Matthew 26

Translator Notes

1. The formula kai egeneto hote etelesen ('and it happened when he finished') marks the conclusion of each of Jesus's five major discourses in Matthew (7:28, 11:1, 13:53, 19:1, 26:1). This is the fifth and final occurrence, signaling the end of Jesus's teaching ministry. The verb etelesen ('finished, completed') shares its root with tetelestai ('it is finished,' John 19:30).

Translator Notes

1. Jesus yokes the Passover (to pascha) to his own crucifixion — the Passover lamb and the Son of Man converge. The present tense paradidotai ('is being handed over') suggests the process is already underway. The verb staurōthēnai ('to be crucified') is the first explicit prediction of crucifixion as the method of death in Matthew's passion narrative.

Translator Notes

1. The Greek aulēn ('courtyard, palace') refers to the enclosed court of the high priest's residence. Caiaphas (Joseph bar Caiaphas) served as high priest from approximately 18-36 AD — an unusually long tenure that suggests political skill. The SBLGNT does not include 'scribes' (grammateis), which appears in some manuscripts reflected in the KJV.

Translator Notes

1. The verb synebouleusanto ('they counseled together, they plotted') indicates a formal conspiracy. The word dolō ('by guile, by stealth, by treachery') reveals that even the authorities recognized they could not act openly — Jesus's popularity required covert action.

Translator Notes

1. The word heortē ('festival, feast') refers to Passover and the Feast of Unleavened Bread, when Jerusalem's population swelled with pilgrims. The fear of thorybos ('uproar, riot, tumult') reflects the political volatility of Passover — a celebration of liberation from oppression — under Roman occupation. Ironically, events will force them to act during the festival after all.

Translator Notes

1. Bethany was a village about two miles east of Jerusalem on the Mount of Olives. Simon 'the leper' (tou leprou) was presumably healed — he would not host a dinner while ritually unclean. The designation likely preserves his former identity. This Simon is otherwise unknown.

Translator Notes

1. Matthew does not name the woman (John 12:3 identifies her as Mary of Bethany). The alabastron ('alabaster flask') was a stone container with a sealed neck, broken open for use — a one-time expenditure. The myron barytimou ('very expensive ointment/perfume') was likely spikenard. Pouring it on Jesus's head (epi tēs kephalēs) evokes priestly and royal anointing (Exodus 29:7, 1 Samuel 16:13).
2. [TCR Cross-Reference] Draws on Exodus 29:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
3. [TCR Cross-Reference] Draws on 1 Samuel 16:13. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. Matthew attributes the indignation (ēganaktēsan) to the disciples generally, not to Judas specifically (as in John 12:4-5). The word apōleia ('waste, destruction, loss') is ironic — the same word is used for perdition and damnation elsewhere. What the disciples see as waste, Jesus will interpret as prophetic worship.

Translator Notes

1. The Greek pollou ('for much') is vague where Mark 14:5 specifies 'more than 300 denarii' (nearly a year's wages). The argument — resources should go to the poor (ptōchois) rather than to extravagant gestures — sounds reasonable, which is what makes Jesus's response surprising.

Translator Notes

1. The Greek ergon kalon ('good/beautiful work/deed') uses kalon, which means both 'good' and 'beautiful' — the act is morally good and aesthetically fitting. Jesus reframes the anointing from 'waste' to 'beauty,' countering the disciples' utilitarian calculus with a different set of values.

Translator Notes

1. Jesus echoes Deuteronomy 15:11 ('the poor will never cease from the land'). This is not a dismissal of poverty relief but a recognition of the unique moment: Jesus's death is imminent, and the window for this act is closing. The contrast between pantote ('always') for the poor and ou pantote ('not always') for Jesus underscores the urgency.
2. [TCR Cross-Reference] Quotes Deuteronomy 15:11. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The verb entaphiasai ('to prepare for burial, to anoint for burial') reveals the prophetic dimension of her act. Whether the woman intended this meaning or not, Jesus interprets her anointing as anticipating his death — she has done what the disciples will not have the opportunity to do properly after the crucifixion.

Translator Notes

1. The phrase eis mnēmosynon autēs ('as a memorial of her') uses liturgical language — mnēmosynon is the word for a memorial offering. Jesus guarantees that this unnamed woman's act will be remembered worldwide and perpetually — a remarkable promise for a single spontaneous gesture. The prophecy itself fulfills itself: the story is being told.

