Matthew Chapter Two
The Magi Come
2:1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, 2 saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5 They told him, “In Bethlehem of Judea, for so it is written by the prophet: 6 “ ‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel.’ ”
In this chapter we are introduced to a number of people and places that play major roles in the gospels. In the New Testament the name ‘Herod’ will apply to four different individuals (see “Meet the Herods” below). Here the name refers to the son of Antipater, often called “Herod the Great,” as he built and enlarged many cities, provided gymnasiums, built theaters and even expanded and rebuilt the Temple in Jerusalem. Sadly, that title did not apply to the way he treated others, as he was notoriously cruel, often jealous and would not trust anyone, including family. The Emperor Augustus once joked, “It was better to be Herod’s pig than his son.”[1] Herod was an Idumean (Idumaea is the Greek name for Edom, therefore Herod could also be called an Edomite), even though not an Israelite, history records him as being a practicing Jew.
The text states that this next event occurred after Jesus was born, but it does not state how long afterwards. Due to the propensity of compressing the timeline of the “Christmas Story,” many Christians may be unaware that the following story occurred later, perhaps much later, based on the context it is likely it took place approximately two years after Jesus was born (see verse 16). The narrative begins with wise men showing up in Jerusalem asking questions about the king of the Jews. Before continuing, we need to identify who these “wise men” were.
The words translated as “wise men” is the Greek word ‘magoi’,[2] the plural name (or title) given to the priests and wise men among the Medes, Persians, and Babylonians. They were considered great and powerful men (the word ‘mégas’,[3] meaning ‘great’ is derived from the same stem). They specialized in a variety of subjects including astrology, philosophy, and enchantment and were well known for their ‘magic’. The Chaldeans called them ‘sophós’,[4] meaning wise. There is no reference to their number, the concept of being three individuals comes from the idea that three gifts were given (see verse eleven). The source of the supposed names Melchior, Caspar, and Balthazar is unknown and are considered folklore. It is believed that they came in a group much larger than three individuals, some sources state they traveled in groups numbering twelve, fourteen, or more. Many Bible versions translate the Magi as being kings, however, there is no reliable historic document that supports that claim. It is believed that the reference to them being kings was contrived from a misinterpretation of Psalm 72:10.[5]
The text states they came from the east. It is interesting to note that almost due east of Jerusalem was the city of Susa (also known as Shushan) one of the capital cities for the Persian-Mede Empire (see Esther 1:5, see also “Daniel and the Magi” below). During this time in the story of Jesus, the Roman Empire had ongoing skirmishes and conflicts with the Parthian Empire. Seeing these influential men come from such a distance may have alarmed the people into thinking that an invasion was imminent. Which could explain why Herod and all of Jerusalem were troubled (see verse 3).
The Magi asked, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” The phrase “king of the Jews,” without a doubt upset and stirred up the jealous emotions of Herod, as he was appointed the king of Judea and undoubtedly considered himself as the king of the Jews. Being born a king is a curious statement as those even in royal lineage are rarely referred to as king when they are born, but they knew something that Herod did not, the one born is the eternal King of all kings. They continue by saying they saw His star in the sky and that they came to worship Him.
Herod assembled the chief priests and scribes to aid in answering their question (note that the reference to the chief priests is plural, based on the Old Testament law there should only be one).[6] They tell the Magi that according to the prophet Micah, the king of the Jews would be born in Bethlehem in the land of Judah, which was nearby (a little over five miles away).
2:7 Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. 8 And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” 9 After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. 12 And being warned in a dream not to return to Herod, they departed to their own country by another way.
The king attempted to deceive the wise men, he first faked his enthusiasm and then asked them when they first saw the star appear in the sky, undoubtedly to determine the approximate age of the child. Then he asked them to report back to him so that he could worship him too. This must have pleased the Magi, so they left and shortly afterwards saw the star. The wording in verses 9-10 seem to imply that the star appeared again (it may have been visually blocked by clouds or was gone for awhile) and the men were overjoyed in seeing it return, this time resting over a house where the child was (the star may have been able to directly illuminate the house). Note that they are now in a house (Greek ‘oikían’,[7] a house, building, or dwelling), not a temporary location with a manger for a bed (see Luke 2:7), although still likely in Bethlehem they were now staying in a house, which would also support the later arrival of the Magi.
