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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Matthew 26 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/matthew/26.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//matthew/26-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > Matthew 26</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../matthew/25.htm" title="Matthew 25">◄</a> Matthew 26 <a href="../matthew/27.htm" title="Matthew 27">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>The Plot to Kill Jesus</h2></div><div align="center"><h3><a href="/matthew/26-1.htm"><b>Matthew 26:1</b></a></h3></div><b>When Jesus had finished</b><br />This phrase marks a significant transition in the Gospel of Matthew. The Greek word used here for "finished" is "ἐτέλεσεν" (etelesen), which implies completion or fulfillment. It suggests that Jesus has concluded a major section of His teaching. In the context of Matthew, this often signals the end of a discourse and the beginning of a new narrative phase. This completion is not just a pause but a fulfillment of His teaching mission, emphasizing the authority and finality of His words.<p><b>saying all these things</b><br />The phrase "all these things" refers to the teachings and parables Jesus has just delivered, particularly those found in the preceding chapters. The Greek word "πάντα" (panta) means "all" or "everything," indicating the comprehensive nature of His teachings. This underscores the exhaustive and authoritative nature of Jesus' message, which encompasses moral, spiritual, and eschatological truths. It reflects the fullness of His revelation to His followers, preparing them for the events to come.<p><b>He said to His disciples</b><br />Here, the focus shifts to Jesus' intimate communication with His disciples. The Greek word "μαθηταῖς" (mathētais) for "disciples" denotes learners or followers, highlighting their role as students of Jesus' teachings. This phrase sets the stage for the private instruction and preparation that Jesus will give them regarding His impending passion. It emphasizes the relational aspect of Jesus' ministry, where He invests personally in those who are committed to following Him. This moment is pivotal, as it transitions from public teaching to private preparation for the events of the Passion Week. <div align="center"><h3><a href="/matthew/26-2.htm"><b>Matthew 26:2</b></a></h3></div><b>You know</b><br />This phrase indicates a level of awareness and understanding among Jesus' disciples. The Greek word used here is "οἴδατε" (oidate), which implies not just knowledge but a deep, internalized understanding. Jesus is speaking to His disciples, who have been with Him and have heard His teachings. This phrase suggests that Jesus expects them to comprehend the significance of the events He is about to describe, highlighting the importance of spiritual awareness and readiness.<p><b>that the Passover</b><br />The Passover, or "Πάσχα" (Pascha) in Greek, is a pivotal Jewish festival commemorating the Israelites' deliverance from Egyptian bondage. It is a time of remembrance and celebration of God's salvation and faithfulness. In the context of this verse, the Passover is not just a historical event but a foreshadowing of the ultimate deliverance that Jesus, the Lamb of God, will provide through His sacrifice. This connection underscores the continuity of God's redemptive plan from the Old Testament to the New Testament.<p><b>is two days away</b><br />This phrase sets a specific timeframe, emphasizing the immediacy and urgency of the events to come. The mention of "two days" indicates that Jesus is fully aware of the timeline of His impending suffering and death. It reflects His obedience to the divine plan and His willingness to fulfill His mission. The precision of this timing also highlights the sovereignty of God in orchestrating the events of salvation history.<p><b>and the Son of Man</b><br />The title "Son of Man" is a significant messianic term that Jesus frequently uses to refer to Himself. It originates from <a href="/daniel/7-13.htm">Daniel 7:13-14</a>, where the "Son of Man" is depicted as a heavenly figure with authority and dominion. By using this title, Jesus is affirming His identity as the Messiah and His role in God's redemptive plan. It also emphasizes His humanity and His solidarity with humankind, as He prepares to suffer and die for the sins of the world.<p><b>will be handed over</b><br />The phrase "handed over" comes from the Greek "παραδίδοται" (paradidotai), which means to be delivered or betrayed. This indicates the betrayal by Judas Iscariot, one of Jesus' own disciples, and the subsequent handing over to the Jewish authorities. It highlights the theme of betrayal and the fulfillment of prophecy, as Jesus willingly submits to the path of suffering for the sake of humanity's redemption.<p><b>to be crucified</b><br />Crucifixion was a brutal and humiliating form of Roman execution reserved for the worst criminals. The Greek word "σταυρωθῆναι" (staurōthēnai) signifies the physical and spiritual agony that Jesus would endure. This phrase encapsulates the heart of the Gospel message: Jesus' sacrificial death on the cross for the atonement of sin. It is a profound demonstration of God's love and justice, as Jesus takes upon Himself the punishment that humanity deserves, offering salvation to all who believe. <div align="center"><h3><a href="/matthew/26-3.htm"><b>Matthew 26:3</b></a></h3></div><b>At that time</b><br />This phrase sets the stage for the events that are about to unfold. It indicates a specific moment in the timeline of Jesus' ministry, a time of increasing tension and impending fulfillment of prophecy. The Greek word used here, "τότε" (tote), often signifies a pivotal moment, suggesting that what follows is of great significance in the narrative of the Gospel.<p><b>the chief priests and elders of the people</b><br />The "chief priests" were the leading religious figures in Jewish society, responsible for temple rituals and maintaining religious order. The "elders" were respected leaders, often part of the Sanhedrin, the Jewish ruling council. Together, they represent the established religious authority. Their involvement highlights the gravity of the conspiracy against Jesus, as those who should have been spiritual guides were instead plotting against the Messiah. This reflects a tragic misunderstanding and rejection of Jesus' mission.<p><b>assembled in the courtyard</b><br />The act of assembling indicates a deliberate and premeditated gathering. The "courtyard" (Greek: "αὐλή" - aulē) was a place of meeting and discussion, often associated with the homes of the wealthy or powerful. This setting underscores the clandestine nature of their meeting, away from the public eye, suggesting secrecy and conspiracy.<p><b>of the high priest</b><br />The high priest held the highest religious office in Judaism, serving as the chief mediator between God and the people. This role was meant to be one of spiritual leadership and integrity. However, the involvement of the high priest in this plot against Jesus reveals a profound corruption and departure from the intended purpose of the office.<p><b>whose name was Caiaphas</b><br />Caiaphas, the high priest at the time, is a historical figure corroborated by extra-biblical sources, such as the writings of Josephus. His tenure as high priest from AD 18 to 36 places him at the center of the events leading to Jesus' crucifixion. Caiaphas' role in the plot against Jesus highlights the intersection of political power and religious authority, as he sought to maintain his position and appease Roman rule, even at the cost of justice and truth. His actions fulfill the prophetic narrative of the suffering servant, as foretold in Isaiah, and set the stage for the ultimate sacrifice of Jesus for the sins of humanity. <div align="center"><h3><a href="/matthew/26-4.htm"><b>Matthew 26:4</b></a></h3></div><b>and they conspired</b><br />The phrase "and they conspired" indicates a deliberate and secretive plan. The Greek word used here is "συμβούλιον" (symboulion), which implies a council or consultation. This reflects the calculated and premeditated nature of the religious leaders' actions. Historically, the Sanhedrin, the Jewish ruling council, often met to discuss matters of religious and civil importance. Their conspiracy against Jesus highlights the growing tension between Jesus' teachings and the established religious order. This act of conspiracy is a stark reminder of the spiritual blindness and hardness of heart that can occur when power and tradition are threatened by truth.<p><b>to arrest Jesus</b><br />The intention "to arrest Jesus" shows the leaders' desire to physically seize Him. The Greek word "κρατέω" (krateo) means to take hold of or to seize. This reflects their intent to exert control over Jesus, who had become a significant threat to their authority. Jesus' arrest was not merely a legal action but a fulfillment of the prophetic scriptures that foretold the Messiah's suffering. This moment underscores the paradox of Jesus' mission: He came to set people free, yet He was bound and arrested as part of God's redemptive plan.