Translator Notes

1. The placement of Judas's betrayal immediately after the anointing story creates a devastating juxtaposition: extravagant devotion versus calculated treachery. Matthew emphasizes Judas's identity — heis tōn dōdeka ('one of the Twelve') — the betrayer comes from the innermost circle. 'Iscariot' (Iskariōtēs) may derive from Hebrew 'ish Qeriyyot' ('man of Kerioth'), indicating his hometown.

Translator Notes

1. Judas's question ti thelete moi dounai ('what are you willing to give me?') reduces betrayal to a transaction. The thirty silver coins (triakonta argyria) echoes Zechariah 11:12, where thirty pieces of silver is the contemptuous price for the shepherd of Israel — the price of a slave (Exodus 21:32). The verb estēsan ('they set, they weighed out, they paid') may indicate payment in advance.
2. [TCR Cross-Reference] This verse quotes Zechariah 11:12 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
3. [TCR Cross-Reference] This verse quotes Exodus 21:32 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The imperfect ezētei ('he was seeking, he kept looking for') indicates ongoing, deliberate effort. The word eukairian ('a good opportunity, a favorable moment') implies calculated patience — Judas needed a time when Jesus was away from the protective crowds.

Translator Notes

1. The 'first day of Unleavened Bread' (prōtē tōn azymōn) technically refers to 15 Nisan, but colloquially included the preparation day (14 Nisan) when the Passover lamb was slaughtered. The question about preparation reflects the practical logistics: a room must be secured, a lamb purchased and sacrificed at the temple, and the meal prepared according to Passover regulations.

Translator Notes

1. The phrase ton deina ('a certain man, such-and-such a person') is deliberately vague in Matthew — Mark and Luke provide more detail about how to identify the host. The statement ho kairos mou engys estin ('my time is near') has a double meaning: the time for the Passover meal, and the time of his death. The word kairos ('appointed time, critical moment') is more theologically loaded than chronos ('sequential time').

Translator Notes

1. The verb synetaxen ('directed, instructed, arranged') implies detailed instructions. The verb hētoimasan ('prepared') encompasses the full Passover preparation: procuring and roasting the lamb, preparing unleavened bread, bitter herbs, and wine, and setting the table according to tradition.

Translator Notes

1. The Passover meal began after sunset (the start of 15 Nisan in Jewish reckoning). The verb anekeito ('reclined') reflects the Hellenistic custom adopted for Passover — reclining on couches around a low table, a posture symbolizing freedom (slaves ate standing). 'The Twelve' (tōn dōdeka) includes Judas.

Translator Notes

1. The announcement comes during the meal itself — the betrayer is eating the Passover with the one he will betray. The phrase heis ex hymōn ('one of you') is devastating: the threat comes from within, not from outside. The verb paradōsei ('will hand over') is the same word used throughout the passion narrative.

Translator Notes

1. The particle mēti expects a negative answer ('it's not me, is it?') but betrays uncertainty — each disciple fears it might be possible. The adverb sphodra ('exceedingly, greatly') and the verb lypoumenoi ('being grieved, being distressed') capture the emotional shock. That each one asks individually (heis hekastos, 'each one') rather than pointing fingers reveals genuine self-doubt.

Translator Notes

1. The phrase ho embapsas ('the one having dipped') refers to the shared dish used during the Passover meal for dipping bread or bitter herbs. Since multiple people shared the same dish at a communal meal, this does not necessarily single out Judas to the other disciples. The poignancy is in the intimacy — sharing food was a bond of friendship and trust in ancient culture (cf. Psalm 41:9, 'Even my close friend who ate my bread has lifted his heel against me').
2. [TCR Cross-Reference] References Psalm 41:9 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. Jesus holds divine sovereignty and human responsibility in tension: the Son of Man goes 'as it is written' (kathōs gegraptai) — his death fulfills Scripture — but the betrayer is still held accountable. The phrase kalon ēn autō ei ouk egennēthē ('it would have been good for him if he had not been born') is the most severe personal condemnation Jesus utters in the Gospels. The divine plan does not excuse the human agent.

