishment, and heaven only as our Canaan, our home, our rest, we should as readily arise and depart thither, when we are called for, as Joseph did out of Egypt. The family must settle in Galilee. Nazareth was a place held in bad esteem, and Christ was crucified with this accusation, Jesus the Nazarene. Wherever Providence allots the bounds of our habitation, we must expect to share the reproach of Christ; yet we may glory in being called by his name, sure that if we suffer with him, we shall also be glorified with him.
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