The wise men entered the house and they saw the child with Mary and they fell to the floor before Him and worshiped Him (Greek ‘prosekynēsan’,[8] literally meaning to kiss toward someone, showing respect, to prostrate before, or do obeisance). Then they presented Him with gifts or gold, frankincense, and myrrh. When they departed, they went back to their country a different route as they were warned in a dream to avoid Herod.
Considerations
Herod is the name of four people in the New Testament, each being Idumean by descent, and each were given authority over the Jewish nation in whole or in part by Roman authority. Most of their history is known to us from the work of the historian Josephus (see below).
(I) Herod, surnamed the Great (Matt. 2:1, 3, 7, 12, 13, 15, 16, 19, 22; Luke 1:5), the son of Antipater, an Idumean in high favor with Julius Caesar. At the age of fifteen, Herod was made procurator of Galilee in which he was confirmed by Antony with the title of tetrarch, about 41 B.C. An opposite faction caused him to flee to Rome where, through the help of Antony, he was declared king of Judea. He collected an army, recovered Jerusalem, and extirpated the Maccabean family in 37 B.C. After the battle of Actium, he joined the party of Octavius, who confirmed him in his possessions. He then rebuilt and decorated the temple of Jerusalem, built and enlarged many cities, especially Caesarea, and erected theaters and gymnasiums in both of these places. He was notorious for his jealousy and cruelty, even putting to death his own wife, Mariamne, and her two sons, Alexander and Aristobulus. He died in A.D. 2 at seventy years of age after a reign of about forty years. It was near the close of his life that Jesus was born and the massacre of infants took place in Bethlehem (Matt. 2:16). At Herod’s death, half of his kingdom (Idumea, Judea, and Samaria) was given by Augustus to Herod’s son Archelaus with the title of ethnarch. See Archélaos (745). Augustus divided the remaining half between two of Herod’s other sons, Herod Antipas and Philip, with the title of tetrarchs, the former having Galilee and Perea, and the latter Batanea, Trachonitis, and Auranitis (Luke 3:1).
(II) Herod Antipas, often called Herod the tetrarch (Matt. 14:1, 3, 6; Mark 6:14, 16–18, 20–22; 8:15; Luke 3:1, 19; 8:3; 9:7, 9; 13:31; 23:7, 8, 11, 12, 15; Acts 4:27; 13:1), the son of Herod the Great by Malthace, and brother to Archelaus. After his father’s death, Augustus gave him Galilee and Perea with the title of tetrarch (Luke 3:1) for which he is called by the general title of king (Matt. 14:9; Mark 6:14). He first married a daughter of Aretas whom he dismissed on becoming enamored with Herodias. See Arétas (702). He induced Herodias, who was his own niece and the wife of his brother, Philip Herod, to leave her husband and live with him. It was for the bold remonstrance of this evil that John the Baptist was put to death through the contrivance of Herodias (Mark 6:17ff.). Herod went to Rome at the instigation of Herodias to ask for the title and rank of king. However, there he was accused before Caligula at the insistence of Herod Agrippa the elder, Herodias’ own brother, and banished with her to Lugdumun (Lyons) in Gaul, France, about A.D. 41. His territories were given to Herod Agrippa. In Mark 8:15, the name Herod is used collectively for Herodians.
(III) Herod Agrippa the elder (Acts 12:1, 6, 11, 19–21; 23:35), mentioned by Josephus as Agrippa. He was the grandson of Herod the Great and Mariamne, the son of Aristobulus. On the accession of Caligula, he received, along with the title of king, the provinces which had belonged to his uncle Philip and Lysanias, to which were added those of Herod Antipas. In A.D. 43, Claudius gave him all those parts of Judea and Samaria which had belonged to Herod the Great. He died suddenly and miserably at Caesarea in A.D. 44 (Acts 12:21–23).
