Matthew 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ¹  going in, he sat with the guards ²  to see the outcome.

Matthew 26:1

The Plot Against Jesus

26:1 When ³  Jesus had finished saying all these things, he told his disciples,

Matthew 19:9

19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.”

Matthew 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ⁴  But the disciples scolded those who brought them. ⁵ 

Psalms 1:1

Book 1
(Psalms 1-41)

Psalm 1 ⁶ 

1:1 How blessed ⁷  is the one ⁸  who does not follow ⁹  the advice ¹⁰  of the wicked, ¹¹ 

or stand in the pathway ¹²  with sinners,

or sit in the assembly ¹³  of scoffers! ¹⁴ 

Mark 14:66-68

Peter’s Denials

14:66 Now ¹⁵  while Peter was below in the courtyard, one of the high priest’s slave girls ¹⁶  came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 14:68 But he denied it: ¹⁷  “I don’t even understand what you’re talking about!” ¹⁸  Then ¹⁹  he went out to the gateway, and a rooster crowed. ²⁰ 

Luke 22:55-57

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, ²¹  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter ²²  denied it: “Woman, ²³  I don’t know ²⁴  him!”

John 18:16-17

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, ²⁵  and brought Peter inside. 18:17 The girl ²⁶  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ²⁷  He replied, ²⁸  “I am not.”

John 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ²⁹  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ³⁰  Peter ³¹  denied it: “I am not!”

John 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ³²  with his disciples.) ³³ 

John 2:7-9

2:7 Jesus told the servants, ³⁴  “Fill the water jars with water.” So they filled them up to the very top. 2:8 Then he told them, “Now draw some out and take it to the head steward,” ³⁵  and they did. 2:9 When ³⁶  the head steward tasted the water that had been turned to wine, not knowing where it came from ³⁷  (though the servants who had drawn the water knew), he ³⁸  called the bridegroom

[26:58]  ¹ tn Here καί (kai) has not been translated.

[26:58]  ² sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[26:1]  ³ 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.

[19:13]  ⁴ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ⁵ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[1:1]  ⁶ sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.

[1:1]  ⁷ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[1:1]  ⁸ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.

[1:1]  ⁹ tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

[1:1]  ¹⁰ tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

[1:1]  ¹¹ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).

[1:1]  ¹² tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

[1:1]  ¹³ tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).

[1:1]  ¹⁴ tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.

[14:66]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ¹⁶ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[14:68]  ¹⁷ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ¹⁸ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

[14:68]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ²⁰ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

[22:56]  ²¹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:57]  ²² tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ²³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[22:57]  ²⁴ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[18:16]  ²⁵ tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.

[18:17]  ²⁶ tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ²⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[18:17]  ²⁸ tn Grk “He said.”

[18:25]  ²⁹ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ³⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[18:25]  ³¹ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[18:2]  ³² tn Or “often.”

[18:2]  ³³ sn This is a parenthetical note by the author.

[2:7]  ³⁴ tn Grk “them” (it is clear from the context that the servants are addressed).

[2:8]  ³⁵ tn Or “the master of ceremonies.”

[2:9]  ³⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ³⁷ tn Grk “and he did not know where it came from.”

[2:9]  ³⁸ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.