Matthew 2:13

The Escape to Egypt

2:13 After they had gone, an ¹  angel of the Lord ²  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 ³  is going to look for the child to kill him.”

Matthew 4:12

Preaching in Galilee

4:12 Now when Jesus ⁴  heard that John had been imprisoned, ⁵  he went into Galilee.

Matthew 12:14-15

12:14 But the Pharisees went out and plotted against him, as to how they could assassinate ⁶  him.

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ⁷  crowds ⁸  followed him, and he healed them all.

Luke 4:29-31

4:29 They got up, forced ⁹  him out of the town, ¹⁰  and brought him to the brow of the hill on which their town was built, so that ¹¹  they could throw him down the cliff. ¹²  4:30 But he passed through the crowd ¹³  and went on his way. ¹⁴ 

Ministry in Capernaum

4:31 So ¹⁵  he went down to Capernaum, ¹⁶  a town ¹⁷  in Galilee, and on the Sabbath he began to teach the people. ¹⁸ 

John 7:1

The Feast of Tabernacles

7:1 After this ¹⁹  Jesus traveled throughout Galilee. ²⁰  He ²¹  stayed out of Judea ²²  because the Jewish leaders ²³  wanted ²⁴  to kill him.

John 10:39-42

10:39 Then ²⁵  they attempted ²⁶  again to seize him, but he escaped their clutches. ²⁷ 

10:40 Jesus ²⁸  went back across the Jordan River ²⁹  again to the place where John ³⁰  had been baptizing at an earlier time, ³¹  and he stayed there. 10:41 Many ³²  came to him and began to say, “John ³³  performed ³⁴  no miraculous sign, but everything John said about this man ³⁵  was true!” 10:42 And many believed in Jesus ³⁶  there.

John 11:53-54

11:53 So from that day they planned together to kill him.

11:54 Thus Jesus no longer went ³⁷  around publicly ³⁸  among the Judeans, ³⁹  but went away from there to the region near the wilderness, to a town called Ephraim, ⁴⁰  and stayed there with his disciples.

Acts 8:1

8:1 And Saul agreed completely with killing ⁴¹  him.

Saul Begins to Persecute the Church

Now on that day a great ⁴²  persecution began ⁴³  against the church in Jerusalem, ⁴⁴  and all ⁴⁵  except the apostles were forced to scatter throughout the regions ⁴⁶  of Judea and Samaria.

Acts 9:24-25

9:24 but Saul learned of their plot against him. ⁴⁷  They were also watching ⁴⁸  the city gates ⁴⁹  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ⁵⁰  in the wall by lowering him in a basket. ⁵¹ 

Acts 13:50-51

13:50 But the Jews incited ⁵²  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ⁵³  of their region. 13:51 So after they shook ⁵⁴  the dust off their feet ⁵⁵  in protest against them, they went to Iconium. ⁵⁶ 

Acts 14:6-7

14:6 Paul and Barnabas ⁵⁷  learned about it ⁵⁸  and fled to the Lycaonian cities of Lystra ⁵⁹  and Derbe ⁶⁰  and the surrounding region. 14:7 There ⁶¹  they continued to proclaim ⁶²  the good news.

Acts 14:19-20

14:19 But Jews came from Antioch ⁶³  and Iconium, ⁶⁴  and after winning ⁶⁵  the crowds over, they stoned ⁶⁶  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ⁶⁷  into the city. On ⁶⁸  the next day he left with Barnabas for Derbe. ⁶⁹ 

Acts 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁷⁰  at once, during the night. When they arrived, ⁷¹  they went to the Jewish synagogue. ⁷² 

Acts 17:14

17:14 Then the brothers sent Paul away to the coast ⁷³  at once, but Silas and Timothy remained in Berea. ⁷⁴ 

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁷⁵  them and saying farewell, ⁷⁶  he left to go to Macedonia. ⁷⁷ 

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

[2:13]  ³ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[4:12]  ⁴ tn Grk “he.”

[4:12]  ⁵ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[12:14]  ⁶ tn Grk “destroy.”

[12:15]  ⁷ tn Here καί (kai) has not been translated.

[12:15]  ⁸ tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

[4:29]  ⁹ tn Grk “cast.”

[4:29]  ¹⁰ tn Or “city.”

[4:29]  ¹¹ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ¹² sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[4:30]  ¹³ tn Grk “their midst.”

[4:30]  ¹⁴ tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[4:31]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ¹⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  ¹⁷ tn Or “city.”

[4:31]  ¹⁸ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[7:1]  ¹⁹ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ²⁰ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ²¹ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ²² tn Grk “he did not want to travel around in Judea.”

[7:1]  ²³ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ²⁴ tn Grk “were seeking.”

[10:39]  ²⁵ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ²⁶ tn Grk “they were seeking.”

[10:39]  ²⁷ tn Grk “he departed out of their hand.”

[10:40]  ²⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ²⁹ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ³⁰ sn John refers to John the Baptist.

[10:40]  ³¹ tn Grk “formerly.”

[10:41]  ³² tn Grk “And many.” 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.

[10:41]  ³³ sn John refers to John the Baptist.

[10:41]  ³⁴ tn Grk “did.”

[10:41]  ³⁵ tn Grk “this one.”

[10:42]  ³⁶ tn Grk “in him.”

[11:54]  ³⁷ tn Grk “walked.”

[11:54]  ³⁸ tn Or “openly.”

[11:54]  ³⁹ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ⁴⁰ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[8:1]  ⁴¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁴² tn Or “severe.”

[8:1]  ⁴³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁴⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁴⁶ tn Or “countryside.”

[9:24]  ⁴⁷ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁴⁸ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁴⁹ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ⁵⁰ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ⁵¹ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[13:50]  ⁵² tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁵³ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[13:51]  ⁵⁴ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ⁵⁵ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ⁵⁶ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[14:6]  ⁵⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ⁵⁸ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ⁵⁹ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  ⁶⁰ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  ⁶¹ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ⁶² tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:19]  ⁶³ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  ⁶⁴ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ⁶⁵ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁶⁶ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  ⁶⁷ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ⁶⁸ tn Grk “And on.” 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.

[14:20]  ⁶⁹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[17:10]  ⁷⁰ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  ⁷¹ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ⁷² sn See the note on synagogue in 6:9.

[17:14]  ⁷³ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ⁷⁴ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[20:1]  ⁷⁵ tn Or “exhorting.”

[20:1]  ⁷⁶ tn Or “and taking leave of them.”

[20:1]  ⁷⁷ sn Macedonia was the Roman province of Macedonia in Greece.