Matthew 2:13-16

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.” 2:14 Then he got up, took the child and his mother during ⁴  the night, and went to Egypt. 2:15 He stayed there until Herod ⁵  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ⁶ 

2:16 When Herod ⁷  saw that he had been tricked by the wise men, he became enraged. He sent men ⁸  to kill all the children in Bethlehem ⁹  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

Matthew 26:3-4

26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 26:4 They ¹⁰  planned to arrest Jesus by stealth and kill him.

Matthew 27:1-2

Jesus Brought Before Pilate

27:1 When ¹¹  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They ¹²  tied him up, led him away, and handed him over to Pilate ¹³  the governor. ¹⁴ 

Genesis 37:18-20

37:18 Now Joseph’s brothers ¹⁵  saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! ¹⁶  37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ¹⁷  animal ate him. Then we’ll see how his dreams turn out!” ¹⁸ 

Psalms 2:2-8

2:2 The kings of the earth ¹⁹  form a united front; ²⁰ 

the rulers collaborate ²¹ 

against the Lord and his anointed king. ²² 

2:3 They say, ²³  “Let’s tear off the shackles they’ve put on us! ²⁴ 

Let’s free ourselves from ²⁵  their ropes!”

2:4 The one enthroned ²⁶  in heaven laughs in disgust; ²⁷ 

the Lord taunts ²⁸  them.

2:5 Then he angrily speaks to them

and terrifies them in his rage, ²⁹  saying, ³⁰ 

2:6 “I myself ³¹  have installed ³²  my king

on Zion, my holy hill.”

2:7 The king says, ³³  “I will announce the Lord’s decree. He said to me: ³⁴ 

‘You are my son! ³⁵  This very day I have become your father!

2:8 Ask me,

and I will give you the nations as your inheritance, ³⁶ 

the ends of the earth as your personal property.

Mark 12:7-8

12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ 12:8 So ³⁷  they seized him, ³⁸  killed him, and threw his body ³⁹  out of the vineyard. ⁴⁰ 

Luke 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

John 11:47-53

11:47 So the chief priests and the Pharisees ⁴¹  called the council ⁴²  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, ⁴³  everyone will believe in him, and the Romans will come and take away our sanctuary ⁴⁴  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁴⁵  “You know nothing at all! 11:50 You do not realize ⁴⁶  that it is more to your advantage to have one man ⁴⁷  die for the people than for the whole nation to perish.” ⁴⁸  11:51 (Now he did not say this on his own, ⁴⁹  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ⁵⁰  11:52 and not for the Jewish nation ⁵¹  only, ⁵²  but to gather together ⁵³  into one the children of God who are scattered.) ⁵⁴  11:53 So from that day they planned together to kill him.

Acts 4:27-28

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁵⁵  your holy servant Jesus, whom you anointed, ⁵⁶  4:28 to do as much as your power ⁵⁷  and your plan ⁵⁸  had decided beforehand ⁵⁹  would happen.

Acts 5:24-28

5:24 Now when the commander ⁶⁰  of the temple guard ⁶¹  and the chief priests heard this report, ⁶²  they were greatly puzzled concerning it, ⁶³  wondering what this could ⁶⁴  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁶⁵  and teaching ⁶⁶  the people!” 5:26 Then the commander ⁶⁷  of the temple guard ⁶⁸  went with the officers ⁶⁹  and brought the apostles ⁷⁰  without the use of force ⁷¹  (for they were afraid of being stoned by the people). ⁷² 

5:27 When they had brought them, they stood them before the council, ⁷³  and the high priest questioned ⁷⁴  them, 5:28 saying, “We gave ⁷⁵  you strict orders ⁷⁶  not to teach in this name. ⁷⁷  Look, ⁷⁸  you have filled Jerusalem ⁷⁹  with your teaching, and you intend to bring this man’s blood ⁸⁰  on us!”

[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.

[2:14]  ⁴ tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).

[2:15]  ⁵ sn See the note on King Herod in 2:1.

[2:15]  ⁶ sn A quotation from Hos 11:1.

[2:16]  ⁷ 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]  ⁸ tn Or “soldiers.”

[2:16]  ⁹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[26:4]  ¹⁰ tn Here καί (kai) has not been translated.

[27:1]  ¹¹ tn Here δέ (de) has not been translated.

[27:2]  ¹² tn Here καί (kai) has not been translated.

[27:2]  ¹³ tc Most mss (A C W Θ 0250 Ë^1,13 Ï latt) have Ποντίῳ (Pontiw, “Pontius”) before Πιλάτῳ (Pilatw, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.

[27:2]  ¹⁴ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.

[37:18]  ¹⁵ tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[37:19]  ¹⁶ tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

[37:20]  ¹⁷ 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]  ¹⁸ tn Heb “what his dreams will be.”

[2:2]  ¹⁹ 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]  ²⁰ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ²¹ 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]  ²² tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ²³ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ²⁴ 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]  ²⁵ tn Heb “throw off from us.”

[2:4]  ²⁶ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ²⁷ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ²⁸ tn Or “scoffs at”; “derides”; “mocks.”

[2:5]  ²⁹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ³⁰ tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:6]  ³¹ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ³² tn Or perhaps “consecrated.”

[2:7]  ³³ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ³⁴ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ³⁵ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[2:8]  ³⁶ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[12:8]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:8]  ³⁸ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[12:8]  ³⁹ tn Grk “him.”

[12:8]  ⁴⁰ sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.

[11:47]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Grk “If we let him do thus.”

[11:48]  ⁴⁴ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ⁴⁵ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ⁴⁶ tn Or “you are not considering.”

[11:50]  ⁴⁷ 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]  ⁴⁸ 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.

[11:51]  ⁴⁹ tn Grk “say this from himself.”

[11:51]  ⁵⁰ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[11:52]  ⁵¹ tn See the note on the word “nation” in the previous verse.

[11:52]  ⁵² sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ⁵³ tn Grk “that he might gather together.”

[11:52]  ⁵⁴ sn This is a parenthetical note by the author.

[4:27]  ⁵⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁵⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁵⁷ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁵⁸ tn Or “purpose,” “will.”

[4:28]  ⁵⁹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[5:24]  ⁶⁰ tn Or “captain.”

[5:24]  ⁶¹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ⁶² tn Grk “heard these words.”

[5:24]  ⁶³ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁶⁴ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁶⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁶⁶ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁶⁷ tn Or “captain.”

[5:26]  ⁶⁸ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ⁶⁹ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁷⁰ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁷¹ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁷² tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁷³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁷⁴ tn Or “interrogated,” “asked.”

[5:28]  ⁷⁵ 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]  ⁷⁶ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁷⁷ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁷⁸ 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]  ⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁸⁰ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”