Translator Notes

1. Judas asks the same question as the other disciples (mēti egō eimi, 'it isn't me, is it?') but addresses Jesus as 'Rabbi' (rhabbi) rather than 'Lord' (kyrie) as the others did (v. 22) — a subtle but possibly significant distinction in Matthew. Jesus's response sy eipas ('you have said it' or 'you yourself have said') is an affirmative that places the confession in Judas's own mouth. This exchange may have been quiet enough that the other disciples did not hear it clearly.

Translator Notes

1. The four actions — took (labōn), blessed (eulogēsas), broke (eklasen), gave (dous) — become the liturgical pattern for the Eucharist/Lord's Supper across all Christian traditions. The blessing (eulogēsas) is the standard Jewish berakah ('Blessed are you, LORD our God, King of the universe, who brings forth bread from the earth'). The declaration touto estin to sōma mou ('this is my body') is rendered without interpretive addition — whether 'is' (estin) means 'is identical with,' 'represents,' or 'becomes' is the central question of eucharistic theology, and the Greek does not resolve it.

Translator Notes

1. The verb eucharistēsas ('having given thanks') is the source of the word 'Eucharist.' For the bread Jesus 'blessed' (eulogēsas); for the cup he 'gave thanks' (eucharistēsas) — the two verbs are essentially synonymous in this context. The command piete ex autou pantes ('drink from it, all of you') emphasizes universal participation — the cup is for everyone, not just select members.

Key Terms

Translator Notes

1. The phrase to haima mou tēs diathēkēs ('my blood of the covenant') echoes Exodus 24:8, where Moses sprinkled 'the blood of the covenant' on the people at Sinai. Jesus reinterprets the covenant blood as his own. The SBLGNT does not include 'new' (kainēs) before 'covenant,' though some manuscripts include it (cf. Luke 22:20, 'the new covenant in my blood'). The participle ekchynnomenon ('being poured out') uses sacrificial language. The phrase peri pollōn ('for many') echoes Isaiah 53:12. The phrase eis aphesin hamartiōn ('for the forgiveness of sins') is unique to Matthew's institution narrative.
2. [TCR Cross-Reference] References Exodus 24:8 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Isaiah 53:12 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The vow of abstinence (ou mē piō, 'I will certainly not drink') transforms the meal into both a farewell and a promise. The phrase genēmatos tēs ampelou ('fruit of the vine') is the standard Jewish blessing formula for wine. The adverb kainon ('new') may modify the wine (new wine in the kingdom) or the drinking (drink it in a new way). The promise meth' hymōn ('with you') assures reunion — this is not a final farewell but a temporary separation.

Translator Notes

1. The hymn (hymnēsantes) is almost certainly the Hallel — Psalms 113-118, traditionally sung at the conclusion of the Passover meal. Psalms 115-118 would have been the final portion. The group leaves the upper room and walks east across the Kidron Valley to the Mount of Olives, about a fifteen-minute walk.
2. [TCR Cross-Reference] This verse quotes Psalms 113-118 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
3. [TCR Cross-Reference] This verse quotes Psalms 115-118 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The verb skandalisthēsesthe ('you will be caused to stumble, you will fall away') predicts total abandonment by all the disciples. Jesus quotes Zechariah 13:7, but with a significant change: the original has 'Strike the shepherd' (imperative), while Matthew has 'I will strike the shepherd' (pataxō, first person) — God himself is the agent who strikes. The scattering of the sheep (diaskorpisthēsontai) will be fulfilled in verse 56.
2. [TCR Cross-Reference] Quotes Zechariah 13:7. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The passive egerthēnai ('to be raised') is a divine passive — God will raise Jesus. The promise proaxō hymas ('I will go before you') uses shepherd imagery: the shepherd goes ahead and the sheep follow (cf. John 10:4). This promise anticipates the resurrection appearances in Galilee (28:7, 10, 16).

Translator Notes

1. Peter's emphatic egō oudepote ('I — never!') places himself above the other disciples. The contrast between pantes ('all') and egō ('I') reveals Peter's self-confidence. The adverb oudepote ('never, at no time') is absolute — Peter makes a claim Jesus will prove false within hours.

