Matius 6:19-22
Konteks6:19 “Do not accumulate for yourselves treasures on earth, where moth 1 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your 2 treasure 3 is, there your heart will be also.
6:22 “The eye is the lamp of the body. If then your eye is healthy, 4 your whole body will be full of light.
Matius 25:1--26:75
Konteks25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 5 of the virgins 6 were foolish, and five were wise. 25:3 When 7 the foolish ones took their lamps, they did not take extra 8 olive oil 9 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 10 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 11 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 12 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 13 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 14 the door was shut. 25:11 Later, 15 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 16 25:12 But he replied, 17 ‘I tell you the truth, 18 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 19
25:14 “For it is like a man going on a journey, who summoned his slaves 20 and entrusted his property to them. 25:15 To 21 one he gave five talents, 22 to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work 23 and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After 24 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 25 one who had received the five talents came and brought five more, saying, ‘Sir, 26 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 27 ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The 28 one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so 29 I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, 30 ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, 31 and on my return I would have received my money back with interest! 32 25:28 Therefore take the talent from him and give it to the one who has ten. 33 25:29 For the one who has will be given more, 34 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 35 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
25:31 “When 36 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All 37 the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He 38 will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 39 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 40 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 41 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 42 ‘I tell you the truth, 43 just as you did it for one of the least of these brothers or sisters 44 of mine, you did it for me.’
25:41 “Then he will say 45 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, 46 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 47 ‘I tell you the truth, 48 just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
26:1 When 49 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 50 to be crucified.” 51 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 52 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.” 53
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 54 of expensive perfumed oil, 55 and she poured it on his head as he was at the table. 56 26:8 When 57 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 58 could have been sold at a high price and the money 59 given to the poor!” 26:10 When 60 Jesus learned of this, he said to them, “Why are you bothering this woman? She 61 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! 62 26:12 When 63 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 64 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?” 65 So they set out thirty silver coins for him. 26:16 From that time 66 on, Judas 67 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 68 Unleavened Bread the disciples came to Jesus and said, 69 “Where do you want us to prepare for you to eat the Passover?” 70 26:18 He 71 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 72 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 73 it was evening, he took his place at the table 74 with the twelve. 75 26:21 And while they were eating he said, “I tell you the truth, 76 one of you will betray me.” 77 26:22 They 78 became greatly distressed 79 and each one began to say to him, “Surely not I, Lord?” 26:23 He 80 answered, “The one who has dipped his hand into the bowl with me 81 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 82 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 83 replied, “You have said it yourself.”
26:26 While 84 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 85 of the covenant, 86 that is poured out for many for the forgiveness of sins. 26:29 I 87 tell you, from now on I will not drink of this fruit 88 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 89 singing a hymn, 90 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.’ 91
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 92 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, 93 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, 94 “My Father, if possible, 95 let this cup 96 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 97 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, 98 “My Father, if this cup 99 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. 100 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 101 is approaching!”
26:47 While he was still speaking, Judas, 102 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 103 had given them a sign, saying, “The one I kiss is the man. 104 Arrest him!”) 105 26:49 Immediately 106 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 107 26:50 Jesus 108 said to him, “Friend, do what you are here to do.” Then they came and took hold 109 of Jesus and arrested him. 26:51 But 110 one of those with Jesus grabbed 111 his sword, drew it out, and struck the high priest’s slave, 112 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 113 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 114 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? 115 Day after day I sat teaching in the temple courts, yet 116 you did not arrest me. 26:56 But this has happened so that 117 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 118 the experts in the law 119 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 120 going in, he sat with the guards 121 to see the outcome. 26:59 The 122 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 123 two came forward 26:61 and declared, “This man 124 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 125 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 126 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 127 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 128 of the Power 129 and coming on the clouds of heaven.” 130 26:65 Then the high priest tore his clothes and declared, 131 “He has blasphemed! Why do we still need witnesses? Now 132 you have heard the blasphemy! 26:66 What is your verdict?” 133 They 134 answered, “He is guilty and deserves 135 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! 136 Who hit you?” 137
26:69 Now Peter was sitting outside in the courtyard. A 138 slave girl 139 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 140 “I don’t know what you’re talking about!” 26:71 When 141 he went out to the gateway, another slave girl 142 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 143 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 144 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. 145 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. 146
[6:19] 1 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[6:21] 2 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.
[6:21] 3 sn Seeking heavenly treasure means serving others and honoring God by doing so.
[6:22] 4 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[25:2] 5 tn Here δέ (de) has not been translated.
[25:2] 6 tn Grk “Five of them.”
[25:3] 7 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 8 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
[25:3] 9 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 10 tn Here δέ (de) has not been translated.