<p><b>covertly</b><br />The word "covertly" suggests secrecy and deceit. The Greek term "δόλος" (dolos) implies cunning or craftiness. The religious leaders sought to avoid public uproar, as Jesus was popular among the people. This clandestine approach reveals their fear of losing influence and the lengths they would go to maintain their status. It also highlights the contrast between the darkness of their intentions and the light of Jesus' truth and love. In a broader spiritual sense, this reflects the ongoing battle between light and darkness, truth and deception.<p><b>and kill Him</b><br />The phrase "and kill Him" is the culmination of their conspiracy. The Greek word "ἀποκτείνω" (apokteino) means to kill or destroy. This was not just a plan to silence Jesus but to eliminate Him entirely. Historically, this reflects the ultimate rejection of Jesus as the Messiah by the religious leaders. However, from a theological perspective, this act of violence was part of God's sovereign plan for salvation. Jesus' death was not the end but the means through which redemption and reconciliation with God were made possible. This phrase serves as a sobering reminder of the cost of sin and the depth of God's love, as Jesus willingly laid down His life for humanity. <div align="center"><h3><a href="/matthew/26-5.htm"><b>Matthew 26:5</b></a></h3></div><b>But they said</b><br />This phrase introduces the response of the chief priests and elders as they deliberate on how to arrest Jesus. The Greek word for "said" is "εἶπαν" (eipan), which is an aorist active indicative verb, indicating a past action. This highlights the decisiveness and finality of their decision. The use of "they" refers to the collective group of religious leaders, emphasizing their unity in opposition to Jesus. Historically, this reflects the growing tension between Jesus and the Jewish authorities, who felt threatened by His teachings and influence.<p><b>Not during the feast</b><br />The phrase "Not during the feast" reveals the leaders' concern about timing. The "feast" refers to the Passover, a significant Jewish festival commemorating the Israelites' deliverance from Egypt. The Greek word for "feast" is "ἑορτή" (heortē), which denotes a festival or celebration. The leaders were aware of the large crowds gathered in Jerusalem for the Passover and feared that any action against Jesus during this time could incite a riot. This reflects their political astuteness and desire to maintain public order, even as they plotted an unjust act.<p><b>or there may be a riot</b><br />The concern for a "riot" underscores the volatile atmosphere in Jerusalem during the Passover. The Greek word for "riot" is "θόρυβος" (thorybos), meaning an uproar or disturbance. This highlights the leaders' fear of losing control over the people, who were increasingly drawn to Jesus. Historically, Jerusalem was a hotbed of political and religious tension, especially during major festivals when the city was filled with pilgrims. The leaders' fear of a riot indicates their awareness of Jesus' popularity and the potential for unrest if He were arrested publicly.<p><b>among the people</b><br />The phrase "among the people" points to the general populace, who were largely supportive of Jesus. The Greek word for "people" is "λαός" (laos), which often refers to the common people or the masses. This highlights the divide between the religious elite and the ordinary citizens, many of whom saw Jesus as a prophet and were captivated by His teachings and miracles. The leaders' concern about the people's reaction underscores their recognition of Jesus' influence and the potential backlash against their authority if they acted rashly. <div align="center"><h2>Jesus Anointed at Bethany</h2></div><div align="center"><h3><a href="/matthew/26-6.htm"><b>Matthew 26:6</b></a></h3></div><b>While Jesus was in Bethany</b><br />The phrase "While Jesus was in Bethany" situates us geographically and temporally in the narrative. Bethany, a small village on the eastern slope of the Mount of Olives, holds significant importance in the Gospels. It is the home of Mary, Martha, and Lazarus, and a place where Jesus often found refuge. The name "Bethany" is derived from the Hebrew "Beth Anya," meaning "house of affliction" or "house of figs," which may reflect the village's humble status. This setting underscores the humility and accessibility of Jesus, who often chose to dwell among the lowly and marginalized rather than in places of power and prestige.<p><b>in the home of Simon the leper</b><br />The phrase "in the home of Simon the leper" introduces us to a specific individual, Simon, who is identified by his past affliction. The term "leper" in the biblical context refers to someone who suffered from a skin disease, which rendered them ceremonially unclean according to Jewish law. The Greek word used here is "λεπρός" (lepros), indicating a person who was once ostracized from society. The fact that Jesus is in Simon's home highlights His compassion and willingness to associate with those whom society deemed untouchable. It is a powerful testament to the transformative power of Jesus' ministry, which breaks down barriers and restores dignity to the marginalized. This setting also foreshadows the impending act of anointing, symbolizing purification and preparation, themes deeply rooted in the Jewish tradition. <div align="center"><h3><a href="/matthew/26-7.htm"><b>Matthew 26:7</b></a></h3></div><b>a woman came to Him</b><br />This phrase introduces an unnamed woman, whose identity is not specified in this passage but is traditionally understood to be Mary of Bethany from parallel accounts. Her approach to Jesus is significant, as it demonstrates boldness and devotion. In the cultural context of the time, women were often not given prominence, yet this woman's actions are recorded in the Gospels, highlighting the inclusive nature of Jesus' ministry. Her coming to Jesus signifies an act of worship and reverence, breaking societal norms to honor Him.<p><b>with an alabaster jar</b><br />The alabaster jar is a significant detail, as alabaster was a precious stone, often used to store valuable ointments and perfumes. The use of such a jar indicates the value and importance of the contents. Alabaster jars were typically sealed to preserve the fragrance, and breaking the jar would mean using all of its contents at once. This act symbolizes total devotion and sacrifice, as the woman offers something of great worth to Jesus.<p><b>of very expensive perfume</b><br />The perfume, identified in other Gospel accounts as pure nard, was a luxury item, imported from the Himalayas, and was extremely costly. The Greek term used here, "polytimos," emphasizes the great value of the perfume. This detail underscores the sacrificial nature of the woman's act, as she offers something of immense financial worth. Her willingness to pour out such an expensive item reflects her understanding of Jesus' worth and her desire to honor Him above material possessions.<p><b>which she poured on His head</b><br />Pouring the perfume on Jesus' head is an act of anointing, a practice with deep roots in Jewish tradition. Anointing was often associated with consecration and blessing, used for priests and kings. By anointing Jesus, the woman acknowledges His messianic identity and foreshadows His impending death and burial. This act of anointing is both prophetic and symbolic, recognizing Jesus as the Anointed One, the Christ.<p><b>as He was reclining at the table</b><br />In the cultural context of the time, reclining at the table was a common posture during meals, especially at formal banquets. This setting indicates a moment of fellowship and intimacy. The woman's act of anointing Jesus during this time of fellowship highlights the personal and relational aspect of worship. It serves as a reminder that true worship is not confined to specific times or places but can occur in the midst of everyday life and interactions. <div align="center"><h3><a href="/matthew/26-8.htm"><b>Matthew 26:8</b></a></h3></div><b>When the disciples saw this</b><br />The phrase "when the disciples saw this" indicates a moment of observation and reaction. The Greek word for "saw" is "ἰδόντες" (idontes), which implies not just a physical seeing but a perception and understanding of the event. The disciples, who were followers of Jesus and witnesses to His teachings and miracles, are portrayed as being attentive to the actions around Jesus. This moment of seeing is crucial as it sets the stage for their emotional and intellectual response. Historically, the disciples were often in a learning process, grappling with the radical nature of Jesus' ministry, which frequently challenged their preconceived notions and cultural norms.