Translator Notes

1. Jesus counters Peter's 'never' with a precise timeframe: en tautē tē nykti ('on this very night'). The rooster's crow (alektora phonēsai) typically occurs in the early morning hours, around 3:00 AM (the Roman 'cockcrow' watch). The triple denial (tris aparnēsē, 'three times you will deny') will be fulfilled in verses 69-75.

Translator Notes

1. Peter doubles down with the strongest possible claim: willingness to die (kan deē me syn soi apothanein, 'even if it is necessary for me to die with you'). The double negative ou mē ('absolutely not') matches Jesus's own emphatic formulations. The phrase homoiōs kai pantes ('likewise also all') indicates unanimous agreement — every disciple makes the same pledge, and every one will fail to keep it.

Translator Notes

1. The name Gethsēmani (Γεθσημανί) comes from the Aramaic gat shemanim ('oil press'), a fitting name for a place on the Mount of Olives and grimly appropriate for what will happen there — Jesus is about to be pressed to the point of anguish. The chōrion ('place, piece of land') was apparently a garden or estate they had visited before (cf. John 18:2, 'Jesus often met there with his disciples').

Translator Notes

1. The inner circle — Peter, James, and John (the two sons of Zebedee) — are the same three who witnessed the Transfiguration (17:1-8). They have seen his glory; now they will see his agony. The verb lypeisthai ('to be grieved, to be sorrowful') and adēmonein ('to be distressed, to be in anguish') together describe intense emotional suffering. The word adēmonein may derive from a root meaning 'away from home' — a profound disorientation and alienation.

Translator Notes

1. The phrase perilypos estin hē psychē mou heōs thanatou ('my soul is sorrowful to the point of death') echoes Psalm 42:5-6 and Jonah 4:9. The preposition heōs ('unto, as far as, to the point of') suggests grief so intense it approaches death — emotional suffering that threatens to be fatal. The request grēgoreite met' emou ('keep watch with me') uses the same verb from the parables of readiness (24:42, 25:13) — now applied to personal accompaniment in suffering.
2. [TCR Cross-Reference] References Psalm 42:5-6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Jonah 4:9 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The posture — epesen epi prosōpon ('fell on his face') — expresses total prostration before God. The 'cup' (potērion) is a well-established Old Testament metaphor for suffering and divine judgment (Psalm 75:8, Isaiah 51:17, Jeremiah 25:15). Jesus asks for the cup to 'pass' (parelthato) — the same verb used for heaven and earth passing away in 24:35. The concluding clause ouch hōs egō thelō all' hōs sy ('not as I will but as you [will]') is the supreme expression of human will yielding to divine will. Jesus's humanity is fully engaged — his will must actively submit.
2. [TCR Cross-Reference] Echoes Psalm 75:8. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
3. [TCR Cross-Reference] Echoes Isaiah 51:17. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
4. [TCR Cross-Reference] Echoes Jeremiah 25:15. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. Jesus addresses Peter specifically — the one who had pledged to die with him (v. 35) cannot even stay awake. The question carries more grief than anger. The plural ischysate ('could you [all] not?') extends the rebuke beyond Peter to all three. The 'one hour' (mian hōran) is a small ask compared to the death Peter had promised to face.

Translator Notes

1. The imperative pair grēgoreite kai proseuchesthe ('stay awake and pray') links vigilance with prayer — one without the other is insufficient. The peirasmon ('testing, trial, temptation') refers to the coming crisis that will test their loyalty. The maxim to men pneuma prothymon hē de sarx asthenēs ('the spirit is willing but the flesh is weak') acknowledges the gap between intention and capacity — precisely the gap Peter will experience. This is not a philosophical dualism but a pastoral observation.

Translator Notes

1. The second prayer shifts from conditional ('if it is possible') to acceptance ('if this cannot pass unless I drink it'). The closing genēthētō to thelēma sou ('your will be done') echoes the Lord's Prayer (6:10) — Jesus practices what he taught. The movement from first to second prayer shows the process of submission: not instantaneous capitulation but a wrestling that arrives at obedience.

Translator Notes

1. The participle bebarēmenoi ('weighed down, heavy') describes exhaustion that overcomes willpower. The repeated discovery of sleeping disciples intensifies Jesus's isolation — he faces the crisis alone. There is no recorded rebuke this time.

