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1When Jesus had finished saying all these things, he told his disciples,[#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.]
2“You know that after two days the Passover is coming, and the Son of Man will be handed over to be crucified.”[#tn Or “will be delivered up.”; #sn See the note on crucified in 20:19.]
3Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas.
4They planned to arrest Jesus by stealth and kill him.[#tn Here καί (kai) has not been translated.]
5But they said, “Not during the feast, so that there won’t be a riot among the people.”[#sn The suggestion here is that Jesus was too popular to openly arrest him.]
6Now while Jesus was in Bethany at the house of Simon the leper,
7a woman came to him with an alabaster jar of expensive perfumed oil, and she poured it on his head as he was at the table.[#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.; #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).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.; #tn Grk “as he was reclining at table.”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.]
8When the disciples saw this, they became indignant and said, “Why this waste?[#tn Here δέ (de) has not been translated.]
9It could have been sold at a high price and the money given to the poor!”[#tn Here γάρ (gar) has not been translated.; #tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).]
10When Jesus learned of this, he said to them, “Why are you bothering this woman? She has done a good service for me.[#tn Here δέ (de) has not been translated.; #tn Grk “For she.” Here γάρ (gar) has not been translated.]
11For you will always have the poor with you, but you will not always have me![#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.]
12When she poured this oil on my body, she did it to prepare me for burial.[#tn Grk “For when.” Here γάρ (gar) has not been translated.]
13I tell you the truth, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”[#tn Grk “Truly (ἀμήν, amhn), I say to you.”]
14Then one of the twelve, the one named Judas Iscariot, went to the chief priests
15and said, “What will you give me to betray him into your hands?” So they set out thirty silver coins for him.[#tn Grk “What will you give to me, and I will betray him to you?”]
16From that time on, Judas began looking for an opportunity to betray him.[#tn Here καί (kai) has not been translated.; #tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.]
17Now on the first day of the feast of Unleavened Bread the disciples came to Jesus and said, “Where do you want us to prepare for you to eat the Passover?”[#tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.; #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.; #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.]
18He 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.”’”[#tn Here δέ (de) has not been translated.]
19So the disciples did as Jesus had instructed them, and they prepared the Passover.[#tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.]
20When it was evening, he took his place at the table with the twelve.[#tn Here δέ (de) has not been translated.; #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.; #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.]
21And while they were eating he said, “I tell you the truth, one of you will betray me.”[#tn Grk “Truly (ἀμήν, amhn), I say to you.”; #tn Or “will hand me over.”]
22They became greatly distressed and each one began to say to him, “Surely not I, Lord?”[#tn Here καί (kai) has not been translated.; #tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.]
23He answered, “The one who has dipped his hand into the bowl with me will betray me.[#tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.; #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.]
24The 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.”
25Then Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus replied, “You have said it yourself.”[#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.; #tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.]
26While 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.”[#tn Here δέ (de) has not been translated.]
27And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you,
28for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins.[#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.”; #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.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.]
29I tell you, from now on I will not drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”[#tn Here δέ (de) has not been translated.; #tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).]
30After singing a hymn, they went out to the Mount of Olives.[#tn Here καί (kai) has not been translated.; #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.]
31Then 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. ’
32But after I am raised, I will go ahead of you into Galilee.”
33Peter said to him, “If they all fall away because of you, I will never fall away!”[#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.]
34Jesus said to him, “I tell you the truth, on this night, before the rooster crows, you will deny me three times.”[#tn Grk “Truly (ἀμήν, amhn), I say to you.”]
35Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
36Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.”
37He took with him Peter and the two sons of Zebedee, and became anguished and distressed.
38Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”
39Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me! Yet not what I will, but what you will.”[#tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.; #tn Grk “if it is possible.”; #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.]
40Then he came to the disciples and found them sleeping. He said to Peter, “So, couldn’t you stay awake with me for one hour?[#tn Here καί (kai) has not been translated.]
41Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”
42He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.”[#tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.; #tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.]
43He came again and found them sleeping; they could not keep their eyes open.[#tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).]
44So leaving them again, he went away and prayed for the third time, saying the same thing once more.
45Then 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.
46Get up, let us go. Look! My betrayer is approaching!”[#tn Grk “the one who betrays me.”]
47While he was still speaking, Judas, 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.[#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).]
48(Now the betrayer had given them a sign, saying, “The one I kiss is the man. Arrest him!”)[#tn Grk “the one who betrays him.”; #tn Grk “The one I kiss is he.”; #sn This remark is parenthetical within the narrative and has thus been placed in parentheses.]
49Immediately he went up to Jesus and said, “Greetings, Rabbi,” and kissed him.[#tn Here καί (kai) has not been translated.; #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.]
50Jesus said to him, “Friend, do what you are here to do.” Then they came and took hold of Jesus and arrested him.[#tn Here δέ (de) has not been translated.; #tn Grk “and put their hands on Jesus.”]
51But one of those with Jesus grabbed his sword, drew it out, and struck the high priest’s slave, cutting off his ear.[#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).; #tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.; #tn See the note on the word “slave” in 8:9.]
52Then Jesus said to him, “Put your sword back in its place! For all who take hold of the sword will die by the sword.[#tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.]
53Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now?[#sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.]
54How then would the scriptures that say it must happen this way be fulfilled?”
55At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? Day after day I sat teaching in the temple courts, yet you did not arrest me.[#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).; #tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.]
56But this has happened so that the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.[#tn Grk “But so that”; the verb “has happened” is implied.]
57Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered.[#tn Grk “where.”; #tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.]
58But Peter was following him from a distance, all the way to the high priest’s courtyard. After going in, he sat with the guards to see the outcome.[#tn Here καί (kai) has not been translated.; #sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.]
59The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.[#tn Grk “Now the.” Here δέ (de) has not been translated.]
60But they did not find anything, though many false witnesses came forward. Finally two came forward[#tn Here δέ (de) has not been translated.]
61and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’”[#tn Grk “This one.”]
62So the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”[#tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.]
63But Jesus was silent. The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.”[#tn Here καί (kai) has not been translated.; #tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.]
64Jesus 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 of the Power and coming on the clouds of heaven .”[#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.; #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.; #sn An allusion to Dan 7:13 (see also Matt 24:30).]
65Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy![#tn Grk “the high priest tore his clothes, saying.”; #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).]
66What is your verdict?” They answered, “He is guilty and deserves death.”[#tn Grk “What do you think?”; #tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.; #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.”]
67Then they spat in his face and struck him with their fists. And some slapped him,
68saying, “Prophesy for us, you Christ! Who hit you?”[#tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.; #tn Grk “Who is the one who hit you?”sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.]
69Now Peter was sitting outside in the courtyard. A slave girl came to him and said, “You also were with Jesus the Galilean.”[#tn Here καί (kai) has not been translated.; #tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.]
70But he denied it in front of them all: “I don’t know what you’re talking about!”[#tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.]
71When he went out to the gateway, another slave girl saw him and said to the people there, “This man was with Jesus the Nazarene.”[#tn Here δέ (de) has not been translated.; #tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).]
72He denied it again with an oath, “I do not know the man!”
73After a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent gives you away!”[#tn Here δέ (de) has not been translated.; #tn Grk “your speech.”]
74At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed.[#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 mss [Ì37vid,45 Ë1] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.]
75Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly.[#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.]