(IV) Herod Agrippa the younger, called by Josephus and in the NT as Agrippa (Acts 25:13, 22–24, 26; 26:1, 2, 7, 19, 27, 28, 32). He was the son of the elder Herod Agrippa and at his father’s death received from Claudius the kingdom of Chalcis which had belonged to his uncle Herod, he being then seventeen years old. In A.D. 53, he was transferred with the title of king to the provinces which his father at first possessed (Batanea, Trachonitis, Auranitis, and Abilene), to which other cities were afterwards added. Paul was brought before him by Festus.[9]
Where did the Magi learn about Judaism, let alone know about the coming king of the Jews? As scholars, they may have been aware of other religions or perhaps during Judah’s captivity in Babylon they may have spent time with rabbis or with various Jewish leaders. However, every time we read about magicians, enchanters, astrologers, and the like in the Old Testament (Pharaoh’s court, Babylon, etc.), they typically represent powers of darkness or desire to deceive and have nothing in common with God’s people, or have any interest in learning about God. The wise men depicted in Matthew chapter two are more than just informed, they traveled a long distance to get there (during those days the route from Susa to Jerusalem would have required several months as there was no direct path due to mountains, so depending on the route selected, the distance would be approximately 900-1000 miles), plus they honestly desired to worship Jesus. These men were committed followers of God, they knew about His plan for salvation. Many believe that when the prophet Daniel became the chief prefect over all the wise men of Babylon (see Daniel 2:48), he taught them about the coming Messiah, the King of the Jews.
Many ask how did the Magi know to look for a star? If they were taught by Daniel he would have instructed them on how to interpret Biblical prophecy. Old Testament Scripture contains several hundred prophecies about the coming Messiah, including one that, like the prophecy of Isaiah discussed in chapter one, is embedded in another story. When the Israelites were on their way to the Promised Land, they encountered two unlikely partners, one the king of Moab named Balak and the other was Balaam, a prophet seeking profit. Balak wanted Balaam to curse the approaching people of Israel but God prevented Balaam from doing so. Instead of a curse, with each attempt, Balaam would end up blessing them in four different oracles (see Numbers 22:1-24:25). In his final oracle, Balaam said: “The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened, the oracle of him who hears the words of God, and knows the knowledge of the Most High, who sees the vision of the Almighty, falling down with his eyes uncovered: I see him, but not now; I behold him, but not near: a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the forehead of Moab and break down all the sons of Sheth. Edom shall be dispossessed; Seir also, his enemies, shall be dispossessed. Israel is doing valiantly. And one from Jacob shall exercise dominion and destroy the survivors of cities!” (Numbers 24:15b-19) The wise men correctly interpreted the prophecy as a sign of the coming king.
It is curious that they somehow missed the prophecy given in Micah 5:2 regarding the birthplace of the Messiah. “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.” However, if they had not inquired about the location Herod may not have learned about the Messiah’s birth and Jesus’ family would have not needed to go to Egypt (see verses 13-15). Some believe the Magi did not know which Bethlehem the prophecy referred to, as there were several cities named Bethlehem at that time. It is also possible that they may not have had access to the later prophecies.
The Magi brought gifts of gold, frankincense, and myrrh to Jesus, and very little additional detail is given. While each were of great value in those days, it was not due to their ‘price’ they were given. The Bible mentions each of these items several times, from these references we can determine, or at least narrow down, what each one represents and why they were given to Jesus. The text does not clarify in what form the gold was presented as that fact is undoubtedly unimportant, in the Bible gold often represents wealth, power, and sometimes royalty (for example see Genesis 23:22; 41:42; 1 Kings 10:14, 21-25; 2 Chronicles 9:13-21; Esther 1:6-7; 4:11; 8:15; Psalm 45:13; 72:15; Ecclesiastes 2:8; Daniel 11:43). Frankincense was used primarily around the Tabernacle and later at the Temple by the priests as it was required in many of the protocols of the Old Testament offerings, sacrifices and worship (see Exodus 30:34; Leviticus 2:1-16; 6:15; 24:7; Nehemiah 13:5-9; Jeremiah 17:26; 41:5). Myrrh, a fragrant resin that was most often found in liquid form (typically an oil), was used as an anointing oil (see Exodus 30:23), as a beauty treatment (see Esther 2:12; Psalm 45:8-9), and as a perfume (see Proverbs 7:17). Myrrh was also used as a medicine and was employed in human embalming (see John 19:39).