<p><b>they were indignant</b><br />The term "indignant" comes from the Greek "ἀγανακτήσαντες" (aganaktēsantes), which conveys a strong feeling of displeasure or anger. This reaction suggests that the disciples felt a sense of moral or ethical outrage. In the context of first-century Judea, where resources were scarce and poverty was widespread, the disciples' indignation might reflect a practical concern for stewardship and the use of resources. Their reaction also highlights a recurring theme in the Gospels: the tension between human understanding and divine purpose. The disciples often struggled to comprehend the full scope of Jesus' mission, which transcended material concerns.<p><b>and asked</b><br />The act of asking, "εἶπαν" (eipan), indicates a desire for clarification or justification. This reflects the disciples' ongoing journey of learning and understanding. In the Jewish tradition, questioning was a common method of teaching and learning, as seen in rabbinic dialogues. The disciples' question is not merely rhetorical; it is an invitation for Jesus to provide insight into His actions, which often defied conventional wisdom. This moment underscores the importance of seeking understanding and the humility required to ask questions in the pursuit of truth.<p><b>Why this waste?</b><br />The phrase "Why this waste?" captures the disciples' bewilderment and practical mindset. The Greek word for "waste" is "ἀπώλεια" (apōleia), which can mean destruction or loss. This choice of word reveals the disciples' perception of the act as being without purpose or benefit. In the cultural and historical context, the disciples' reaction can be seen as a reflection of societal values that prioritized utility and frugality. However, Jesus often redefined such values, emphasizing spiritual over material wealth. This question challenges readers to consider what constitutes true value and purpose in the light of Christ's teachings. It invites believers to reflect on their own priorities and the ways in which they might align with or diverge from the values of the Kingdom of God. <div align="center"><h3><a href="/matthew/26-9.htm"><b>Matthew 26:9</b></a></h3></div><b>This perfume</b><br />The phrase "this perfume" refers to the costly ointment of pure nard that Mary of Bethany used to anoint Jesus. In the original Greek, the word for perfume is "μύρον" (myron), which denotes a fragrant oil or ointment. Historically, such perfumes were imported from regions like India and were highly valued in ancient times, often used for anointing and burial purposes. The use of this perfume signifies an act of deep devotion and honor towards Jesus, symbolizing the outpouring of love and worship.<p><b>could have been sold</b><br />The phrase "could have been sold" reflects the disciples' practical mindset, particularly Judas Iscariot, who voiced this concern. The Greek word "πραθῆναι" (prathēnai) implies a transaction or exchange. This highlights the tension between spiritual acts of worship and practical concerns of stewardship. It challenges believers to discern the balance between acts of devotion and the pragmatic use of resources.<p><b>at a high price</b><br />"At a high price" underscores the significant monetary value of the perfume. The Greek term "πολλοῦ" (pollou) means much or great, indicating that the perfume was worth a substantial amount, equivalent to a year's wages for a laborer. This detail emphasizes the sacrificial nature of Mary's act, as she chose to honor Jesus with something of great worth, illustrating the principle of giving our best to God.<p><b>and the money given to the poor</b><br />This phrase reflects a common Jewish practice and value of almsgiving, which was highly esteemed in Jewish culture. The Greek word "πτωχοῖς" (ptōchois) refers to those who are destitute or in need. The suggestion to give the money to the poor aligns with the biblical mandate to care for the needy, as seen throughout Scripture. However, Jesus' response in the surrounding verses indicates that while caring for the poor is important, there are moments when worship and honoring God take precedence, teaching that acts of worship are also a form of service to God. <div align="center"><h3><a href="/matthew/26-10.htm"><b>Matthew 26:10</b></a></h3></div><b>Aware of this</b><br />In <a href="/matthew/26-10.htm">Matthew 26:10</a>, the phrase "Aware of this" indicates Jesus' omniscience and His deep understanding of human thoughts and actions. The Greek word used here is "γνοὺς" (gnous), derived from "γινώσκω" (ginōskō), which means to know or perceive. This highlights Jesus' divine insight, as He perceives the intentions and murmurs of His disciples without them explicitly stating their concerns. This awareness is a testament to His divine nature, reminding us that nothing is hidden from God, and He is fully aware of our hearts and motives.<p><b>Jesus said</b><br />The phrase "Jesus said" underscores the authority and importance of His words. In the Gospels, whenever Jesus speaks, it is with authority and purpose. The Greek verb "εἶπεν" (eipen) is used here, which is a common term for speaking or saying. This emphasizes that Jesus' words are not just casual remarks but carry weight and significance. His teachings and responses are meant to instruct, correct, and guide His followers, reflecting His role as the ultimate teacher and shepherd.<p><b>Why are you bothering this woman?</b><br />Here, Jesus addresses the disciples' criticism of the woman's actions. The Greek word for "bothering" is "κόπους παρέχετε" (kopous parechete), which can mean causing trouble or distress. Jesus' question challenges the disciples to reconsider their judgment and to see the woman's actions from a different perspective. This phrase invites us to reflect on our own judgments and to approach others with grace and understanding, recognizing the value of their intentions and actions.<p><b>She has done a beautiful deed to Me</b><br />In this phrase, Jesus acknowledges the woman's act as a "beautiful deed." The Greek word "καλὸν" (kalon) translates to good, noble, or beautiful. This highlights the intrinsic value of her actions, which were motivated by love and devotion. Jesus' commendation of her deed serves as a reminder that acts of worship and sacrifice, when done with a pure heart, are precious in God's sight. It encourages believers to offer their best to the Lord, knowing that He sees and appreciates the beauty in our sincere offerings. <div align="center"><h3><a href="/matthew/26-11.htm"><b>Matthew 26:11</b></a></h3></div><b>The poor you will always have with you</b><br />This phrase reflects a reality that has persisted throughout human history. The Greek word for "poor" is "ptōchos," which denotes those who are economically disadvantaged or destitute. In the context of first-century Judea, poverty was widespread due to heavy taxation, social stratification, and political instability. Jesus acknowledges this enduring social condition, echoing <a href="/deuteronomy/15-11.htm">Deuteronomy 15:11</a>, which states, "There will always be poor people in the land." This acknowledgment is not a dismissal of the poor but rather a call to continuous compassion and action. It serves as a reminder of the Christian duty to care for the needy, emphasizing that poverty is a persistent issue that requires ongoing attention and generosity.<p><b>but you will not always have Me</b><br />Here, Jesus is speaking to His disciples about the limited time they have with Him in His physical form. The Greek word "egō" for "Me" is emphatic, underscoring the significance of His presence. This statement is set against the backdrop of Jesus' impending crucifixion, a pivotal event in Christian theology. Historically, this moment is situated during the Passover week, a time of great significance for the Jewish people, symbolizing deliverance and redemption. Jesus is preparing His disciples for His departure, highlighting the urgency of recognizing and valuing His presence. This phrase calls believers to prioritize their relationship with Christ, understanding that while acts of service are vital, the worship and acknowledgment of Jesus' unique role in salvation are paramount. It is a call to seize the moment, to cherish the divine presence, and to understand the transient nature of earthly life in contrast to the eternal significance of Christ's mission. <div align="center"><h3><a href="/matthew/26-12.htm"><b>Matthew 26:12</b></a></h3></div><b>By pouring this perfume on Me</b><br />The act of pouring perfume is significant in the cultural and historical context of the time. In ancient Jewish customs, anointing with oil or perfume was a sign of honor and consecration. The Greek word used here for "pouring" is "βάλλω" (ballō), which implies a deliberate and generous action. This act by the woman is not just a simple gesture; it is a profound expression of devotion and recognition of Jesus' divine role. The perfume, likely a costly nard, symbolizes the woman's sacrificial love and acknowledgment of Jesus' impending sacrifice.