Discovery BoxMatthew 7:1
Context7:1 “Do not judge so that you will not be judged. 1
Matthew 24:1-51
Context24:1 Now 2 as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 3 24:2 And he said to them, 4 “Do you see all these things? I tell you the truth, 5 not one stone will be left on another. 6 All will be torn down!” 7
24:3 As 8 he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things 9 happen? And what will be the sign of your coming and of the end of the age?” 24:4 Jesus answered them, 10 “Watch out 11 that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ 12 and they will mislead many. 24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 13 24:7 For nation will rise up in arms 14 against nation, and kingdom against kingdom. And there will be famines 15 and earthquakes 16 in various places. 24:8 All 17 these things are the beginning of birth pains.
24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations 18 because of my name. 19 24:10 Then many will be led into sin, 20 and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive 21 many, 24:12 and because lawlessness will increase so much, the love of many will grow cold. 24:13 But the person who endures to the end will be saved. 22 24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, 23 and then the end will come.
24:15 “So when you see the abomination of desolation 24 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), 24:16 then those in Judea must flee 25 to the mountains. 24:17 The one on the roof 26 must not come down 27 to take anything out of his house, 24:18 and the one in the field must not turn back to get his cloak. 24:19 Woe 28 to those who are pregnant and to those who are nursing their babies in those days! 24:20 Pray 29 that your flight may not be in winter or on a Sabbath. 24:21 For then there will be great suffering 30 unlike anything that has happened 31 from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. 24:23 Then if anyone says to you, ‘Look, here is the Christ!’ 32 or ‘There he is!’ do not believe him. 24:24 For false messiahs 33 and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 24:25 Remember, 34 I have told you ahead of time. 24:26 So then, if someone 35 says to you, ‘Look, he is in the wilderness,’ 36 do not go out, or ‘Look, he is in the inner rooms,’ do not believe him. 24:27 For just like the lightning 37 comes from the east and flashes to the west, so the coming of the Son of Man will be. 24:28 Wherever the corpse is, there the vultures 38 will gather. 39
24:29 “Immediately 40 after the suffering 41 of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. 42 24:30 Then 43 the sign of the Son of Man will appear in heaven, 44 and 45 all the tribes of the earth will mourn. They 46 will see the Son of Man arriving on the clouds of heaven 47 with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven 48 to the other.
24:32 “Learn 49 this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 24:33 So also you, when you see all these things, know 50 that he is near, right at the door. 24:34 I tell you the truth, 51 this generation 52 will not pass away until all these things take place. 24:35 Heaven and earth will pass away, but my words will never pass away. 53
24:36 “But as for that day and hour no one knows it – not even the angels in heaven 54 – except the Father alone. 24:37 For just like the days of Noah 55 were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people 56 were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. 57 It will be the same at the coming of the Son of Man. 58 24:40 Then there will be two men in the field; one will be taken and one left. 59 24:41 There will be two women grinding grain with a mill; 60 one will be taken and one left.
24:42 “Therefore stay alert, because you do not know on what day 61 your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief 62 was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 63
24:45 “Who then is the faithful and wise slave, 64 whom the master has put in charge of his household, to give the other slaves 65 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 66 when he comes. 24:47 I tell you the truth, 67 the master 68 will put him in charge of all his possessions. 24:48 But if 69 that evil slave should say to himself, 70 ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, 71 and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
Matthew 26:1-75
Context26:1 When 72 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 73 to be crucified.” 74 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 75 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.” 76
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 77 of expensive perfumed oil, 78 and she poured it on his head as he was at the table. 79 26:8 When 80 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 81 could have been sold at a high price and the money 82 given to the poor!” 26:10 When 83 Jesus learned of this, he said to them, “Why are you bothering this woman? She 84 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! 85 26:12 When 86 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 87 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?” 88 So they set out thirty silver coins for him. 26:16 From that time 89 on, Judas 90 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 91 Unleavened Bread the disciples came to Jesus and said, 92 “Where do you want us to prepare for you to eat the Passover?” 93 26:18 He 94 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 95 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 96 it was evening, he took his place at the table 97 with the twelve. 98 26:21 And while they were eating he said, “I tell you the truth, 99 one of you will betray me.” 100 26:22 They 101 became greatly distressed 102 and each one began to say to him, “Surely not I, Lord?” 26:23 He 103 answered, “The one who has dipped his hand into the bowl with me 104 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 105 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 106 replied, “You have said it yourself.”
