Matius 27:1

Jesus Brought Before Pilate

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

Markus 3:6

3:6 So ²  the Pharisees ³  went out immediately and began plotting with the Herodians, ⁴  as to how they could assassinate ⁵  him.

Lukas 6:11

6:11 But they were filled with mindless rage ⁶  and began debating with one another what they would do ⁷  to Jesus.

Yohanes 5:18

5:18 For this reason the Jewish leaders ⁸  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

Yohanes 10:39

10:39 Then ⁹  they attempted ¹⁰  again to seize him, but he escaped their clutches. ¹¹ 

Yohanes 11:53

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

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ¹²  had given orders that anyone who knew where Jesus ¹³  was should report it, so that they could arrest ¹⁴  him.) ¹⁵ 

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

[3:6]  ² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ³ sn See the note on Pharisees in 2:16.

[3:6]  ⁴ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ⁵ tn Grk “destroy.”

[6:11]  ⁶ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ⁷ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[5:18]  ⁸ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[10:39]  ⁹ 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]  ¹⁰ tn Grk “they were seeking.”

[10:39]  ¹¹ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[11:57]  ¹² 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.

[11:57]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ¹⁴ tn Or “could seize.”

[11:57]  ¹⁵ sn This is a parenthetical note by the author.