<p><b>she has prepared My body</b><br />The phrase "prepared My body" is deeply prophetic and foreshadows the imminent crucifixion and burial of Jesus. The Greek word "ἑτοιμάζω" (hetoimazō) means to make ready or to prepare. In Jewish burial customs, bodies were anointed with spices and perfumes to honor the deceased and to mitigate the odor of decay. This preparation by the woman is an unintentional yet divinely orchestrated act that aligns with the burial practices of the time, highlighting the reality of Jesus' approaching death and the fulfillment of His mission.<p><b>for burial</b><br />The term "burial" in this context is "ἐνταφιασμός" (entaphiasmos) in Greek, which refers to the act of preparing a body for interment. This phrase underscores the somber reality of Jesus' mission on earth—to die for the sins of humanity. The mention of burial is a direct reference to the Passion narrative, where Jesus' death and resurrection are central themes. Historically, this preparation for burial signifies the transition from Jesus' earthly ministry to His sacrificial death, which is the cornerstone of Christian faith. The woman's act of anointing is thus seen as a prophetic acknowledgment of Jesus' redemptive work, inspiring believers to reflect on the depth of His sacrifice and the hope of resurrection. <div align="center"><h3><a href="/matthew/26-13.htm"><b>Matthew 26:13</b></a></h3></div><b>Truly I tell you</b><br />This phrase is a solemn declaration by Jesus, emphasizing the truth and importance of what He is about to say. The Greek word "ἀμὴν" (amēn) is often translated as "truly" or "verily," and it is used to affirm the certainty and reliability of the statement. In the context of Jesus' teachings, it underscores His authority and the divine truth of His words. This introduction prepares the listener for a significant revelation, highlighting the weight and eternal impact of the message.<p><b>wherever this gospel is preached</b><br />The term "gospel" (Greek: εὐαγγέλιον, euangelion) refers to the good news of Jesus Christ—His life, death, and resurrection. The phrase "wherever this gospel is preached" indicates the universal scope of the Christian message. Historically, this reflects the Great Commission, where Jesus commands His disciples to spread His teachings to all nations. The use of "wherever" suggests the global mission of the Church and the timeless relevance of the gospel message.<p><b>in the whole world</b><br />This phrase emphasizes the expansive reach of the gospel. The Greek word "κόσμος" (kosmos) is used here, meaning the world or the universe. It signifies not just a geographical expanse but also the inclusion of all peoples and cultures. This reflects the prophetic vision of the gospel's impact, transcending cultural and ethnic boundaries, and fulfilling God's promise to Abraham that all nations would be blessed through his seed (<a href="/genesis/22-18.htm">Genesis 22:18</a>).<p><b>what she has done</b><br />This refers to the act of the woman who anointed Jesus with expensive perfume, as described earlier in the chapter. Her deed is an expression of deep love, devotion, and recognition of Jesus' impending sacrifice. The Greek verb "ποιέω" (poieō) means to do or make, indicating an intentional and meaningful action. Her act is memorialized as an example of selfless worship and sacrifice, highlighting the importance of honoring Christ with our best.<p><b>will also be told</b><br />The future tense here indicates the enduring legacy of the woman's act. The Greek word "λαλέω" (laleō) means to speak or tell, suggesting that her account will be recounted alongside the gospel message. This ensures that her devotion is remembered and serves as an inspiration for future generations. It underscores the idea that acts of faith and love have lasting significance in God's kingdom.<p><b>in memory of her</b><br />The phrase "in memory of her" signifies a lasting tribute to the woman's faith and devotion. The Greek word "μνημόσυνον" (mnēmosynon) means a memorial or remembrance. This highlights the biblical principle that God honors those who honor Him. Her act of worship is not only remembered but also celebrated as a model of true discipleship. It serves as a reminder that God values the heart's intentions and the sacrifices made in His name. <div align="center"><h2>Judas Agrees to Betray Jesus</h2></div><div align="center"><h3><a href="/matthew/26-14.htm"><b>Matthew 26:14</b></a></h3></div><b>Then</b><br />The word "then" serves as a transitional marker, indicating a sequence of events. In the context of <a href="/matthew/26.htm">Matthew 26</a>, it follows the anointing of Jesus at Bethany and the plot to kill Him. This word underscores the unfolding of divine prophecy and the orchestration of events leading to the crucifixion. It reminds us of God's sovereign timing in the fulfillment of His redemptive plan.<p><b>one of the Twelve</b><br />This phrase highlights the intimate circle of Jesus' disciples, the Twelve Apostles. Judas Iscariot was not an outsider but one of the chosen few who had walked closely with Jesus. This emphasizes the gravity of his betrayal, as it came from within Jesus' trusted group. It serves as a sobering reminder of the potential for betrayal and sin even among those who are closest to Christ.<p><b>the one called Judas Iscariot</b><br />Judas Iscariot is identified specifically, distinguishing him from other individuals named Judas in the New Testament. The name "Iscariot" likely refers to his place of origin, Kerioth, a town in Judea. This identification is crucial, as it sets the stage for his infamous role in the betrayal of Jesus. Historically, Judas has been a symbol of treachery and the tragic consequences of turning away from Christ.<p><b>went</b><br />The action of "went" signifies a deliberate decision and movement. Judas' going to the chief priests was a conscious choice, reflecting his internal decision to betray Jesus. This act of going is laden with moral and spiritual implications, as it marks the point of no return in Judas' betrayal. It challenges believers to consider the direction of their own choices and the paths they choose to follow.<p><b>to the chief priests</b><br />The chief priests were the religious leaders of the Jewish community, responsible for temple worship and maintaining religious order. By approaching them, Judas aligns himself with those who were actively seeking to kill Jesus. This phrase highlights the tragic alliance between Judas and the religious authorities, who were blinded by their own agendas. It serves as a cautionary tale about the dangers of religious hypocrisy and the rejection of God's anointed. <div align="center"><h3><a href="/matthew/26-15.htm"><b>Matthew 26:15</b></a></h3></div><b>and asked</b><br />In this phrase, we see Judas Iscariot taking the initiative to approach the chief priests. The Greek word used here is "εἶπεν" (eipen), which means "said" or "asked." This action signifies a deliberate choice by Judas, highlighting the gravity of his betrayal. Historically, this moment is pivotal as it sets in motion the events leading to Jesus' crucifixion. Judas' approach to the religious leaders demonstrates a premeditated decision, reflecting the fulfillment of Old Testament prophecies about the Messiah's betrayal.<p><b>What are you willing to give me</b><br />This phrase reveals Judas' motivation driven by greed and self-interest. The Greek word "θέλετε" (thelete) translates to "are you willing," indicating a negotiation or transaction. Judas' question exposes his heart's condition, prioritizing material gain over spiritual truth. In a broader scriptural context, this moment contrasts sharply with Jesus' teachings on selflessness and sacrifice, serving as a cautionary tale about the dangers of prioritizing worldly wealth over eternal values.<p><b>if I hand Him over to you?</b><br />The phrase "hand Him over" is translated from the Greek "παραδώσω" (paradoso), meaning "to deliver" or "to betray." This term is significant as it underscores the act of betrayal, a central theme in the Passion narrative. Judas' willingness to betray Jesus, who had been his teacher and friend, highlights the depth of human sinfulness and the fulfillment of prophetic scriptures such as <a href="/psalms/41-9.htm">Psalm 41:9</a>, which speaks of betrayal by a close friend. This act of handing over is not just a physical transfer but a spiritual and moral failure.