Translator Notes

1. The threefold prayer (ek tritou, 'for the third time') parallels the threefold denial that Peter will soon make (vv. 69-75). Where Jesus prays three times and submits to God's will, Peter will deny three times and fail. The phrase ton auton logon ('the same word/statement') indicates that the prayer did not change — the repetition is not rote but persistence.

Translator Notes

1. The Greek katheudete to loipon kai anapauesthe can be read as a command ('sleep on and rest' — resigned permission), a question ('are you still sleeping?'), or ironic ('go ahead and sleep, if you can — it's too late'). We render it as a question, following the likely tone given the urgency of what follows. The phrase hē hōra ('the hour') is the decisive moment Jesus has been anticipating. The present tense paradidotai ('is being handed over') indicates the betrayal is happening now.

Translator Notes

1. The imperatives egeiresthe ('rise, get up') and agōmen ('let us go') are not flight but advance — Jesus walks toward his betrayer, not away from him. The participle ho paradidous ('the one handing over, the betrayer') identifies Judas without naming him. The verb ēggiken ('has drawn near, is at hand') is the same verb used for the kingdom of heaven being near (4:17) — an ironic echo.

Translator Notes

1. The phrase eti autou lalountos ('while he was still speaking') emphasizes the immediacy — Jesus barely finishes speaking before Judas appears. The repeated identification heis tōn dōdeka ('one of the Twelve') drives home the betrayal's origin. The ochlos polys ('large crowd') with swords (machairōn) and clubs (xylōn) suggests a mixed force: temple police with swords and perhaps hired assistants with wooden clubs.

Translator Notes

1. The pre-arranged signal (sēmeion, 'sign') uses the act of friendship — a kiss (philēsō, from phileō, 'to love, to show affection') — as the instrument of betrayal. The cruel inversion of an intimate gesture into a marker for arrest is universally recognized as one of history's most treacherous acts. The imperative kratēsate ('seize him, arrest him') reveals Judas directing the arrest operation.

Translator Notes

1. The greeting chaire ('greetings, hail, rejoice') and the address rhabbi ('Rabbi') maintain the pretense of respect. The verb katephilēsen ('kissed') is intensified with the prefix kata-, suggesting an emphatic or prolonged kiss — making certain the crowd identifies the right person. Once again Judas addresses Jesus as 'Rabbi' rather than 'Lord' (cf. v. 25).

Translator Notes

1. The address hetaire ('friend, companion') is the same ominous word used in 20:13 and 22:12 — a term of address that acknowledges the relationship while confronting the violation. The phrase eph' ho parei is notoriously difficult to translate: it could be a question ('why have you come?'), a command ('do what you came for'), or a statement ('this is why you have come'). We follow the imperatival reading, which fits the context of Jesus actively accepting his fate. The arrest (ekratēsan, 'they seized') follows immediately.

Translator Notes

1. Matthew does not identify the swordsman (John 18:10 names him as Peter). The action is impulsive: ekteineas ('stretching out his hand'), apespasen ('drew'), pataxas ('struck'). The doulos tou archierōs ('servant of the high priest') is named Malchus in John's account. The ōtion ('ear') could mean the entire ear or the earlobe. The act of violence represents the disciples' instinct to fight — the very response Jesus will reject.

Translator Notes

1. The command apostrepson ('put back, return') rejects armed resistance. The proverbial statement pantes hoi labontes machairan en machairē apolountai ('all who take up the sword will perish by the sword') functions as a principle of reciprocal violence — those who initiate violence will meet violence. Jesus refuses to be defended by force even when his life is at stake.

Translator Notes

1. A Roman legion (legiōn) consisted of approximately 6,000 soldiers, so twelve legions would be over 72,000 angels. The number twelve may correspond to the twelve disciples — one legion for each. Jesus's point is not military calculation but the voluntary nature of his suffering: he has access to overwhelming supernatural force but chooses not to use it. The verb parakalesai ('to call alongside, to appeal to, to ask') indicates that help is available for the asking.

Translator Notes

1. The rhetorical question reveals Jesus's interpretive framework: the Scriptures (hai graphai) require (dei, 'it is necessary') that events unfold this way. Jesus's submission to arrest is not weakness but obedience to the scriptural plan. The verb plērōthōsin ('be fulfilled') connects to Matthew's fulfillment theology throughout the Gospel.