So what do these three items have to do with Jesus? It is believed that these items represent three important elements of Jesus’ life that would be key in His first coming. He was to be a royal priest (see Hebrews chapter 7), where the gold pointed to His royalty, and He was indeed born in the line of Israel’s royalty (both in a legal sense and in the bloodline)[10] and would be known as the King of the Jews. The frankincense was in anticipation that He would be the ultimate High Priest (see Hebrews 2:17-18; 4:14-16; 10:21), and the myrrh somberly referred to the fact that Jesus also had to die. In Isaiah 60:1-22 a prophecy of a yet-future event is recorded, referring to the future glory of Israel, including the second coming of Jesus, where He will be presented by only two gifts, gold and frankincense (see Isaiah 60:6), as the myrrh is no longer required since Jesus only needed to die once (see Romans 6:10; Hebrews 7:27).
Micah 5:2 reads: “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.” It clearly states that there would be a leader, a ruler, born out of the tribe of Judah, that has been around from the beginning of time. That He would be born in Bethlehem (also known as Ephrath, see Genesis 48:7), a town that would later be known as the City of David (his home town, see 1 Samuel 17:12, see also Ruth 4:11-22). Not to be confused with the ancient city of Jebus that was conquered by David and later renamed Jerusalem, which was also called the City of David (see 1 Chronicles 11:4-9).
The idea of someone existing from the beginning of time and then is later born is definitely counter to any human understanding. The book of Hebrews says that, “Jesus Christ is the same yesterday and today and forever.” (Hebrews 3:8) While we could interpret that He is the Savior for those in the past, present, and future, that is not what the author of Hebrews is trying to convey. Jesus is 100% man and 100% God and has always existed. Even though the gospels will be able to explain much of this conundrum, we will still be faced with an inexplicable math problem (100% plus 100% equals 100%) and the fact that Jesus was once an infant child will require faith since we simply are not ‘wired’ to fully understand.
The Scribes (Greek ‘grammateis’[11], referring to a person who writes) were typically scholars that often provided the service of reading and interpreting laws, legal documents, etc.
These persons were originally merely writers or copyists of the law, who followed this business as a mode of livelihood; but eventually they rose to the rank of a learned profession—becoming the doctors of the law and interpreters of the Scriptures.[12]
Titus Flavius Josephus (A.D. 37-100) was born a Hebrew (original name was Yosef ben Matityahu). He later defected in favor of Roman rule becoming friends with Titus Flavius Sabinus Vespasianus who became a Roman Emperor after his father’s death (A.D. 79). Josephus, as he is probably best known, researched and wrote several series of historical documents including “Jewish Antiquities” and “The Jewish War.” Josephus also wrote about Jesus and His following in his “Jewish Antiquities” compilation of books (called books but are more like chapters).
Flee to Egypt
2:13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” 14 And he rose and took the child and his mother by night and departed to Egypt 15 and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt I called my son.”
In verses that follow (16-18) we will read about the horrific series of murders Herod will initiate, in this passage an angel appears to Joseph in a dream and warns them to quickly leave the country (Greek ‘pheuge’,[13] translated here as ‘flee’, meaning to run hastily from danger). They were to go to Egypt and stay there until they were told they could safely return. The angel explains that Herod is about to begin a search for their child with the idea of finding Him and killing Him. So Joseph and family left for Egypt that night and remained there until the death of Herod.
Considerations
Matthew notes that when they returned from Egypt it would fulfill the prophecy of Hosea 11:1, “When Israel was a child, I loved him, and out of Egypt I called my son.” Since the book of Exodus states, “Thus says the LORD, Israel is my firstborn son” (Exodus 4:22b), and that God did bring His people out of Egypt making this prophecy with two fulfillments. One pertaining to the people of Israel (often considered a near and minor fulfillment) and the second one referring to Jesus (a distant and a major fulfillment).