<p><b>So they counted out for him</b><br />The act of counting out the money signifies a formal agreement between Judas and the chief priests. The Greek word "ἔστησαν" (estēsan) means "they set" or "they counted," indicating a calculated and deliberate transaction. This counting of money symbolizes the tangible price of betrayal and the chief priests' complicity in the plot against Jesus. It reflects the fulfillment of <a href="/zechariah/11-12.htm">Zechariah 11:12</a>, where thirty pieces of silver are mentioned, further emphasizing the prophetic nature of these events.<p><b>thirty pieces of silver</b><br />This specific amount, "thirty pieces of silver," is deeply symbolic and rooted in Old Testament prophecy. The Greek term "ἀργύρια" (argyria) refers to silver coins, and the number thirty is significant as it was the price of a slave according to <a href="/exodus/21-32.htm">Exodus 21:32</a>. This valuation of Jesus' life as equivalent to that of a slave underscores the depth of His humility and the extent of His sacrifice. The fulfillment of <a href="/zechariah/11-12.htm">Zechariah 11:12-13</a> in this transaction highlights the sovereignty of God in orchestrating the redemption plan through even the darkest human actions. <div align="center"><h3><a href="/matthew/26-16.htm"><b>Matthew 26:16</b></a></h3></div><b>So from that time on</b><br />This phrase marks a pivotal moment in the narrative of the Gospel. The Greek word "τότε" (tote) is used here, indicating a specific point in time that follows a significant event. In the context of <a href="/matthew/26.htm">Matthew 26</a>, this refers to the moment after Judas Iscariot agreed to betray Jesus for thirty pieces of silver. This decision marks a turning point not only in Judas's life but also in the unfolding of the Passion narrative. Historically, this phrase underscores the gravity of Judas's actions, setting in motion the events that would lead to the crucifixion. It serves as a reminder of the weight of choices and their consequences in the divine plan.<p><b>Judas</b><br />Judas Iscariot, one of the twelve disciples, is a figure shrouded in infamy. His name, "Ἰούδας" (Ioudas), is derived from the Hebrew "Yehudah," meaning "praised." Ironically, Judas's actions would lead to one of the most notorious acts of betrayal in history. From a historical and scriptural perspective, Judas's role is complex. He was chosen by Jesus as a disciple, yet his heart was turned towards greed and deception. This highlights the theme of free will and the potential for corruption even among those closest to Christ.<p><b>looked for an opportunity</b><br />The Greek word "ζητέω" (zēteō) is used here, meaning to seek or search for. This implies a deliberate and calculated effort on Judas's part to find the right moment to betray Jesus. The use of this word suggests an active pursuit, indicating Judas's commitment to his decision. In a broader spiritual context, this phrase serves as a cautionary tale about the dangers of allowing sin to take root in one's heart, leading to actions that oppose God's will.<p><b>to betray</b><br />The term "παραδιδόναι" (paradidonai) is translated as "to betray," meaning to hand over or deliver up. This word is significant in the Passion narrative, as it is used repeatedly to describe the act of betrayal. In the context of Judas's actions, it signifies the ultimate act of disloyalty and treachery. From a theological perspective, this betrayal was prophesied and necessary for the fulfillment of Scripture, yet it also underscores the profound sorrow and tragedy of turning against the Savior.<p><b>Jesus</b><br />The name "Ἰησοῦς" (Iēsous) is the Greek form of the Hebrew "Yeshua," meaning "The Lord is salvation." In this verse, Jesus is the central figure, the one who is to be betrayed. Despite knowing Judas's intentions, Jesus continues His mission of love and redemption. This highlights the depth of Christ's compassion and His willingness to endure suffering for the sake of humanity. The mention of Jesus in this context serves as a reminder of His divine purpose and the ultimate sacrifice He would make for the salvation of mankind. <div align="center"><h2>Preparing the Passover</h2></div><div align="center"><h3><a href="/matthew/26-17.htm"><b>Matthew 26:17</b></a></h3></div><b>On the first day of the Feast of Unleavened Bread</b><br />This phrase marks a significant moment in the Jewish calendar, known as the Feast of Unleavened Bread, which is closely associated with Passover. The Greek term used here is "τῇ πρώτῃ τῶν ἀζύμων" (tē prōtē tōn azymōn), indicating the beginning of a week-long festival. Historically, this feast commemorates the Israelites' exodus from Egypt, where they left in haste and did not have time to let their bread rise. This context is crucial as it sets the stage for the Last Supper, which Jesus will transform into a new covenant meal. Theologically, this feast symbolizes purity and separation from sin, as leaven often represents sin in Scripture.<p><b>the disciples came to Jesus</b><br />The disciples, μαθηταί (mathētai) in Greek, are the followers and students of Jesus. Their coming to Jesus signifies their dependence on Him for guidance and instruction. In a broader sense, this reflects the Christian call to seek Jesus in all matters of life, especially in times of preparation and remembrance. Historically, the disciples were preparing for a traditional Jewish observance, yet they were about to witness its fulfillment in Christ.<p><b>and asked, “Where do You want us to prepare for You to eat the Passover?&#8221</b><br />This question reveals the disciples' role in the preparation of the Passover meal, a task that involved finding a suitable place and making necessary arrangements. The Greek word for "prepare," ἑτοιμάσωμεν (hetoimasōmen), implies making ready or putting in order. The Passover, Πάσχα (Pascha), is a pivotal Jewish festival commemorating God's deliverance of Israel from Egyptian bondage. In the context of <a href="/matthew/26-17.htm">Matthew 26:17</a>, this question foreshadows the establishment of the Lord's Supper, where Jesus will redefine the Passover meal as a remembrance of His impending sacrifice. This moment is rich with anticipation and divine purpose, as Jesus prepares to fulfill the ultimate act of deliverance through His death and resurrection. <div align="center"><h3><a href="/matthew/26-18.htm"><b>Matthew 26:18</b></a></h3></div><b>He answered</b><br />This phrase indicates Jesus' response to His disciples' inquiry about where to prepare the Passover. The Greek word for "answered" is "apokrinomai," which implies a thoughtful and authoritative response. Jesus, as the omniscient Teacher, provides clear guidance, demonstrating His divine foreknowledge and authority.<p><b>Go into the city</b><br />The directive to "go" is a command, showing Jesus' leadership and the disciples' role as obedient followers. The "city" refers to Jerusalem, the center of Jewish religious life and the prophesied location for significant events in Jesus' ministry. This instruction underscores the fulfillment of prophecy and the importance of Jerusalem in God's redemptive plan.<p><b>to a certain man</b><br />The phrase "a certain man" suggests anonymity, yet divine orchestration. The Greek term "deina" implies a specific, though unnamed, individual. This highlights God's sovereignty and the idea that He prepares and uses people for His purposes, even when they remain unnamed in the biblical narrative.<p><b>and tell him</b><br />This instruction to communicate a message reflects the role of the disciples as messengers of Christ. It emphasizes the importance of obedience and the transmission of Jesus' words, which carry divine authority and purpose.<p><b>The Teacher says</b><br />"The Teacher" is a title of respect and authority, acknowledging Jesus as the rabbi or master. The Greek word "didaskalos" signifies one who imparts wisdom and truth. This title affirms Jesus' role as the ultimate source of spiritual instruction and guidance.<p><b>My time is near</b><br />This phrase is profound, indicating the imminence of Jesus' crucifixion and the fulfillment of His earthly mission. The Greek word "kairos" for "time" refers to an appointed or opportune moment, underscoring the divine timing in God's salvific plan. It reflects Jesus' awareness of His impending sacrifice and the culmination of His redemptive work.<p><b>I will keep the Passover</b><br />The Passover is a significant Jewish feast commemorating Israel's deliverance from Egypt. Jesus' intention to "keep" it signifies His fulfillment of the Law and the foreshadowing of His role as the ultimate Passover Lamb. The Greek "poieo" for "keep" implies an active participation, highlighting Jesus' commitment to God's covenantal promises.<p><b>with My disciples</b><br />This phrase emphasizes the communal aspect of the Passover meal and Jesus' relationship with His followers. The term "disciples" denotes those who learn from and adhere to the teachings of their master. It underscores the importance of fellowship and unity in the body of Christ, especially in the context of remembering God's deliverance.