Mark 12:12

12:12 Now ¹  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ²  they left him and went away. ³ 

Genesis 3:15

3:15 And I will put hostility ⁴  between you and the woman

and between your offspring and her offspring; ⁵ 

her offspring will attack ⁶  your head,

and ⁷  you ⁸  will attack her offspring’s heel.” ⁹ 

Genesis 37:20

37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ¹⁰  animal ate him. Then we’ll see how his dreams turn out!” ¹¹ 

Psalms 2:2-3

2:2 The kings of the earth ¹²  form a united front; ¹³ 

the rulers collaborate ¹⁴ 

against the Lord and his anointed king. ¹⁵ 

2:3 They say, ¹⁶  “Let’s tear off the shackles they’ve put on us! ¹⁷ 

Let’s free ourselves from ¹⁸  their ropes!”

Psalms 22:12-15

22:12 Many bulls ¹⁹  surround me;

powerful bulls of Bashan ²⁰  hem me in.

22:13 They ²¹  open their mouths to devour me ²² 

like a roaring lion that rips its prey. ²³ 

22:14 My strength drains away like water; ²⁴ 

all my bones are dislocated;

my heart ²⁵  is like wax;

it melts away inside me.

22:15 The roof of my mouth ²⁶  is as dry as a piece of pottery;

my tongue sticks to my gums. ²⁷ 

You ²⁸  set me in the dust of death. ²⁹ 

Isaiah 49:7

49:7 This is what the Lord,

the protector ³⁰  of Israel, their Holy One, ³¹  says

to the one who is despised ³²  and rejected ³³  by nations, ³⁴ 

a servant of rulers:

“Kings will see and rise in respect, ³⁵ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Isaiah 53:7-8

53:7 He was treated harshly and afflicted, ³⁶ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ³⁷ 

53:8 He was led away after an unjust trial ³⁸  –

but who even cared? ³⁹ 

Indeed, he was cut off from the land of the living; ⁴⁰ 

because of the rebellion of his own ⁴¹  people he was wounded.

Matthew 2:3-13

2:3 When King Herod ⁴²  heard this he was alarmed, and all Jerusalem with him. 2:4 After assembling all the chief priests and experts in the law, ⁴³  he asked them where the Christ ⁴⁴  was to be born. 2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ⁴⁵ 

2:7 Then Herod ⁴⁶  privately summoned the wise men and determined from them when the star had appeared. 2:8 He ⁴⁷  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.” 2:9 After listening to the king they left, and once again ⁴⁸  the star they saw when it rose ⁴⁹  led them until it stopped above the place where the child was. 2:10 When they saw the star they shouted joyfully. ⁵⁰  2:11 As they came into the house and saw the child with Mary his mother, they bowed down ⁵¹  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ⁵²  and myrrh. ⁵³  2:12 After being warned in a dream not to return to Herod, ⁵⁴  they went back by another route to their own country.

The Escape to Egypt

2:13 After they had gone, an ⁵⁵  angel of the Lord ⁵⁶  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ⁵⁷  is going to look for the child to kill him.”

Matthew 2:16

2:16 When Herod ⁵⁸  saw that he had been tricked by the wise men, he became enraged. He sent men ⁵⁹  to kill all the children in Bethlehem ⁶⁰  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

John 11:47-50

11:47 So the chief priests and the Pharisees ⁶¹  called the council ⁶²  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ⁶³  everyone will believe in him, and the Romans will come and take away our sanctuary ⁶⁴  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁶⁵  “You know nothing at all! 11:50 You do not realize ⁶⁶  that it is more to your advantage to have one man ⁶⁷  die for the people than for the whole nation to perish.” ⁶⁸ 

Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ⁶⁹  by nailing him to a cross at the hands of Gentiles. ⁷⁰ 

Acts 5:28

5:28 saying, “We gave ⁷¹  you strict orders ⁷²  not to teach in this name. ⁷³  Look, ⁷⁴  you have filled Jerusalem ⁷⁵  with your teaching, and you intend to bring this man’s blood ⁷⁶  on us!”

