Matthew 26

When Jesus had finished saying all these things, he said to his disciples,

1And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,

2"You know that in two days it will be the Passover festival. And the Son of Man will be handed over to be crucified."

2Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.

NoteThe Passover was the spring festival that recalled Israel's escape from slavery in Egypt, when a lamb was killed and eaten by each household. Jerusalem filled with pilgrims for it. "The Son of man" is the phrase Jesus regularly uses of himself; in Daniel 7 a figure "like the Son of man" is brought before God and given lasting authority. The Greek behind "is betrayed" means handed over or delivered up, a wider word than betrayal.

3Then the chief priests and the teachers of the law and the elders of the people met together in the courtyard of the high priest, whose name was Caiaphas.

3Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

NoteThe chief priests were the senior temple officials, drawn mostly from a few powerful families. The "scribes" were professional experts in the law of Moses, hence "teachers of the law." The "elders" were the leading laymen of prominent Jerusalem families. The high priest headed the temple and presided over the ruling council; Caiaphas held the office roughly from AD 18 to 36. "Palace" in the King James here means a large private residence and its enclosed courtyard, not a royal palace.

4They made a plan to arrest Jesus in some secret way and kill him.

4And consulted that they might take Jesus by subtilty, and kill him.

Note"Subtilty" in 1611 English means cunning or stealth. It does not carry the modern sense of subtlety as delicacy or fine distinction.

5But they said, "Not during the festival, or the people may riot."

5But they said, Not on the feast day, lest there be an uproar among the people.

NotePassover swelled the city's population many times over with pilgrims. A riot during the festival would have brought Roman troops in, which is what the authorities wanted to avoid.

6Now Jesus was in Bethany, in the house of Simon the leper.

6Now when Jesus was in Bethany, in the house of Simon the leper,

NoteBethany was a village on the far side of the Mount of Olives, about two miles east of Jerusalem. "Leprosy" in the Bible covers a range of skin conditions that made a person ritually unclean and required them to live apart. Since this Simon is hosting a meal in his own house, the name was evidently one he was still known by rather than a description of his present state.

7A woman came to him with a stone jar of very expensive perfume, and she poured it on his head while he was lying at the table eating.

7There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.

NoteAlabaster is a soft, creamy white stone carved into small sealed flasks for costly perfume; the narrow neck was snapped off to open it. The "ointment" is perfumed oil, not medicine. "As he sat at meat" means at table: guests at a formal meal did not sit on chairs but lay on their sides on low couches around a low table, propped on the left elbow.

8When his disciples saw it, they were angry. They said, "Why waste it like this?

8But when his disciples saw it, they had indignation, saying, To what purpose is this waste?

9This perfume could have been sold for a lot of money, and the money given to the poor."

9For this ointment might have been sold for much, and given to the poor.

NoteThe value is not given here, but Mark's account of a similar jar prices it at three hundred denarii, roughly a year's wages for a day laborer.

10Jesus knew what they were saying. He said to them, "Why are you bothering this woman? She has done a good thing for me.

10When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.

Note"A good work" translates a Greek phrase meaning a fine or beautiful deed. In Jewish usage of the time, a kindness done to a person directly was distinguished from giving money to the poor, which is what the disciples had in mind.

11You will always have the poor with you, but you will not always have me.

11For ye have the poor always with you; but me ye have not always.

NoteThe wording echoes Deuteronomy 15:11, "For the poor shall never cease out of the land."

12When she poured this perfume on my body, she was getting me ready for burial.

12For in that she hath poured this ointment on my body, she did it for my burial.

13I tell you the truth: wherever this good news is preached in all the world, what this woman has done will also be told, so that she is remembered."

13Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

Note"Gospel" translates a Greek word meaning good news, or the public announcement of it. In 1611 it was an ordinary English word for the same thing, not yet chiefly the name of a kind of book. "Verily" means truly.

