Matius 26:69-75
Konteks26:69 Now Peter was sitting outside in the courtyard. A 1 slave girl 2 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 3 “I don’t know what you’re talking about!” 26:71 When 4 he went out to the gateway, another slave girl 5 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 6 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 7 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. 8 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. 9
Markus 14:66-72
Konteks14:66 Now 10 while Peter was below in the courtyard, one of the high priest’s slave girls 11 came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 14:68 But he denied it: 12 “I don’t even understand what you’re talking about!” 13 Then 14 he went out to the gateway, and a rooster crowed. 15 14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be 16 one of them, because you are also a Galilean.” 14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” 14:72 Immediately a rooster 17 crowed a second time. Then 18 Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. 19
Lukas 22:54-62
Konteks22:54 Then 20 they arrested 21 Jesus, 22 led him away, and brought him into the high priest’s house. 23 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 24 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 25 denied it: “Woman, 26 I don’t know 27 him!” 22:58 Then 28 a little later someone else 29 saw him and said, “You are one of them too.” But Peter said, “Man, 30 I am not!” 22:59 And after about an hour still another insisted, 31 “Certainly this man was with him, because he too is a Galilean.” 32 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 33 while he was still speaking, a rooster crowed. 34 22:61 Then 35 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 36 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 37
Yohanes 18:17-27
Konteks18:17 The girl 38 who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” 39 He replied, 40 “I am not.” 18:18 (Now the slaves 41 and the guards 42 were standing around a charcoal fire they had made, warming themselves because it was cold. 43 Peter also was standing with them, warming himself.) 44
18:19 While this was happening, 45 the high priest questioned Jesus about his disciples and about his teaching. 46 18:20 Jesus replied, 47 “I have spoken publicly to the world. I always taught in the synagogues 48 and in the temple courts, 49 where all the Jewish people 50 assemble together. I 51 have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. 52 They 53 know what I said.” 18:22 When Jesus 54 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 55 “Is that the way you answer the high priest?” 18:23 Jesus replied, 56 “If I have said something wrong, 57 confirm 58 what is wrong. 59 But if I spoke correctly, why strike me?” 18:24 Then Annas sent him, still tied up, 60 to Caiaphas the high priest. 61
18:25 Meanwhile Simon Peter was standing in the courtyard 62 warming himself. They said to him, “You aren’t one of his disciples too, are you?” 63 Peter 64 denied it: “I am not!” 18:26 One of the high priest’s slaves, 65 a relative of the man whose ear Peter had cut off, 66 said, “Did I not see you in the orchard 67 with him?” 68 18:27 Then Peter denied it again, and immediately a rooster crowed. 69
[26:69] 1 tn Here καί (kai) has not been translated.
[26:69] 2 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 3 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 4 tn Here δέ (de) has not been translated.
[26:71] 5 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 6 tn Here δέ (de) has not been translated.
[26:73] 7 tn Grk “your speech.”
[26:74] 8 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] 9 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.
[14:66] 10 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:66] 11 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[14:68] 12 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[14:68] 13 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
[14:68] 14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:68] 15 tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.
[14:68] tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
[14:70] 16 tn Grk “Truly you are.”
[14:72] 17 tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.
[14:72] 18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:72] 19 tn Grk “he wept deeply.”
[22:54] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 21 tn Or “seized” (L&N 37.109).
[22:54] 22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 23 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 24 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 25 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 26 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 27 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 29 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 30 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 31 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 32 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 33 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 34 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 36 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 37 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.
[18:17] 38 tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.
[18:17] 39 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[18:18] 41 tn See the note on the word “slaves” in 4:51.
[18:18] 42 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.
[18:18] 43 tn Grk “because it was cold, and they were warming themselves.”
[18:18] 44 sn This is a parenthetical note by the author.
[18:19] 45 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
[18:19] 46 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
[18:20] 47 tn Grk “Jesus answered him.”
[18:20] 48 sn See the note on synagogue in 6:59.
[18:20] 49 tn Grk “in the temple.”
[18:20] 50 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
[18:20] 51 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:21] 52 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
[18:21] 53 tn Grk “Look, these know what I said.”
[18:22] 54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:22] 55 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[18:23] 56 tn Grk “Jesus answered him.”
[18:23] 57 tn Or “something incorrect.”
[18:24] 60 tn Or “still bound.”
[18:24] 61 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
[18:25] 62 tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.
[18:25] 63 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[18:25] 64 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
[18:26] 65 tn See the note on the word “slaves” in 4:51.
[18:26] 66 sn This incident is recounted in v. 10.
[18:26] 68 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:27] 69 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
[18:27] sn No indication is given of Peter’s emotional state at this third denial (as in Matt 26:74 and Mark 14:71) or that he remembered that Jesus had foretold the denials (Matt 26:75, Mark 14:72 and Luke 22:61), or the bitter remorse Peter felt afterward (Matt 26:75, Mark 14:72, and Luke 22:62).
