Mazmur 2:1-3

Psalm 2 ¹ 

2:1 Why ²  do the nations rebel? ³ 

Why ⁴  are the countries ⁵  devising ⁶  plots that will fail? ⁷ 

2:2 The kings of the earth ⁸  form a united front; ⁹ 

the rulers collaborate ¹⁰ 

against the Lord and his anointed king. ¹¹ 

2:3 They say, ¹²  “Let’s tear off the shackles they’ve put on us! ¹³ 

Let’s free ourselves from ¹⁴  their ropes!”

Matius 2:3-4

2:3 When King Herod ¹⁵  heard this he was alarmed, and all Jerusalem with him. 2:4 After assembling all the chief priests and experts in the law, ¹⁶  he asked them where the Christ ¹⁷  was to be born.

Matius 2:16

2:16 When Herod ¹⁸  saw that he had been tricked by the wise men, he became enraged. He sent men ¹⁹  to kill all the children in Bethlehem ²⁰  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ²¹  went out and planned together to entrap him with his own words. ²² 

Matius 22:23

Marriage and the Resurrection

22:23 The same day Sadducees ²³  (who say there is no resurrection) ²⁴  came to him and asked him, ²⁵ 

Matius 22:34-35

The Greatest Commandment

22:34 Now when the Pharisees ²⁶  heard that he had silenced the Sadducees, ²⁷  they assembled together. ²⁸  22:35 And one of them, an expert in religious law, ²⁹  asked him a question to test ³⁰  him:

Matius 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 ³¹  planned to arrest Jesus by stealth and kill him.

Matius 27:1

Jesus Brought Before Pilate

27:1 When ³²  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

Yohanes 11:47-50

11:47 So the chief priests and the Pharisees ³³  called the council ³⁴  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, ³⁵  everyone will believe in him, and the Romans will come and take away our sanctuary ³⁶  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ³⁷  “You know nothing at all! 11:50 You do not realize ³⁸  that it is more to your advantage to have one man ³⁹  die for the people than for the whole nation to perish.” ⁴⁰ 

Kisah Para Rasul 4:16-17

4:16 saying, “What should we do with these men? For it is plain ⁴¹  to all who live in Jerusalem that a notable miraculous sign ⁴²  has come about through them, ⁴³  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁴⁴  to anyone in this name.”

Kisah Para Rasul 4:25-28

4:25 who said by the Holy Spirit through ⁴⁵  your servant David our forefather, ⁴⁶ 

‘Why do the nations ⁴⁷  rage, ⁴⁸ 

and the peoples plot foolish ⁴⁹  things?

4:26 The kings of the earth stood together, ⁵⁰ 

and the rulers assembled together,

against the Lord and against his ⁵¹  Christ.’ ⁵² 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁵³  your holy servant Jesus, whom you anointed, ⁵⁴  4:28 to do as much as your power ⁵⁵  and your plan ⁵⁶  had decided beforehand ⁵⁷  would happen.

[2:1]  ¹ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ² tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ³ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ⁴ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ⁵ tn Or “peoples” (so many English versions).

[2:1]  ⁶ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ⁷ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ⁸ 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]  ⁹ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ¹⁰ 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]  ¹¹ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ¹² tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ¹³ 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]  ¹⁴ tn Heb “throw off from us.”

[2:3]  ¹⁵ sn See the note on King Herod in 2:1.

[2:4]  ¹⁶ 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]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:4]  sn See the note on Christ in 1:16.

[2:16]  ¹⁸ 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]  ¹⁹ tn Or “soldiers.”

[2:16]  ²⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[22:15]  ²¹ sn See the note on Pharisees in 3:7.

[22:15]  ²² tn Grk “trap him in word.”

[22:23]  ²³ sn See the note on Sadducees in 3:7.

[22:23]  ²⁴ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ²⁵ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:34]  ²⁶ sn See the note on Pharisees in 3:7.

[22:34]  ²⁷ sn See the note on Sadducees in 3:7.

[22:34]  ²⁸ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[22:35]  ²⁹ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.

[22:35]  ³⁰ tn Grk “testing.” The participle, however, is telic in force.

[26:4]  ³¹ tn Here καί (kai) has not been translated.

[27:1]  ³² tn Here δέ (de) has not been translated.

[11:47]  ³³ 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]  ³⁴ 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]  ³⁵ tn Grk “If we let him do thus.”

[11:48]  ³⁶ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ³⁷ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ³⁸ tn Or “you are not considering.”

[11:50]  ³⁹ 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]  ⁴⁰ 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.

[4:16]  ⁴¹ tn Or “evident.”

[4:16]  ⁴² tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁴³ tn Or “has been done by them.”

[4:17]  ⁴⁴ tn Or “speak no longer.”

[4:25]  ⁴⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ⁴⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ⁴⁷ tn Or “Gentiles.”

[4:25]  ⁴⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁴⁹ tn Or “futile”; traditionally, “vain.”

[4:26]  ⁵⁰ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁵¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ⁵² sn A quotation from Ps 2:1-2.

[4:27]  ⁵³ 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]  ⁵⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁵⁵ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁵⁶ tn Or “purpose,” “will.”

[4:28]  ⁵⁷ 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.