14Then one of the twelve disciples, the one called Judas Iscariot, went to the chief priests.

14Then one of the twelve, called Judas Iscariot, went unto the chief priests,

Note"The twelve" is the inner group of followers Jesus chose. "Iscariot" most likely means "man of Kerioth," a town in Judea, which would make Judas the only one of the twelve not from Galilee, though other explanations of the name have been proposed.

15He said to them, "What will you give me if I hand him over to you?" They counted out thirty pieces of silver for him.

15And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

NoteThe coins are not identified. Thirty silver shekels is the sum set in Exodus 21:32 as compensation for a slave killed by someone's ox, and in Zechariah 11:12 thirty pieces of silver are weighed out as a contemptuous wage. If shekels, the amount would be about four months' wages for a laborer. "Covenanted with him" means they settled on the sum and weighed it out.

16From then on, Judas looked for a good chance to hand Jesus over.

16And from that time he sought opportunity to betray him.

17On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, "Where do you want us to get the Passover meal ready for you?"

17Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?

NoteThe Feast of Unleavened Bread was the seven days following Passover, during which no yeast was kept in the house and the bread was made without it, recalling the haste of the escape from Egypt. In ordinary speech the whole stretch was called by either name, which is why "the first day" here means the day the lambs were killed and the meal prepared.

18He said, "Go into the city, to a certain man, and tell him, 'The Teacher says, my time is near. I will keep the Passover at your house with my disciples.'"

18And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.

Note"Such a man" renders a Greek expression meaning "so and so," standing in for a name the narrator does not give. "The Master" in the King James means the teacher, the one whose pupils they are. "My time is at hand" means my time is near.

19The disciples did what Jesus told them to do, and they got the Passover meal ready.

19And the disciples did as Jesus had appointed them; and they made ready the passover.

20When evening came, Jesus lay down at the table with the twelve disciples.

20Now when the even was come, he sat down with the twelve.

Note"When the even was come" matters because the Passover meal had to be eaten after nightfall, and by Jewish reckoning the day ran from sunset to sunset, so nightfall began a new day. "He sat down" again means he reclined on a couch at the table.

21While they were eating, he said, "I tell you the truth: one of you will hand me over."

21And as they did eat, he said, Verily I say unto you, that one of you shall betray me.

22They were very sad, and each one of them began to ask him, "Lord, it isn't me, is it?"

22And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

23He answered, "The one who has dipped his hand in the bowl with me is the one who will hand me over.

23And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

NoteEveryone at the meal dipped bread or bitter herbs into a shared bowl of sauce, so the description fits any of the men present. It marks the betrayer as someone eating at close quarters with him rather than naming him.

24The Son of Man will go just as the Scriptures say about him. But how terrible for the man who hands the Son of Man over! It would have been better for that man if he had never been born."

24The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.

Note"Woe unto" is not a curse but an exclamation of grief or dread: how terrible for that man. "As it is written of him" refers to the Jewish scriptures.

25Then Judas, the one who was going to hand him over, said, "Teacher, it isn't me, is it?" Jesus said to him, "You have said it yourself."

25Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

Note"Master" here translates "Rabbi," the respectful address of a pupil to his teacher. "Thou hast said" is an indirect form of answer that throws the words back on the speaker: it concedes the point without stating it outright, and readers have long differed over how full an admission it is.

26While they were eating, Jesus took bread, gave thanks over it, broke it, and gave it to the disciples. He said, "Take it and eat it. This is my body."

26And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

NoteA Jewish blessing at a meal is spoken to God in thanks, not pronounced over the object, so "blessed it" means he said the blessing. Passover bread was flat and made without yeast, and it was torn by hand rather than cut.

27Then he took the cup, gave thanks, and gave it to them. He said, "All of you, drink from it.

27And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;

Note"Drink ye all of it" can mislead: the "all" refers to the people, not the quantity. It means all of you drink from it. A single cup was passed from hand to hand.