Prophecies sometimes have more than one fulfillment. This is referred to as the law of double reference. It is not unusual in Scripture for a prophecy to be partially fulfilled early and then later have a complete fulfillment. Accordingly, what seems to be a partial fulfillment of a prophecy should not be assumed to be the final answer as the future may record a more complete fulfillment.[14]
Herod Has the Children Killed
2:16 Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time that he had ascertained from the wise men. 17 Then was fulfilled what was spoken by the prophet Jeremiah: 18 “A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more.”
Herod’s plan to murder the child King of the Jews was thwarted by the Magi who never returned to him to report back where the child was located. So, being furiously angry, Herod sends orders to have every male child murdered in Bethlehem and the surrounding area two-years old or less.
Many believe, especially those that desire to find fault in the Bible, that since the historian Josephus did not record this incident that it never happened.
The massacre of the children at Bethlehem has been regarded as a myth, chiefly because Josephus makes no mention of it. Thus even Meyer doubts the historical truth of this narrative, since Josephus always relates circumstantially all the cruelties perpetrated by Herod (Antiq. xv. 7, 8, etc.). But that he recorded so many, scarcely implies that he meant to relate every instance of his cruelty.[15]
Considerations
Matthew connects this event the text of Jeremiah 31:15, “Thus says the LORD: “A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more.” Here Jeremiah wrote about the dread and sadness of Judah’s exile into Babylon. Expressed as a voice and crying being so loud that it was heard as far away as Ramah (approximately 5 miles north of Jerusalem), located in the once-allocated land for the tribe of Benjamin. God personifies the sorrow by using the name Rachel, the mother of Benjamin, as the one weeping (it is also interesting to note that Rachel also died and was buried in Bethlehem, see Genesis 35:19).
In another double-fulfillment prophecy, Matthew conveys the pain and terror of the parents and family members of those boys that were killed by Herod. Ramah was approximately ten miles north of Bethlehem, this could be a figurative statement meaning that the crying was so loud that the people of Ramah could hear or that it had a more literal meaning that Ramah’s children were also executed.
Return to the Land of Israel to Nazareth
2:19 But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, 20 saying, “Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.” 21 And he rose and took the child and his mother and went to the land of Israel. 22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there, and being warned in a dream he withdrew to the district of Galilee. 23 And he went and lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene.
History is unsure exactly when Herod died, ranging from as early as 5 B.C., to as late as 1 B.C. Regardless of actual date, it could not have occurred long after Joseph, Mary, and Jesus fled to Egypt. After his death, an angel appeared in a dream saying it was time to return. When they were en route back, Joseph heard that Archelaus, a son of Herod the Great, who was also well known for his brutality, had succeeded as governor over Idumea, Samaria, and Judea. So notorious was his barbaric acts he was deposed by the emperor for cruelty approximately ten years later. So, instead of going to Judea, they went further north to a city name Nazareth, a town located in the northern region of Galilee (Northern Israel). The name ‘Nazareth’ is believed to be derived from the Hebrew word ‘nēser’,[16] a noun referring to a branch or shoot from a plant, not one consecrated, or separated (the definition of a Nazirite).[17] However, neither word, ‘Nazarene’ nor ‘Nazareth’, can be found in the Old Testament (see below).
Considerations
Since Matthew did not mention a single prophet but used the plural term, ‘prophets’, we should not expect to find a single reference or a single verse, but have it mentioned multiple times. We read that several of the Old Testament prophets referred to the coming Messiah as a ‘branch’, including: “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.” (Isaiah 11:1); “Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.” (Jeremiah 23:5); “In those days and at that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land.” (Jeremiah 33:15); “Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch.” (Zechariah 3:8); “And say to him, ‘Thus says the LORD of hosts, “Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD.” (Zechariah 6:12) Most believe that perhaps Matthew was connecting the coming ‘Branch’ mentioned in these verses to that of being born in the city named ‘branch’, as the Hebrew root of Nazareth is ’nēser’,[18] which refers to a branch, a shoot or part of a family line.