<p><b>at your house</b><br />The mention of "your house" personalizes the setting, indicating a private and intimate gathering. It reflects the early Christian practice of meeting in homes and the significance of hospitality in the faith community. This setting foreshadows the establishment of the Lord's Supper, a central rite in Christian worship, symbolizing the new covenant in Christ's blood. <div align="center"><h3><a href="/matthew/26-19.htm"><b>Matthew 26:19</b></a></h3></div><b>So the disciples did</b><br />This phrase highlights the obedience and faithfulness of the disciples. The Greek word for "disciples" is μαθηταί (mathētai), which means learners or followers. In the context of first-century Judaism, discipleship involved a deep commitment to follow and emulate the teacher. The disciples' actions here reflect their trust in Jesus' instructions, a model for Christian obedience and faith in divine guidance.<p><b>as Jesus had directed them</b><br />The phrase underscores the authority of Jesus as a teacher and leader. The Greek word for "directed" is συντάσσω (syntassō), meaning to arrange or command. This reflects Jesus' role as the orchestrator of events leading to His crucifixion. Historically, Jesus' directives were not just logistical but deeply theological, as they were part of fulfilling the prophetic and redemptive plan of God. This obedience to Jesus' direction is a call for believers to seek and follow divine guidance in their lives.<p><b>and prepared the Passover</b><br />The Passover, or Πάσχα (Pascha) in Greek, is a significant Jewish festival commemorating the Israelites' deliverance from Egyptian bondage, as described in <a href="/exodus/12.htm">Exodus 12</a>. The preparation involved specific rituals and elements, such as the lamb, unleavened bread, and bitter herbs, each symbolizing aspects of the Exodus story. Archaeological findings, such as ancient Passover-related artifacts, provide insight into the historical and cultural context of this celebration. For Christians, the Passover preparation by the disciples foreshadows the Last Supper, where Jesus reinterprets the Passover elements in light of His impending sacrifice, establishing the New Covenant. This act of preparation is a reminder of the importance of spiritual readiness and the fulfillment of God's promises through Christ. <div align="center"><h2>The Last Supper</h2></div><div align="center"><h3><a href="/matthew/26-20.htm"><b>Matthew 26:20</b></a></h3></div><b>When evening came</b><br />The phrase "when evening came" marks a significant transition in the narrative, indicating the beginning of the Passover meal. In Jewish tradition, the day begins at sunset, and the evening is a time of gathering and reflection. The Greek word for evening, "opsios," suggests a time of conclusion and preparation. This setting underscores the solemnity and intimacy of the moment, as Jesus prepares to share profound truths with His disciples. Historically, the Passover meal was a time of remembrance and anticipation, commemorating Israel's deliverance from Egypt and foreshadowing the ultimate deliverance through Christ.<p><b>Jesus was reclining</b><br />The act of reclining, rather than sitting, is significant in the cultural context of a first-century Jewish meal. Reclining at a table was a posture of relaxation and fellowship, often reserved for special occasions. The Greek word "anakeimai" implies a position of rest and intimacy, highlighting the close relationship between Jesus and His disciples. This setting reflects the deep bond and trust shared among them, as well as the gravity of the events about to unfold. It also fulfills the Passover tradition, where participants would recline to symbolize freedom and rest, contrasting their ancestors' slavery in Egypt.<p><b>with the twelve disciples</b><br />The mention of "the twelve disciples" emphasizes the completeness and chosen nature of this group. The number twelve holds significant biblical symbolism, representing the twelve tribes of Israel and the foundation of God's covenant people. In Greek, "mathētēs" refers to a learner or follower, indicating the disciples' role as students of Jesus' teachings. This gathering of the twelve signifies the establishment of a new covenant community, with Jesus as the central figure. It is a poignant reminder of the unity and mission entrusted to them, even as the shadow of betrayal looms over the group. The presence of all twelve, including Judas, underscores the themes of loyalty, betrayal, and divine purpose that permeate the narrative. <div align="center"><h3><a href="/matthew/26-21.htm"><b>Matthew 26:21</b></a></h3></div><b>And while they were eating</b><br />This phrase sets the scene during the Last Supper, a pivotal moment in Christian history. The Greek word for "eating" is "ἐσθίω" (esthió), which implies a communal meal, a time of fellowship and intimacy. In the Jewish tradition, meals were significant for community and covenantal relationships. This setting underscores the gravity of the moment, as Jesus shares a final meal with His disciples, symbolizing the new covenant He is about to establish through His sacrifice.<p><b>He said</b><br />The Greek word "εἶπεν" (eipen) is used here, indicating a declaration or proclamation. Jesus, as the authoritative teacher and Messiah, speaks with divine authority. His words are not mere conversation but carry the weight of prophecy and revelation. This moment is a fulfillment of His role as the Son of God, who knows the hearts of men and the unfolding of God's redemptive plan.<p><b>Truly, I tell you</b><br />The phrase "ἀμὴν λέγω ὑμῖν" (amēn legō hymin) is a solemn affirmation, often translated as "verily" or "truly." It is a Hebraic expression that Jesus uses to emphasize the truth and importance of His statement. This phrase is a call for the disciples to pay close attention, as what follows is of utmost significance and certainty.<p><b>one of you will betray Me</b><br />The Greek word for "betray" is "παραδώσει" (paradōsei), meaning to deliver over or hand over. This is a prophetic revelation of Judas Iscariot's impending betrayal. The use of "one of you" highlights the intimate and shocking nature of the betrayal, as it comes from within Jesus' closest circle. This moment fulfills Old Testament prophecies, such as <a href="/psalms/41-9.htm">Psalm 41:9</a>, and sets in motion the events leading to the crucifixion. It serves as a sobering reminder of human frailty and the cost of redemption, emphasizing the need for vigilance and faithfulness in the Christian walk. <div align="center"><h3><a href="/matthew/26-22.htm"><b>Matthew 26:22</b></a></h3></div><b>They were deeply grieved</b><br />The phrase "deeply grieved" captures the intense emotional turmoil experienced by the disciples. The Greek word used here is "lypeō," which conveys a profound sense of sorrow or distress. This grief is not superficial but deeply rooted, reflecting the disciples' shock and confusion at Jesus' revelation of impending betrayal. Historically, this moment occurs during the Last Supper, a time of intimate fellowship, making the announcement of betrayal even more poignant and heart-wrenching. The disciples' grief underscores their love and loyalty to Jesus, as well as their fear of the unknown future.<p><b>and began to ask Him one after another</b><br />The phrase "began to ask Him one after another" indicates a sequential and personal inquiry from each disciple. The Greek verb "archomai" (began) suggests an initiation of action, highlighting the urgency and immediacy of their concern. This setting is intimate, with each disciple feeling compelled to seek personal reassurance from Jesus. The historical context of a communal meal, where trust and camaraderie are paramount, amplifies the tension and vulnerability felt by each disciple as they confront the possibility of betrayal within their close-knit group.<p><b>Surely not I, Lord?</b><br />The question "Surely not I, Lord?" reveals the disciples' inner turmoil and self-doubt. The Greek phrase "mēti ego eimi, Kyrie?" is structured to expect a negative response, reflecting the disciples' hope that they are not the betrayer. The use of "Lord" (Kyrie) signifies their recognition of Jesus' authority and their relationship with Him as their Master. This moment is a profound reflection of human frailty and the fear of failing someone deeply loved. Scripturally, it echoes the theme of self-examination and the need for divine grace, as each disciple grapples with the potential for personal failure. <div align="center"><h3><a href="/matthew/26-23.htm"><b>Matthew 26:23</b></a></h3></div><b>Jesus answered</b><br />This phrase indicates a direct response from Jesus, highlighting His omniscience and authority. In the Greek, "ἀποκριθεὶς" (apokritheis) suggests a deliberate and thoughtful reply, emphasizing Jesus' awareness of the events unfolding. His response is not just to the immediate question but to the deeper spiritual betrayal that is about to occur.