28This is my blood of the new covenant, which is poured out for many so that sins are forgiven.

28For this is my blood of the new testament, which is shed for many for the remission of sins.

Note"Testament" in 1611 English means covenant, a binding agreement between parties, and has nothing to do with a will here. The Greek is the same word used of God's covenant with Israel at Sinai, which was sealed when blood was thrown against the altar (Exodus 24:8). "Remission" means release or cancellation, as of a debt. The collection of books called the New Testament took its name from this kind of language later.

29I tell you, from now on I will not drink this fruit of the vine again until the day I drink it new with you in my Father's kingdom."

29But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.

Note"The fruit of the vine" is wine. The phrase comes from the Jewish blessing spoken over the cup at a meal.

30After they had sung a hymn, they went out to the Mount of Olives.

30And when they had sung an hymn, they went out into the mount of Olives.

NoteThe hymn sung at the close of a Passover meal was the last part of the Hallel, Psalms 113 to 118. The Mount of Olives is the ridge immediately east of Jerusalem, across the Kidron valley from the temple, about half an hour's walk.

31Then Jesus said to them, "Tonight all of you will fall away because of me. It is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.'

31Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.

Note"Offended" in the King James does not mean insulted or affronted. The Greek word means tripped up or made to stumble, and here means to desert him or fall away. The quotation is from Zechariah 13:7.

32But after I am raised to life, I will go ahead of you into Galilee."

32But after I am risen again, I will go before you into Galilee.

Note"Risen again" in the King James means raised back to life; "again" goes with the rising, and does not mean a second time. "Go before you" means go ahead of you, lead the way, as a shepherd walks ahead of the flock.

33Peter said to him, "Even if everyone else falls away because of you, I never will."

33Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

34Jesus said to him, "I tell you the truth: tonight, before the rooster crows, you will say three times that you don't know me."

34Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.

Note"The cock crow" also served as a name for a time of night, the hours before dawn; Roman usage attached it to the watch ending around three in the morning. "Deny me" means to disown, to state publicly that you have no connection with someone. "Thrice" means three times.

35Peter said to him, "Even if I have to die with you, I will never say I don't know you." And all the other disciples said the same thing.

35Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

36Then Jesus came with them to a place called Gethsemane. He said to the disciples, "Sit here while I go over there and pray."

36Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

NoteGethsemane means "oil press." It was an enclosed grove of olive trees on the slope of the Mount of Olives, with a press for the olives.

37He took Peter and the two sons of Zebedee with him, and he began to feel deep sorrow and heavy distress.

37And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

NoteThe two sons of Zebedee are James and John.

38Then he said to them, "My soul is full of sorrow, enough to crush the life out of me. Stay here and keep watch with me."

38Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

Note"My soul" in Hebrew and Greek usage means the whole self, the person, not a separate inner part. "Exceeding sorrowful, even unto death" means grief heavy enough to kill.

39He went a little farther, fell with his face to the ground, and prayed. He said, "My Father, if it is possible, let this cup be taken away from me. But not what I want, what you want."

39And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

Note"This cup" is an image from the Hebrew scriptures: a cup handed to someone to drink stands for the portion assigned to them, very often suffering or judgment (Isaiah 51:17, Jeremiah 25:15).

40He came back to the disciples and found them sleeping. He said to Peter, "So you could not keep watch with me for one hour?

40And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?

41Stay awake and pray, so that you do not fall into temptation. The spirit is willing, but the body is weak."

41Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

Note"Watch" means stay awake and keep guard. "The flesh" is the ordinary biblical way of speaking of human beings as physical creatures who tire and fail; it carries no suggestion of sexual sin here.

42He went away a second time and prayed, "My Father, if this cup cannot be taken away unless I drink it, then let what you want be done."

42He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

43He came back and found them sleeping again, because their eyes were heavy.

43And he came and found them asleep again: for their eyes were heavy.