Still others note that the city of Nazareth, where Jesus lived, was a despised place “on the other side of the tracks.” This is evident in Nathaniel’s response, “Can anything good come out of Nazareth?” (John 1:46) In this sense, “Nazarene” was a term of scorn appropriate to the Messiah whom the prophets predicted would be “despised and rejected of men” (Isa. 53:3; cf. Ps. 22:6; Dan. 9:26; Zech. 12:10).[19]
That still leaves the question as to why Nazareth is not mentioned in the Old Testament nor in any other historic document? The city of Nazareth has been known by several variant names, including Natzrat, an-Nāsira, and Nasrath. The city still exists today and archaeology has found evidence of the ancient city below the modern city, with extensive diggings continuing today. There is no reason to believe that the city did not exist during Jesus’ life. On the contrary:
The archaeological data from excavations in the Nazareth area demonstrate that Nazareth was a small (60 acre) agricultural village, had a population of about 300-500 people, had several rolling-stone tombs in the vicinity (like the tomb of Jesus) used up until the destruction of Jerusalem in A.D. 70, and a third-century A.D. Jewish synagogue which was probably built over the top of an earlier synagogue that was familiar to Jesus. To be sure, it is not uncommon for a later synagogue to be built over an earlier synagogue structure as was accomplished at Capernaum. In addition, an assortment of pottery has been found in the Nazareth area dating from 900 B.C. to A.D. 640, suggesting the area was occupied at various times over a 1500-year period. Among these finds, there is no evidence that contradicts the view that Nazareth was a small historic village during the time of Jesus.[20]
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[1] Macrobii Saturnalia. (1852). Retrieved April 4, 2020, from https://penelope.uchicago.edu/Thayer/L/Roman/Texts/Macrobius/Saturnalia/2*.html Translated from Latin to English using Google Translate. (from the complete works of Macrobius, edited by Ludwig von Jan and published by Gottfried Bass, Quedlinburg and Leipzig)
[2] Strong’s Greek 3097.
[3] Strong’s Greek 3173.
[4] Strong’s Greek 4680.
[5] Calvin, J., & Pringle, W. (2010). Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke (Vol. 1, p. 129). Bellingham, WA: Logos Bible Software.
[6] See Considerations under Matthew 26:3-5 "Chief Priest versus High Priest."
[7] Strong’s Greek 3614.
[8] Strong’s Greek 4352.
[9] Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.
[10] See Considerations under Matthew 1:17 “The Blood Curse of Jechoniah.”
[11] Strong’s Greek 1122.
[12] M’Clintock, J., & Strong, J. (1880). Scribes, Jewish. In Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (Vol. 9, p. 465). New York: Harper & Brothers, Publishers.
[13] Strong’s Greek 5343.
[14] Walvoord, J. F. (1990). The prophecy knowledge handbook (p. 14). Wheaton, IL: Victor Books.
[15] Lange, J. P., & Schaff, P. (2008). A commentary on the Holy Scriptures: Matthew (p. 63). Bellingham, WA: Logos Bible Software.
[16] Strong’s Hebrew 5342.
[17] The Hebrew nouns ‘Nāziyr’ (Strong's Hebrew 5139 often transliterated as ‘Nazirite’) and 'Nēzer' (Strong's Hebrew 5145 can be translated as 'Nazirite' however it is most often translated as separated or consecrated) refers to one being consecrated, devoted, separated, or to one that has taken a Nazirite vow (see Numbers 6:1-21) this word is not related to the words ‘Nazarene' or ’Nazareth’.
[18] Strong’s Hebrew 5342.
[19] Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 328). Wheaton, Ill.: Victor Books.
[20] Holden, J. M., Ph. D. (2012). Category: Archaeology. Retrieved May 16, 2019, from http://normangeisler.com/category/archaeology/ See article Is Jesus’ Hometown (Nazareth) a Myth? for more information.