Translator Notes

1. The word lēstēn ('bandit, rebel, insurrectionist') is the same word used for the men crucified alongside Jesus (27:38) and for those who made the temple a 'den of bandits' (21:13). Jesus points out the absurdity: he was publicly available every day in the temple, but they come at night with weapons as if he were a dangerous revolutionary. The contrast between his public teaching and their covert arrest exposes the injustice of the proceedings.

Translator Notes

1. The fulfillment formula (hina plērōthōsin) appears here for the last time in the passion narrative. The statement hoi mathētai pantes aphentes auton ephygon ('the disciples all, having left him, fled') fulfills both Jesus's prediction (v. 31) and Zechariah's prophecy (13:7). The word pantes ('all') is emphatic — no exceptions, despite the pledges of verses 33-35.

Translator Notes

1. The verb apēgagon ('led away') implies forcible removal. Caiaphas the high priest is the same figure from verse 3 — the plot has reached its execution. The scribes (grammateis) and elders (presbyteroi) assembled at night suggests a hastily convened council, likely not a full formal Sanhedrin session but an irregular hearing.

Translator Notes

1. The phrase apo makrothen ('from afar, at a distance') captures Peter's conflicted state — close enough to follow, too afraid to stand with Jesus. The word hypēretōn ('attendants, guards, officers') refers to the temple police. The phrase idein to telos ('to see the end/outcome') is poignant — Peter wants to know what will happen but is powerless to affect it.

Translator Notes

1. The word synedrion ('council, Sanhedrin') refers to the Jewish ruling body. Matthew's description — they sought pseudomartyrian ('false testimony') — characterizes the trial as predetermined: they are not seeking truth but seeking a basis for execution. The verb thanatōsōsin ('they might put to death') reveals the goal from the outset.

Translator Notes

1. The failure to find consistent testimony (ouch heuron, 'they did not find') despite many volunteers indicates that the witnesses contradicted each other — Deuteronomy 19:15 required at least two agreeing witnesses. The word hysteron ('finally, at last') suggests a prolonged and frustrating process for the council.
2. [TCR Cross-Reference] This verse quotes Deuteronomy 19:15 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The accusation distorts something Jesus apparently said (cf. John 2:19, 'Destroy this temple and in three days I will raise it up'). The shift from 'destroy this temple' (a challenge to others) to 'I am able to destroy' (a threat by Jesus) is the crucial distortion. The verb katalysai ('to destroy, to tear down') and oikodomēsai ('to build, to construct') frame the claim as both demolition and reconstruction — an absurd claim if taken literally about Herod's temple.

Translator Notes

1. The high priest's rising (anastas) is a dramatic gesture of authority. The double question — first about Jesus's silence, then about the testimony — presses for a response. The verb katamartyrosin ('testify against') uses the prefix kata- ('against'), making the adversarial nature of the testimony explicit.

Translator Notes

1. Jesus's silence (esiōpa, 'was silent') fulfills Isaiah 53:7 ('like a sheep before its shearers is silent'). The high priest escalates to a formal oath-adjuration: exorkizō se kata tou theou tou zōntos ('I adjure you by the living God'). Under this oath, silence would constitute contempt of court. The question combines two titles — ho Christos ('the Christ/Messiah') and ho huios tou theou ('the Son of God') — forcing Jesus to make an explicit claim.
2. [TCR Cross-Reference] References Isaiah 53:7 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The response sy eipas ('you have said it') is affirmative but nuanced — Jesus accepts the titles but redefines them on his own terms. The plēn ('but, moreover') introduces a counter-declaration. Jesus combines Psalm 110:1 (seated at the right hand) with Daniel 7:13 (coming on the clouds) — the two most important messianic texts in early Christianity. 'Power' (tēs dynameōs) is a circumlocution for God — 'the right hand of Power' means 'God's right hand.' The phrase ap' arti ('from now on') suggests that the exaltation begins immediately.
2. [TCR Cross-Reference] Echoes Psalms 110:1. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
3. [TCR Cross-Reference] Echoes Daniel 7:13. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The tearing of robes (dierrhēxen ta himatia) was the prescribed response to hearing blasphemy (cf. Mishnah, Sanhedrin 7:5). Ironically, the high priest was prohibited from tearing his garments (Leviticus 21:10) — though some interpret this prohibition as applying only to mourning, not to judicial response. The charge of blasphemia ('blasphemy') rests on Jesus's claim to sit at God's right hand — a claim to divine status that, if false, constitutes the gravest offense against God.
2. [TCR Cross-Reference] This verse quotes Leviticus 21:10 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The phrase enochos thanatou ('liable to death, deserving of death, guilty of a capital offense') is a formal legal verdict. The sentence is passed without formal vote procedure as described in the Mishnah — another irregularity in the proceedings.

