Discovery BoxMatthew 26:1-28
Context26:1 When 1 Jesus had finished saying all these things, he told his disciples, 26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 2 to be crucified.” 3 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 4 planned to arrest Jesus by stealth and kill him. 26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” 5
26:6 Now while Jesus was in Bethany at the house of Simon the leper, 26:7 a woman came to him with an alabaster jar 6 of expensive perfumed oil, 7 and she poured it on his head as he was at the table. 8 26:8 When 9 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 10 could have been sold at a high price and the money 11 given to the poor!” 26:10 When 12 Jesus learned of this, he said to them, “Why are you bothering this woman? She 13 has done a good service for me. 26:11 For you will always have the poor with you, but you will not always have me! 14 26:12 When 15 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 16 wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” 17 So they set out thirty silver coins for him. 26:16 From that time 18 on, Judas 19 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 20 Unleavened Bread the disciples came to Jesus and said, 21 “Where do you want us to prepare for you to eat the Passover?” 22 26:18 He 23 said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So 24 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 25 it was evening, he took his place at the table 26 with the twelve. 27 26:21 And while they were eating he said, “I tell you the truth, 28 one of you will betray me.” 29 26:22 They 30 became greatly distressed 31 and each one began to say to him, “Surely not I, Lord?” 26:23 He 32 answered, “The one who has dipped his hand into the bowl with me 33 will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 34 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 35 replied, “You have said it yourself.”
26:26 While 36 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 37 of the covenant, 38 that is poured out for many for the forgiveness of sins.
[26:1] 1 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[26:2] 2 tn Or “will be delivered up.”
[26:2] 3 sn See the note on crucified in 20:19.
[26:4] 4 tn Here καί (kai) has not been translated.
[26:5] 5 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 6 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[26:7] 7 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).
[26:7] 8 tn Grk “as he was reclining at table.”
[26:8] 9 tn Here δέ (de) has not been translated.
[26:9] 10 tn Here γάρ (gar) has not been translated.
[26:9] 11 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[26:10] 12 tn Here δέ (de) has not been translated.
[26:10] 13 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 14 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[26:12] 15 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 16 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 17 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 18 tn Here καί (kai) has not been translated.
[26:16] 19 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 20 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 21 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[26:17] 22 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[26:18] 23 tn Here δέ (de) has not been translated.
[26:19] 24 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 25 tn Here δέ (de) has not been translated.
[26:20] 26 tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[26:20] 27 tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
[26:21] 28 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 29 tn Or “will hand me over.”
[26:22] 30 tn Here καί (kai) has not been translated.
[26:22] 31 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 32 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:23] 33 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[26:25] 34 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
[26:25] 35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 36 tn Here δέ (de) has not been translated.
[26:28] 37 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 38 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