44So he left them and went away again and prayed a third time, saying the same words.

44And he left them, and went away again, and prayed the third time, saying the same words.

45Then he came to his disciples and said to them, "Are you still sleeping and resting? Look, the time has come, and the Son of Man is being handed over to sinful men.

45Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

NoteThe Greek can be read three ways and translators divide: as a plain command (sleep on and take your rest now), as a question (are you still sleeping?), or as irony. "The hour is at hand" means the time has come.

46Get up, let's go. Look, here comes the man who is handing me over."

46Rise, let us be going: behold, he is at hand that doth betray me.

47While he was still speaking, Judas, one of the twelve disciples, arrived. With him was a large crowd carrying swords and clubs, sent by the chief priests and the elders of the people.

47And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

Note"Staves" are wooden clubs. The crowd is an armed party sent by the authorities, most likely temple guards and household servants, not a spontaneous mob.

48The man who was handing Jesus over had arranged a signal with them. He said, "The one I kiss is the man. Grab him and hold him."

48Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.

NoteA kiss on the cheek or hand was the ordinary respectful greeting of a pupil to his teacher, which is why it would draw no attention as a signal.

49He went straight up to Jesus and said, "Greetings, Teacher," and kissed him.

49And forthwith he came to Jesus, and said, Hail, master; and kissed him.

Note"Hail" is the standard everyday greeting, like "good day." "Master" again translates "Rabbi," teacher.

50Jesus said to him, "Friend, why have you come?" Then the men came forward, took hold of Jesus, and arrested him.

50And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.

NoteThe Greek is compressed and has been read two ways since antiquity: as a question, "Friend, why have you come?", or as a command, "Friend, do what you are here for."

51Then one of the men with Jesus reached out his hand, pulled out his sword, struck the high priest's servant, and cut off his ear.

51And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.

Note"A servant of the high priest's" translates a word for a slave belonging to the high priest's household. Matthew names neither the man who struck nor, at this point, the man struck.

52Then Jesus said to him, "Put your sword back where it belongs. All who take up the sword will die by the sword.

52Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

Note"Put up again thy sword into his place" means put it back in its sheath.

53Do you think I cannot ask my Father right now, and he would send me more than twelve legions of angels at once?

53Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

NoteA legion was the largest unit of the Roman army, about six thousand men, so twelve legions is more than seventy thousand. "Presently" in the King James means at once, immediately, not after a short delay.

54But then how would the Scriptures come true that say it must happen this way?"

54But how then shall the scriptures be fulfilled, that thus it must be?

55At that time Jesus said to the crowd, "Have you come out with swords and clubs to arrest me, as if I were a robber? Day after day I sat teaching in the temple, and you did not arrest me.

55In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

Note"A thief" renders a Greek word meaning a bandit or armed robber, also used of insurgents; the complaint is that they have come out armed as if against a violent outlaw. Teachers taught sitting down, in the open courts of the temple where crowds passed through, so he had been in public reach every day.

56But all this has happened so that the writings of the prophets would come true." Then all the disciples left him and ran away.

56But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

57The men who had arrested Jesus took him to Caiaphas the high priest, where the teachers of the law and the elders had gathered.

57And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

58But Peter followed him at a distance, all the way to the courtyard of the high priest. He went in and sat down with the guards to see how it would end.

58But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.

Note"Palace" here means the courtyard, the open square enclosed by the walls and rooms of a large house. The "servants" are the officers or guards attached to the high priest. "To see the end" means to see how it would turn out.

59The chief priests and the elders and the whole council were looking for false evidence against Jesus so they could put him to death.

59Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;

Note"All the council" is the Sanhedrin, the supreme Jewish court in Jerusalem, made up of chief priests, elders and scribes with the high priest presiding, about seventy men in all.

60They did not find any, even though many false witnesses came forward. At last two false witnesses came forward

60But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,

61and said, "This man said, 'I am able to tear down God's temple and build it again in three days.'"

