Matius 26:36--27:31
Konteks26:36 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, 1 “My Father, if possible, 2 let this cup 3 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 4 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, 5 “My Father, if this cup 6 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. 7 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 8 is approaching!”
26:47 While he was still speaking, Judas, 9 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 10 had given them a sign, saying, “The one I kiss is the man. 11 Arrest him!”) 12 26:49 Immediately 13 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 14 26:50 Jesus 15 said to him, “Friend, do what you are here to do.” Then they came and took hold 16 of Jesus and arrested him. 26:51 But 17 one of those with Jesus grabbed 18 his sword, drew it out, and struck the high priest’s slave, 19 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 20 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 21 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? 22 Day after day I sat teaching in the temple courts, yet 23 you did not arrest me. 26:56 But this has happened so that 24 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 25 the experts in the law 26 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 27 going in, he sat with the guards 28 to see the outcome. 26:59 The 29 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 30 two came forward 26:61 and declared, “This man 31 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 32 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 33 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 34 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 35 of the Power 36 and coming on the clouds of heaven.” 37 26:65 Then the high priest tore his clothes and declared, 38 “He has blasphemed! Why do we still need witnesses? Now 39 you have heard the blasphemy! 26:66 What is your verdict?” 40 They 41 answered, “He is guilty and deserves 42 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! 43 Who hit you?” 44
26:69 Now Peter was sitting outside in the courtyard. A 45 slave girl 46 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 47 “I don’t know what you’re talking about!” 26:71 When 48 he went out to the gateway, another slave girl 49 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 50 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 51 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. 52 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. 53
27:1 When 54 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 55 tied him up, led him away, and handed him over to Pilate 56 the governor. 57
27:3 Now when 58 Judas, who had betrayed him, saw that Jesus 59 had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So 60 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 61 chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After 62 consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah 63 the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, 64 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 65
27:11 Then 66 Jesus stood before the governor, and the governor asked him, 67 “Are you the king 68 of the Jews?” Jesus 69 said, “You say so.” 70 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 71 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 72 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 73 Barabbas or Jesus who is called the Christ?” 74 27:18 (For he knew that they had handed him over because of envy.) 75 27:19 As 76 he was sitting on the judgment seat, 77 his wife sent a message 78 to him: 79 “Have nothing to do with that innocent man; 80 I have suffered greatly as a result of a dream 81 about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 82 governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” 83 They all said, “Crucify him!” 84 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 85 Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” 86 27:25 In 87 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 88 he handed him over 89 to be crucified. 90 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 91 and gathered the whole cohort 92 around him. 27:28 They 93 stripped him and put a scarlet robe 94 around him, 27:29 and after braiding 95 a crown of thorns, 96 they put it on his head. They 97 put a staff 98 in his right hand, and kneeling down before him, they mocked him: 99 “Hail, king of the Jews!” 100 27:30 They 101 spat on him and took the staff 102 and struck him repeatedly 103 on the head. 27:31 When 104 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 105 they led him away to crucify him.
[26:39] 1 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 2 tn Grk “if it is possible.”
[26:39] 3 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] 4 tn Here καί (kai) has not been translated.
[26:42] 5 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 6 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 7 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 8 tn Grk “the one who betrays me.”
[26:47] 9 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] 10 tn Grk “the one who betrays him.”
[26:48] 11 tn Grk “The one I kiss is he.”
[26:48] 12 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 13 tn Here καί (kai) has not been translated.
[26:49] 14 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] 15 tn Here δέ (de) has not been translated.
[26:50] 16 tn Grk “and put their hands on Jesus.”
[26:51] 17 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] 18 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] 19 tn See the note on the word “slave” in 8:9.
[26:52] 20 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 21 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 22 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] 23 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 24 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 26 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 27 tn Here καί (kai) has not been translated.
[26:58] 28 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 29 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 30 tn Here δέ (de) has not been translated.
[26:62] 32 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 33 tn Here καί (kai) has not been translated.
[26:63] 34 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] 35 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] 36 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] 37 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 38 tn Grk “the high priest tore his clothes, saying.”
[26:65] 39 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] 40 tn Grk “What do you think?”
[26:66] 41 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] 42 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] 43 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] 44 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] 45 tn Here καί (kai) has not been translated.
[26:69] 46 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 47 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 48 tn Here δέ (de) has not been translated.
[26:71] 49 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 50 tn Here δέ (de) has not been translated.
[26:73] 51 tn Grk “your speech.”
[26:74] 52 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] 53 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.
[27:1] 54 tn Here δέ (de) has not been translated.
[27:2] 55 tn Here καί (kai) has not been translated.
[27:2] 56 tc Most
[27:2] 57 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[27:3] 58 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
[27:3] 59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 60 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 61 tn Here δέ (de) has not been translated.
[27:7] 62 tn Here δέ (de) has not been translated.
[27:9] 63 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
[27:9] 64 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 65 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
[27:11] 66 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 67 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 68 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 69 tn Here δέ (de) has not been translated.
[27:11] 70 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 71 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 72 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
[27:17] 73 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.
[27:17] 74 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:17] sn See the note on Christ in 1:16.
[27:18] 75 sn This is a parenthetical note by the author.
[27:19] 76 tn Here δέ (de) has not been translated.
[27:19] 77 tn Or “the judge’s seat.”
[27:19] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
[27:19] 78 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[27:19] 79 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 80 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 81 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
[27:21] 82 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[27:22] 83 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] sn See the note on Christ in 1:16.
[27:22] 84 tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”
[27:22] sn See the note on crucified in 20:19.
[27:24] 85 tn Here δέ (de) has not been translated.
[27:24] 86 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
[27:25] 87 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 88 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[27:26] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.
[27:26] 89 tn Or “delivered him up.”
[27:26] 90 sn See the note on crucified in 20:19.
[27:27] 91 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[27:27] 92 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 93 tn Here καί (kai) has not been translated.
[27:28] 94 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 96 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 97 tn Here καί (kai) has not been translated.
[27:29] 98 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 99 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 100 tn Or “Long live the King of the Jews!”
[27:29] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[27:30] 101 tn Here καί (kai) has not been translated.
[27:30] 103 tn The verb here has been translated as an iterative imperfect.
[27:31] 104 tn Here καί (kai) has not been translated.
[27:31] 105 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