Translator Notes

1. The progression of abuse — spitting (eneptusam, fulfilling Isaiah 50:6), punching (ekolaphisan, 'struck with fists'), and slapping (erapisan, 'struck with open hand') — constitutes deliberate humiliation. The spitting in the face was the most degrading insult in the ancient world (cf. Numbers 12:14, Deuteronomy 25:9).
2. [TCR Cross-Reference] Draws on Isaiah 50:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
3. [TCR Cross-Reference] Draws on Numbers 12:14. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
4. [TCR Cross-Reference] Draws on Deuteronomy 25:9. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The taunt 'prophesy!' (prophēteuson) is ironic on multiple levels: Jesus has just prophesied about the Son of Man's exaltation, and the very events unfolding fulfill his earlier prophecies. The game — blindfolding someone and asking them to identify who struck them — mocks his claim to supernatural knowledge. The title Christe ('Christ') is used mockingly.

Translator Notes

1. The scene shifts to the courtyard (aulē) where Peter sits with the guards (v. 58). The first accuser is a paidiskē ('servant girl, female slave') — the lowest-status person in the household. The identification 'Jesus the Galilean' (Iēsou tou Galilaiou) marks Jesus as an outsider, a northern provincial. Peter's denial before the least threatening accuser makes his cowardice more stark.

Translator Notes

1. The first denial. The verb ērnēsato ('denied') is the same root as aparnēsē ('you will deny') from Jesus's prediction in verse 34. The phrase emprosthen pantōn ('before all') makes the denial public. Peter's response ouk oida ti legeis ('I do not know what you are saying') is evasive rather than a direct denial — a strategy of feigned ignorance.

Translator Notes

1. Peter retreats from the courtyard to the gateway (pylōna) — attempting to distance himself physically from the identification. A second servant girl (allē) makes the accusation to bystanders rather than to Peter directly, broadening the circle of awareness. The identification shifts from 'the Galilean' to 'of Nazareth' (tou Nazōraiou).

Translator Notes

1. The second denial escalates — meta horkou ('with an oath') means Peter swears. This is deeply ironic given Jesus's teaching against oath-taking in 5:33-37. The phrase ouk oida ton anthrōpon ('I do not know the man') depersonalizes Jesus — 'the man' rather than 'Jesus' — creating verbal distance from the relationship.

Translator Notes

1. The third accusation comes from multiple bystanders (hoi hestōtes, 'those standing by'). The evidence is now Peter's lalia ('speech, accent, dialect') — his Galilean accent was distinctive and recognizable (cf. the Shibboleth test, Judges 12:6). The adverb alēthōs ('truly, certainly') indicates growing confidence in the identification. Peter can no longer hide.
2. [TCR Cross-Reference] References Judges 12:6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The third denial reaches maximum intensity: katathematizein ('to invoke curses upon oneself') means Peter calls down divine punishment if he is lying — but he is lying. The verb omnuein ('to swear') adds formal oath-taking. Peter's denial has progressed from evasion (v. 70) to oath (v. 72) to self-cursing (v. 74). The rooster's crow (alektōr ephōnēsen) fulfills Jesus's exact prediction from verse 34 with devastating precision.

Translator Notes

1. The verb emnēsthē ('remembered') marks the moment of devastating recognition — memory and reality collide. The adverb pikrōs ('bitterly') describes the quality of Peter's weeping — not gentle tears but anguished, bitter sobbing. Unlike Judas (27:3-5), Peter's response to failure is grief rather than despair. This is the last we see of Peter until the resurrection, and Matthew leaves him weeping — the restoration will come later (cf. John 21).