[25:6] 11 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
[25:8] 12 tn Here δέ (de) has not been translated.
[25:9] 13 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 15 tn Here δέ (de) has not been translated.
[25:11] 16 tn Grk “Open to us.”
[25:12] 17 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 18 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 19 tc Most later
[25:14] 20 tn See the note on the word “slave” in 8:9.
[25:15] 21 tn Here καί (kai) has not been translated.
[25:15] 22 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
[25:16] 23 tn Grk “traded with them.”
[25:19] 24 tn Here δέ (de) has not been translated.
[25:20] 25 tn Here καί (kai) has not been translated.
[25:20] 26 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
[25:21] 27 tn Grk “His master said to him.”
[25:22] 28 tn Here δέ (de) has not been translated.
[25:25] 29 tn Here καί (kai) has not been translated.
[25:26] 30 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
[25:27] 31 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
[25:27] 32 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
[25:28] 33 tn Grk “the ten talents.”
[25:29] 34 tn Grk “to everyone who has, he will be given more.”
[25:29] sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).
[25:29] 35 sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
[25:31] 36 tn Here δέ (de) has not been translated.
[25:32] 37 tn Here καί (kai) has not been translated.
[25:33] 38 tn Here καί (kai) has not been translated.
[25:37] 39 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 40 tn Here δέ (de) has not been translated.
[25:39] 41 tn Here δέ (de) has not been translated.
[25:40] 42 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 43 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 44 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[25:41] 45 tn Here καί (kai) has not been translated.
[25:44] 46 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:45] 47 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[25:45] 48 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:1] 49 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] 50 tn Or “will be delivered up.”
[26:2] 51 sn See the note on crucified in 20:19.
[26:4] 52 tn Here καί (kai) has not been translated.
[26:5] 53 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 54 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] 55 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] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[26:7] 56 tn Grk “as he was reclining at table.”
[26:7] sn 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.
[26:8] 57 tn Here δέ (de) has not been translated.
[26:9] 58 tn Here γάρ (gar) has not been translated.
[26:9] 59 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] 60 tn Here δέ (de) has not been translated.
[26:10] 61 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 62 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] 63 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 64 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 65 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 66 tn Here καί (kai) has not been translated.
[26:16] 67 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 68 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 69 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] 70 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] 71 tn Here δέ (de) has not been translated.
[26:19] 72 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 73 tn Here δέ (de) has not been translated.
[26:20] 74 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] 75 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] 76 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 77 tn Or “will hand me over.”
[26:22] 78 tn Here καί (kai) has not been translated.
[26:22] 79 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 80 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] 81 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] 82 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] 83 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 84 tn Here δέ (de) has not been translated.
[26:28] 85 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] 86 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.
[26:28] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[26:29] 87 tn Here δέ (de) has not been translated.
[26:29] 88 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 89 tn Here καί (kai) has not been translated.
[26:30] 90 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] 91 sn A quotation from Zech 13:7.
[26:33] 92 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] 93 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 94 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 95 tn Grk “if it is possible.”
[26:39] 96 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] 97 tn Here καί (kai) has not been translated.
[26:42] 98 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 99 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 100 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 101 tn Grk “the one who betrays me.”
[26:47] 102 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] 103 tn Grk “the one who betrays him.”
[26:48] 104 tn Grk “The one I kiss is he.”
[26:48] 105 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 106 tn Here καί (kai) has not been translated.
[26:49] 107 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] 108 tn Here δέ (de) has not been translated.
[26:50] 109 tn Grk “and put their hands on Jesus.”
[26:51] 110 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] 111 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] 112 tn See the note on the word “slave” in 8:9.
[26:52] 113 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 114 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 115 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] 116 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 117 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 119 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 120 tn Here καί (kai) has not been translated.
[26:58] 121 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 122 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 123 tn Here δέ (de) has not been translated.
[26:61] 124 tn Grk “This one.”
[26:62] 125 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 126 tn Here καί (kai) has not been translated.
[26:63] 127 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:63] sn See the note on Christ in 1:16.
[26:64] 128 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] 129 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] 130 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 131 tn Grk “the high priest tore his clothes, saying.”
[26:65] 132 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] 133 tn Grk “What do you think?”
[26:66] 134 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] 135 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] 136 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] sn See the note on Christ in 1:16.
[26:68] 137 tn Grk “Who is the one who hit you?”
[26:68] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[26:69] 138 tn Here καί (kai) has not been translated.
[26:69] 139 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 140 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 141 tn Here δέ (de) has not been translated.
[26:71] 142 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 143 tn Here δέ (de) has not been translated.
[26:73] 144 tn Grk “your speech.”
[26:74] 145 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] 146 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.