26:26 While 107 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 108 of the covenant, 109 that is poured out for many for the forgiveness of sins. 26:29 I 110 tell you, from now on I will not drink of this fruit 111 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 112 singing a hymn, 113 they went out to the Mount of Olives.
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 114
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 115 said to him, “If they all fall away because of you, I will never fall away!” 26:34 Jesus said to him, “I tell you the truth, 116 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, 117 “My Father, if possible, 118 let this cup 119 pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He 120 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, 121 “My Father, if this cup 122 cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. 123 26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more. 26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. 26:46 Get up, let us go. Look! My betrayer 124 is approaching!”
26:47 While he was still speaking, Judas, 125 one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer 126 had given them a sign, saying, “The one I kiss is the man. 127 Arrest him!”) 128 26:49 Immediately 129 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 130 26:50 Jesus 131 said to him, “Friend, do what you are here to do.” Then they came and took hold 132 of Jesus and arrested him. 26:51 But 133 one of those with Jesus grabbed 134 his sword, drew it out, and struck the high priest’s slave, 135 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 136 For all who take hold of the sword will die by the sword. 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions 137 of angels right now? 26:54 How then would the scriptures that say it must happen this way be fulfilled?” 26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? 138 Day after day I sat teaching in the temple courts, yet 139 you did not arrest me. 26:56 But this has happened so that 140 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 141 the experts in the law 142 and the elders had gathered. 26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After 143 going in, he sat with the guards 144 to see the outcome. 26:59 The 145 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally 146 two came forward 26:61 and declared, “This man 147 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 148 the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The 149 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 150 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 151 of the Power 152 and coming on the clouds of heaven.” 153 26:65 Then the high priest tore his clothes and declared, 154 “He has blasphemed! Why do we still need witnesses? Now 155 you have heard the blasphemy! 26:66 What is your verdict?” 156 They 157 answered, “He is guilty and deserves 158 death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 159 Who hit you?” 160
26:69 Now Peter was sitting outside in the courtyard. A 161 slave girl 162 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 163 “I don’t know what you’re talking about!” 26:71 When 164 he went out to the gateway, another slave girl 165 saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After 166 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 167 gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 168 26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. 169
[7:1] 1 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
[24:1] 2 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[24:1] 3 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[24:2] 3 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 4 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 5 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[24:2] 6 tn Grk “not one stone will be left here on another which will not be thrown down.”
[24:3] 4 tn Here δέ (de) has not been translated.
[24:3] 5 sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[24:4] 5 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[24:5] 6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:6] 7 tn Grk “it is not yet the end.”
[24:7] 8 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 9 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 10 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
[24:8] 9 tn Here δέ (de) has not been translated.
[24:9] 10 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:9] 11 sn See Matt 5:10-12; 1 Cor 1:25-31.
[24:10] 11 tn Or “many will fall away.” This could also refer to apostasy.
[24:11] 12 tn Or “and lead many astray.”
[24:13] 13 sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[24:14] 14 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:15] 15 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[24:16] 16 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[24:17] 17 sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[24:17] 18 sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.
[24:19] 18 tn Here δέ (de) has not been translated.
[24:20] 19 tn Here δέ (de) has not been translated.
[24:21] 20 tn Traditionally, “great tribulation.”
[24:21] 21 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[24:23] 21 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:24] 22 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 23 tn Or “Pay attention!” Grk “Behold.”
[24:26] 24 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
[24:26] 25 tn Or “in the desert.”
[24:27] 25 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[24:28] 26 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.
[24:28] 27 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[24:29] 27 tn Here δέ (de) has not been translated.
[24:29] 28 tn Traditionally, “tribulation.”
[24:29] 29 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[24:30] 28 tn Here καί (kai) has not been translated.
