☰ Matthew 2
2
1  After Jesus was born in Bethlehem1 2  saying, “Where is the one who is born king of the Jews? For we saw his star when it rose6 and have come to worship him.” 3  When King Herod7 heard this he was alarmed, and all Jerusalem with him. 4  After assembling all the chief priests and experts in the law,8 he asked them where the Christ9 was to be born. 5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:
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.’”10
7  Then Herod11 privately summoned the wise men and determined from them when the star had appeared. 8  He12 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.” 9  After listening to the king they left, and once again13 the star they saw when it rose14 led them until it stopped above the place where the child was. 10  When they saw the star they shouted joyfully.15 11  As they came into the house and saw the child with Mary his mother, they bowed down16 and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense,17 and myrrh.18 12  After being warned in a dream not to return to Herod,19 they went back by another route to their own country.
The Escape to Egypt
13  After they had gone, an20 angel of the Lord21 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 Herod22 is going to look for the child to kill him.” 14  Then he got up, took the child and his mother during23 the night, and went to Egypt. 15  He stayed there until Herod24 died. In this way what was spoken by the Lord through the prophet was fulfilled : “I called my Son out of Egypt.”25
16  When Herod26 saw that he had been tricked by the wise men, he became enraged. He sent men27 to kill all the children in Bethlehem28 and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. 17  Then what was spoken by Jeremiah the prophet was fulfilled:
18 “ A voice was heard in Ramah,
weeping and loud wailing,29
Rachel weeping for her children,
and she did not want to be comforted, because they were30 gone.”31
The Return to Nazareth
19  After Herod32 had died, an33 angel of the Lord34 appeared in a dream to Joseph in Egypt 20  saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.” 21  So35 he got up and took the child and his mother and returned to the land of Israel. 22  But when he heard that Archelaus36 was reigning over Judea in place of his father Herod,37 he was afraid to go there. After being warned in a dream, he went to the regions of Galilee. 23  He came to a town called Nazareth38 and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus39 would be called a Nazarene.40
1 2:1 map: For location see . 6 2:2 tn: Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”). 7 2:3 sn: See the note on King Herod in 2:1. 8 2:4 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. 9 2:4 tn: Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn: See the note on Christ in 1:16. 10 2:6 sn: A quotation from Mic 5:2. 11 2:7 sn: See the note on King Herod in 2:1. 12 2:8 tn: Here καί (kai) has not been translated. 13 2:9 tn: Grk “and behold the star.” 14 2:9 tn: See the note on the word “rose” in 2:2. 15 2:10 tn: Grk “they rejoiced with very great joy.” 16 2:11 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.” 17 2:11 sn: Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212). 18 2:11 sn: Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial. 19 2:12 sn: See the note on King Herod in 2:1. 20 2:13 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). 21 2:13 tn: Or “the angel of the Lord.” See the note on the word “Lord” in 1:20. 22 2:13 sn: See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne. 23 2:14 tn: The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124). 24 2:15 sn: See the note on King Herod in 2:1. 25 2:15 sn: A quotation from Hos 11:1. 26 2:16 sn: See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13. 27 2:16 tn: Or “soldiers.” 28 2:16 map: For location see . 29 2:18 tc: The LXX of Jer 38:15 ( 31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 Ë13 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno” kai klauqmo” kai odurmo”). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 Ë1 pc lat co). 30 2:18 tn: Grk “are”; the Greek text uses a present tense verb. 31 2:18 sn: A quotation from Jer 31:15. 32 2:19 sn: See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee. 33 2:19 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). 34 2:19 tn: Or “the angel of the Lord.” See the note on the word “Lord” in 1:20. 35 2:21 tn: Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions. 36 2:22 sn: Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee. 37 2:22 sn: See the note on King Herod in 2:1. 38 2:23 sn: Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her. map: For location see . 39 2:23 tn: There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers. 40 2:23 tn: The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.
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