61And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

Note"This fellow" is dismissive in the King James, roughly "this man here." The temple then standing was Herod's rebuilding, which had been under construction for decades (John 2:20 speaks of forty six years), so a claim to pull it down and put it up again in three days was a serious charge as well as an extravagant one.

62The high priest stood up and said to him, "Aren't you going to answer? What about the charges these men are making against you?"

62And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?

63But Jesus kept quiet. The high priest said to him, "I put you under oath before the living God: tell us if you are the Christ, the Son of God."

63But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

Note"Held his peace" means stayed silent. "I adjure thee by the living God" places him under a formal oath, a legal move that obliged a person to answer. "The Christ" is a title, not a name: the Greek christos translates the Hebrew mashiach, "anointed one," the king God was expected to send. In the Jewish scriptures the king of Israel is also called God's son (Psalm 2), which is why the two titles stand together in the question.

64Jesus said to him, "You have said it yourself. But I tell all of you: from now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven."

64Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

Note"Thou hast said" is again the indirect form of answer, conceding the question in the questioner's own words. "Power" here stands in for the name of God, a reverent way of speaking of him without saying the name. The wording draws on Psalm 110:1 and Daniel 7:13. "Hereafter" translates a phrase meaning from now on.

65Then the high priest tore his own clothes and said, "He has spoken against God! Why do we need any more witnesses? Look, you have just heard him insult God.

65Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

NoteTearing one's own garment was a formal, public gesture of grief or horror, and Jewish practice required judges to do it on hearing blasphemy. Blasphemy is speech that insults God or claims what belongs to God alone.

66What do you think?" They answered, "He deserves to die."

66What think ye? They answered and said, He is guilty of death.

Note"He is guilty of death" is older English for liable to the death penalty: he deserves to die.

67Then they spit in his face and hit him with their fists. Others slapped him

67Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

Note"Buffeted" means struck with the fist. "Smote him with the palms of their hands" renders a word that may mean slapped with the open hand or struck with a rod; translators differ.

68and said, "Prophesy to us, Christ! Who hit you?"

68Saying, Prophesy unto us, thou Christ, Who is he that smote thee?

NoteThe taunt asks him to name his attacker without seeing him; other accounts say his face had been covered. "Prophesy" here means simply to tell what he could not know by sight, not to foretell the future.

69Peter was sitting outside in the courtyard. A servant girl came up to him and said, "You were with Jesus of Galilee too."

69Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.

Note"Damsel" means a young female servant. "Palace" again means the courtyard of the high priest's house, and "sat without" means sat outside, in the open, rather than in the room where the hearing was held.

70But he denied it in front of them all. He said, "I don't know what you are talking about."

70But he denied before them all, saying, I know not what thou sayest.

71When he went out to the gateway, another servant girl saw him and said to the people there, "This man was with Jesus of Nazareth too."

71And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

NoteThe "porch" is the covered passage through the gateway of the courtyard, between the street and the open yard.

72Again he denied it, this time with an oath: "I do not know the man."

72And again he denied with an oath, I do not know the man.

Note"Denied with an oath" means he swore by God that what he said was true. Swearing falsely by God's name was a serious offense.

73A little later the people standing there came up to Peter and said, "You really are one of them. The way you talk gives you away."

73And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee.

Note"Bewrayeth" is an old word meaning gives away or exposes; it is a different word from "betray," though close in sense. Galileans were known for a distinct accent, notably in the throat sounds, so a Galilean was recognized as soon as he spoke.

74Then he began to call down curses on himself and to swear, "I do not know the man." And right away a rooster crowed.

74Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.

Note"To curse and to swear" does not mean foul language. He called down curses on himself if he were lying and swore oaths that he was telling the truth.

75Then Peter remembered what Jesus had said to him: "Before the rooster crows, you will say three times that you don't know me." He went outside and cried bitterly.

75And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.