<p><b>The one who has dipped his hand</b><br />This phrase signifies a shared intimacy and fellowship. In the cultural context of the time, sharing a meal was a sign of trust and friendship. The Greek word "ἐμβάψας" (embapsas) means to dip or immerse, indicating a close proximity and shared experience. This act of dipping together in the same dish underscores the gravity of the betrayal, as it comes from one within Jesus' inner circle.<p><b>Into the bowl with Me</b><br />The "bowl" or "τὸ τρυβλίον" (to tryblion) in Greek, refers to a common dish used during meals. This shared bowl is symbolic of the communal life Jesus had with His disciples. Historically, meals were significant social events, and sharing a bowl was an act of unity and brotherhood. The betrayal, therefore, is not just a personal affront but a violation of sacred fellowship.<p><b>Will betray Me</b><br />The word "betray" comes from the Greek "παραδώσει" (paradosei), meaning to hand over or deliver up. This term is loaded with treachery and deceit, highlighting the severity of Judas' actions. In the scriptural context, betrayal is one of the most grievous sins, as it involves a breach of trust and loyalty. Jesus' foreknowledge of this act underscores His role as the suffering Messiah, who willingly embraces His path to fulfill the Scriptures. <div align="center"><h3><a href="/matthew/26-24.htm"><b>Matthew 26:24</b></a></h3></div><b>The Son of Man</b><br />This title, "The Son of Man," is deeply rooted in the Old Testament, particularly in the book of <a href="/daniel/7-13.htm">Daniel 7:13-14</a>, where it describes a messianic figure endowed with authority, glory, and sovereign power. In the New Testament, Jesus frequently uses this title to refer to Himself, emphasizing both His humanity and His divine mission. The phrase underscores Jesus' role as the prophesied Messiah who fulfills God's redemptive plan. It is a reminder of His humility and His identification with humanity, while also pointing to His divine authority and ultimate victory.<p><b>will go</b><br />The phrase "will go" indicates the certainty and inevitability of Jesus' path to the cross. It reflects the divine plan that has been set in motion, one that Jesus willingly embraces. The Greek verb used here, "hypagei," suggests a purposeful departure, highlighting Jesus' obedience to the Father's will. This is not a passive resignation but an active fulfillment of His mission to bring salvation to humanity.<p><b>just as it is written about Him</b><br />This phrase underscores the fulfillment of Old Testament prophecies concerning the Messiah. Scriptures such as <a href="/isaiah/53.htm">Isaiah 53</a> and <a href="/psalms/22.htm">Psalm 22</a> foreshadow the suffering and sacrifice of the Messiah. Jesus' journey to the cross is not a tragic accident but a divine orchestration foretold by the prophets. This assurance of prophecy being fulfilled strengthens the faith of believers, affirming that God's word is trustworthy and His plans are sovereign.<p><b>but woe to that man</b><br />The word "woe" is a strong expression of grief and condemnation. It is a prophetic lament that signifies the severe consequences awaiting Judas Iscariot, the one who would betray Jesus. This warning serves as a sobering reminder of the gravity of sin and the judgment that follows. It also highlights the moral responsibility of individuals, even within the unfolding of divine plans.<p><b>by whom the Son of Man is betrayed!</b><br />The act of betrayal is one of the most poignant and tragic elements of the Passion narrative. The Greek word "paradidotai" conveys the idea of handing over or delivering up, emphasizing the personal and relational nature of Judas' betrayal. This betrayal is not just a political or religious act but a deeply personal violation of trust and love. It serves as a cautionary tale about the dangers of greed, disillusionment, and the rejection of Christ.<p><b>It would be better for him if he had not been born</b><br />This hyperbolic statement underscores the severity of Judas' actions and the eternal consequences of rejecting Christ. It reflects the profound sorrow and loss associated with turning away from the source of life and salvation. From a conservative Christian perspective, this phrase serves as a stark warning about the eternal ramifications of sin and the importance of repentance and faith in Jesus Christ. It calls believers to examine their own hearts and to remain steadfast in their commitment to follow Christ. <div align="center"><h3><a href="/matthew/26-25.htm"><b>Matthew 26:25</b></a></h3></div><b>Then Judas</b><br />The name "Judas" is derived from the Hebrew name "Judah," meaning "praise." Historically, Judas Iscariot is one of the most infamous figures in the New Testament, known for his betrayal of Jesus. His actions are a stark reminder of the potential for sin and betrayal even among those closest to Christ. Judas's role fulfills Old Testament prophecies about betrayal, highlighting the sovereignty of God in using even the darkest actions to fulfill His divine plan.<p><b>who would betray Him</b><br />The phrase "who would betray Him" underscores the premeditated nature of Judas's actions. The Greek word for "betray" is "paradidomi," which means to hand over or deliver up. This term is used throughout the New Testament to describe the act of delivering Jesus to the authorities. Judas's betrayal is not just a personal failure but a pivotal moment in the salvation narrative, leading to the crucifixion and resurrection of Jesus.<p><b>said, 'Surely not I, Rabbi?'</b><br />Judas's question, "Surely not I, Rabbi?" is laden with irony and deceit. The term "Rabbi" is a respectful title meaning "teacher" or "master," indicating Judas's outward respect for Jesus despite his inner treachery. This moment reveals the duplicity of Judas's heart, as he addresses Jesus with honor while plotting His betrayal. It serves as a cautionary tale about the dangers of hypocrisy and the importance of aligning one's heart with one's words.<p><b>Jesus answered, 'You have said it yourself.'</b><br />Jesus's response, "You have said it yourself," is a profound acknowledgment of Judas's impending betrayal. This phrase is a common Jewish idiom used to affirm a statement made by another. Jesus's calm and knowing reply highlights His omniscience and the fulfillment of prophecy. It also reflects His willingness to embrace His sacrificial role for humanity's redemption. This interaction between Jesus and Judas is a powerful testament to Jesus's foreknowledge and His unwavering commitment to His mission, even in the face of betrayal. <div align="center"><h3><a href="/matthew/26-26.htm"><b>Matthew 26:26</b></a></h3></div><b>While they were eating</b><br />This phrase sets the scene during the Last Supper, a pivotal moment in Christian history. The Greek word for "eating" (ἐσθίω) indicates a communal meal, which in Jewish tradition, especially during Passover, is rich with symbolism and fellowship. The Passover meal commemorates the Israelites' deliverance from Egypt, and here, Jesus is about to redefine its meaning. Historically, this meal was a time of remembrance and anticipation, and Jesus uses it to introduce a new covenant.<p><b>Jesus took bread</b><br />The act of taking bread is deeply symbolic. In Jewish tradition, bread is a staple of life, representing sustenance and God's provision. The Greek word for "took" (λαβών) implies a deliberate action. Jesus, the Bread of Life, is about to offer Himself as spiritual sustenance. This moment foreshadows His sacrifice, where He becomes the true Passover Lamb.<p><b>spoke a blessing</b><br />The Greek word for "blessing" (εὐλογήσας) means to give thanks or to consecrate. In Jewish custom, blessings are spoken to acknowledge God's provision and sovereignty. Jesus' blessing over the bread signifies His acknowledgment of God's plan and His role in it. This act of blessing transforms the ordinary into the sacred, setting the stage for the institution of the Eucharist.<p><b>and broke it</b><br />Breaking the bread is a significant act. The Greek word (ἔκλασεν) suggests a physical breaking, symbolizing Jesus' impending suffering and the breaking of His body on the cross. This act is a visual prophecy of His sacrifice, emphasizing the personal cost of redemption. Historically, broken bread also signifies sharing and community, pointing to the unity of believers in Christ.<p><b>and gave it to the disciples</b><br />The giving of the bread to the disciples (ἔδωκεν) is an act of sharing and impartation. Jesus is not only sharing a meal but is imparting His life and mission to His followers. This act signifies the beginning of the disciples' role in the new covenant. It is a call to participate in His suffering and mission, a theme that resonates throughout the New Testament.