[24:30] 29 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:30] 30 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
[24:30] 31 tn Here καί (kai) has not been translated.
[24:30] 32 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
[24:31] 29 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:32] 30 tn Here δέ (de) has not been translated.
[24:33] 31 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[24:34] 32 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:34] 33 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[24:35] 33 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[24:36] 34 tc ‡ Some important witnesses, including early Alexandrian and Western
[24:37] 35 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[24:38] 36 tn Grk “they,” but in an indefinite sense, “people.”
[24:39] 37 sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.
[24:39] 38 tn Grk “So also will be the coming of the Son of Man.”
[24:40] 38 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[24:41] 39 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
[24:42] 40 tc Most later
[24:43] 41 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[24:44] 42 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
[24:45] 43 tn See the note on the word “slave” in 8:9.
[24:45] 44 tn Grk “give them.”
[24:46] 44 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 45 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 46 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 46 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[24:48] 47 tn Grk “should say in his heart.”
[24:51] 47 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[26:1] 48 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] 49 tn Or “will be delivered up.”
[26:2] 50 sn See the note on crucified in 20:19.
[26:4] 50 tn Here καί (kai) has not been translated.
[26:5] 51 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 52 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] 53 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] 54 tn Grk “as he was reclining at table.”
[26:8] 53 tn Here δέ (de) has not been translated.
[26:9] 54 tn Here γάρ (gar) has not been translated.
[26:9] 55 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] 55 tn Here δέ (de) has not been translated.
[26:10] 56 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 56 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] 57 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 58 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 59 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 60 tn Here καί (kai) has not been translated.
[26:16] 61 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 61 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 62 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] 63 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] 62 tn Here δέ (de) has not been translated.
[26:19] 63 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 64 tn Here δέ (de) has not been translated.
[26:20] 65 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] 66 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] 65 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 66 tn Or “will hand me over.”
[26:22] 66 tn Here καί (kai) has not been translated.
[26:22] 67 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 67 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] 68 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] 68 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] 69 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 69 tn Here δέ (de) has not been translated.
[26:28] 70 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] 71 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.
[26:29] 71 tn Here δέ (de) has not been translated.
[26:29] 72 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 72 tn Here καί (kai) has not been translated.
[26:30] 73 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[26:31] 73 sn A quotation from Zech 13:7.
[26:33] 74 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:34] 75 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 76 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 77 tn Grk “if it is possible.”
[26:39] 78 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[26:40] 77 tn Here καί (kai) has not been translated.
[26:42] 78 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 79 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 79 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 80 tn Grk “the one who betrays me.”
[26:47] 81 tn Grk “behold, Judas.” 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).
[26:48] 82 tn Grk “the one who betrays him.”
[26:48] 83 tn Grk “The one I kiss is he.”
[26:48] 84 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 83 tn Here καί (kai) has not been translated.
[26:49] 84 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 84 tn Here δέ (de) has not been translated.
[26:50] 85 tn Grk “and put their hands on Jesus.”
[26:51] 85 tn Grk “And behold one.” 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).
[26:51] 86 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
[26:51] 87 tn See the note on the word “slave” in 8:9.
[26:52] 86 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 87 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 88 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[26:55] 89 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 89 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 91 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 91 tn Here καί (kai) has not been translated.
[26:58] 92 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 92 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 93 tn Here δέ (de) has not been translated.
[26:62] 95 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 96 tn Here καί (kai) has not been translated.
[26:63] 97 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:64] 97 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[26:64] 98 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[26:64] 99 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 98 tn Grk “the high priest tore his clothes, saying.”
[26:65] 99 tn Grk “Behold now.” 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).
[26:66] 99 tn Grk “What do you think?”
[26:66] 100 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 101 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[26:68] 100 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] 101 tn Grk “Who is the one who hit you?”
[26:69] 101 tn Here καί (kai) has not been translated.
[26:69] 102 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 102 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 103 tn Here δέ (de) has not been translated.
[26:71] 104 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 104 tn Here δέ (de) has not been translated.
[26:73] 105 tn Grk “your speech.”
[26:74] 105 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[26:75] 106 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
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