Acts 7:52

7:52 Which of the prophets did your ancestors ⁷⁷  not persecute? ⁷⁸  They ⁷⁹  killed those who foretold long ago the coming of the Righteous One, ⁸⁰  whose betrayers and murderers you have now become! ⁸¹ 

Acts 13:27-28

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁸²  him, ⁸³  and they fulfilled the sayings ⁸⁴  of the prophets that are read every Sabbath by condemning ⁸⁵  him. ⁸⁶  13:28 Though ⁸⁷  they found ⁸⁸  no basis ⁸⁹  for a death sentence, ⁹⁰  they asked Pilate to have him executed.

[12:12]  ¹ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ³ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[3:15]  ⁴ tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ⁵ sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ⁶ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ⁷ tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ⁸ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ⁹ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[37:20]  ¹⁰ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ¹¹ tn Heb “what his dreams will be.”

[2:2]  ¹² sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ¹³ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ¹⁴ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ¹⁵ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ¹⁶ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ¹⁷ tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  ¹⁸ tn Heb “throw off from us.”

[22:12]  ¹⁹ sn The psalmist figuratively compares his enemies to dangerous bulls.

[22:12]  ²⁰ sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.

[22:13]  ²¹ tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”

[22:13]  ²² tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).

[22:13]  ²³ tn Heb “a lion ripping and roaring.”

[22:14]  ²⁴ tn Heb “like water I am poured out.”

[22:14]  ²⁵ sn The heart is viewed here as the seat of the psalmist’s strength and courage.

[22:15]  ²⁶ tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.

[22:15]  ²⁷ tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”

[22:15]  ²⁸ sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).

[22:15]  ²⁹ sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.

[49:7]  ³⁰ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ³¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ³² tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ³³ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ³⁴ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ³⁵ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[53:7]  ³⁶ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ³⁷ sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[53:8]  ³⁸ tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”

[53:8]  ³⁹ tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.

[53:8]  ⁴⁰ sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.

[53:8]  ⁴¹ tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).

[2:3]  ⁴² sn See the note on King Herod in 2:1.

[2:4]  ⁴³ tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:4]  ⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:6]  ⁴⁵ sn A quotation from Mic 5:2.

[2:7]  ⁴⁶ sn See the note on King Herod in 2:1.

[2:8]  ⁴⁷ tn Here καί (kai) has not been translated.

[2:9]  ⁴⁸ tn Grk “and behold the star.”

[2:9]  ⁴⁹ tn See the note on the word “rose” in 2:2.

[2:10]  ⁵⁰ tn Grk “they rejoiced with very great joy.”

[2:11]  ⁵¹ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ⁵² sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ⁵³ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[2:12]  ⁵⁴ sn See the note on King Herod in 2:1.

[2:13]  ⁵⁵ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:13]  ⁵⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ⁵⁷ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[2:16]  ⁵⁸ sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

[2:16]  ⁵⁹ tn Or “soldiers.”

[2:16]  ⁶⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[11:47]  ⁶¹ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ⁶² tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ⁶³ tn Grk “If we let him do thus.”

[11:48]  ⁶⁴ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ⁶⁵ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ⁶⁶ tn Or “you are not considering.”

[11:50]  ⁶⁷ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ⁶⁸ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[2:23]  ⁶⁹ tn Or “you killed.”

[2:23]  ⁷⁰ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[5:28]  ⁷¹ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁷² tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁷³ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁷⁴ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁷⁶ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[7:52]  ⁷⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁷⁸ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁷⁹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁸⁰ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁸¹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[13:27]  ⁸² tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁸³ tn Grk “this one.”

[13:27]  ⁸⁴ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ⁸⁵ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁸⁶ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ⁸⁷ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ⁸⁸ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁸⁹ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁹⁰ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.