<p><b>saying, Take and eat</b><br />The command to "take and eat" (λάβετε φάγετε) is an invitation to partake in the life and sacrifice of Jesus. It is a call to active participation in the new covenant. Eating the bread symbolizes accepting Jesus' sacrifice and internalizing His teachings. This phrase echoes the invitation to eternal life found throughout the Gospels.<p><b>this is My body</b><br />The declaration "this is My body" (τοῦτό ἐστιν τὸ σῶμά μου) is profound and foundational for Christian theology. The Greek word for "body" (σῶμα) signifies the whole person. Jesus is offering Himself entirely for the redemption of humanity. This statement is the basis for the doctrine of the Eucharist, where believers partake in the body of Christ, symbolizing unity with Him and with each other. Historically, this moment marks the transition from the old covenant to the new, where Jesus Himself becomes the sacrificial Lamb. <div align="center"><h3><a href="/matthew/26-27.htm"><b>Matthew 26:27</b></a></h3></div><b>Then He took the cup</b><br />In this phrase, "He" refers to Jesus Christ, who is central to the Christian faith as the Son of God and the Savior. The "cup" is a significant symbol in the Bible, often representing God's provision and blessing, but also His wrath and judgment. In the context of the Last Supper, the cup signifies the New Covenant in Jesus' blood, which He was about to shed for the forgiveness of sins. The act of taking the cup is a deliberate and solemn gesture, indicating Jesus' willingness to fulfill His mission. Historically, sharing a cup in Jewish tradition was a sign of fellowship and unity, which Jesus extends to His disciples.<p><b>gave thanks</b><br />The Greek word used here is "eucharisteo," from which the term "Eucharist" is derived. This act of giving thanks is profound, as Jesus expresses gratitude to the Father even as He faces imminent suffering and death. It reflects a heart of submission and trust in God's sovereign plan. In Jewish tradition, giving thanks before a meal was customary, but Jesus elevates this act to a spiritual level, acknowledging God's provision and the redemptive purpose of His sacrifice. This moment invites believers to cultivate a heart of gratitude, recognizing God's grace in all circumstances.<p><b>and gave it to them</b><br />Jesus' act of giving the cup to His disciples is an invitation to participate in the New Covenant. It signifies the sharing of His life and mission with His followers. The communal aspect of this gesture emphasizes the unity and fellowship among believers, who are called to partake in the blessings and responsibilities of the covenant. Historically, this act would have been understood as a profound expression of inclusion and commitment, as sharing a cup was a sign of deep relational bonds.<p><b>saying, 'Drink from it, all of you.'</b><br />The command to "Drink from it" is an imperative, inviting each disciple to personally accept and internalize the significance of the cup. The phrase "all of you" underscores the inclusivity of Jesus' offer of salvation. It is a call to unity and equality among His followers, breaking down barriers of status, background, or past sins. In the broader scriptural context, this invitation reflects the universal scope of the Gospel, which is available to all who believe. The act of drinking symbolizes acceptance and participation in the life and sacrifice of Christ, a transformative experience that unites believers with Him and with one another. <div align="center"><h3><a href="/matthew/26-28.htm"><b>Matthew 26:28</b></a></h3></div><b>This is My blood</b><br />The phrase "This is My blood" is a profound declaration by Jesus during the Last Supper, signifying the establishment of a new covenant. The Greek word for "blood" is "αἷμα" (haima), which in the Jewish sacrificial system, represents life and atonement. In the Old Testament, blood was central to the sacrificial rituals, symbolizing purification and consecration. Jesus' use of "My blood" indicates a personal and sacrificial offering, contrasting with the repeated animal sacrifices of the Old Covenant. His blood signifies the ultimate and final atonement for sin, fulfilling the prophetic imagery of the suffering servant in <a href="/isaiah/53.htm">Isaiah 53</a>.<p><b>of the covenant</b><br />The term "covenant" (Greek: "διαθήκη," diathēkē) refers to a solemn agreement or contract. In biblical history, covenants were pivotal in defining the relationship between God and His people. The Old Covenant, given through Moses, was based on the Law and required continual sacrifices. Here, Jesus introduces the New Covenant, prophesied in <a href="/jeremiah/31-31.htm">Jeremiah 31:31-34</a>, which promises a new heart and a direct relationship with God. This covenant is not based on the law but on grace, made possible through Jesus' sacrificial death. It signifies a transformative relationship, where believers are not only forgiven but also empowered to live righteously.<p><b>which is poured out</b><br />The phrase "poured out" (Greek: "ἐκχυννόμενον," ekchynnomenon) evokes the imagery of sacrificial offerings in the temple, where the blood of animals was poured out at the altar. This act of pouring signifies the complete and willing sacrifice of Jesus, emphasizing the voluntary nature of His death. It reflects the prophecy in <a href="/isaiah/53-12.htm">Isaiah 53:12</a>, where the suffering servant "poured out his life unto death." Jesus' blood, unlike the temporary and repetitive sacrifices of the Old Covenant, is a once-for-all offering, sufficient for the redemption of humanity.<p><b>for many</b><br />The phrase "for many" (Greek: "περὶ πολλῶν," peri pollōn) indicates the extensive reach of Jesus' atoning sacrifice. While "many" can imply a large number, it also signifies inclusivity, extending beyond the Jewish people to all nations, as foretold in <a href="/isaiah/49-6.htm">Isaiah 49:6</a>. This phrase underscores the universal scope of the Gospel, inviting all who believe to partake in the salvation offered through Christ. It highlights the fulfillment of God's promise to Abraham that through his seed, all nations would be blessed (<a href="/genesis/22-18.htm">Genesis 22:18</a>).<p><b>for the forgiveness of sins</b><br />The phrase "for the forgiveness of sins" (Greek: "εἰς ἄφεσιν ἁμαρτιῶν," eis aphesin hamartiōn) encapsulates the purpose of Jesus' sacrificial death. "Forgiveness" (Greek: "ἄφεσις," aphesis) means to release or pardon, signifying the removal of guilt and the restoration of a right relationship with God. This concept is central to the New Testament message, where Jesus' death is portrayed as the means by which humanity is reconciled to God. The forgiveness of sins is not merely a legal transaction but a transformative act of grace, enabling believers to live in freedom and holiness. This phrase echoes the promise of the New Covenant in <a href="/jeremiah/31-34.htm">Jeremiah 31:34</a>, where God declares, "For I will forgive their iniquity, and I will remember their sin no more." <div align="center"><h3><a href="/matthew/26-29.htm"><b>Matthew 26:29</b></a></h3></div><b>I tell you</b><br />This phrase underscores the authority and certainty with which Jesus speaks. In the Greek, "λέγω ὑμῖν" (legō hymin) is a common expression used by Jesus to emphasize the importance and truth of His statements. It is a direct address to His disciples, ensuring that they understand the gravity of what He is about to say. This authoritative declaration is a hallmark of Jesus' teaching style, often used to introduce profound truths or prophetic insights.<p><b>I will not drink</b><br />Here, Jesus makes a vow, a solemn promise that He will abstain from drinking wine. The Greek word "πίω" (piō) is future tense, indicating a deliberate choice and commitment. This abstention is significant, symbolizing the end of an era and the anticipation of a future fulfillment. It reflects Jesus' awareness of His impending suffering and the new covenant He is establishing through His sacrifice.<p><b>of this fruit of the vine</b><br />The phrase "fruit of the vine" is a Jewish idiom for wine, derived from the Hebrew tradition. Wine was a staple in Jewish culture, used in religious ceremonies and daily life. It symbolizes joy, celebration, and the blessings of God. By referring to wine as "fruit of the vine," Jesus connects this moment to the Passover meal, which He is transforming into the Lord's Supper, a new covenant meal for His followers.<p><b>from now on</b><br />This marks a pivotal moment in Jesus' ministry. The Greek "ἀπ’ ἄρτι" (ap’ arti) indicates a decisive change from the present moment forward. It signifies the transition from the old covenant, represented by the Passover, to the new covenant, which will be inaugurated through Jesus' death and resurrection. This phrase highlights the immediacy and significance of the events that are about to unfold.<p><b>until that day</b><br />"That day" refers to a future, eschatological event. In the Greek, "ἕως τῆς ἡμέρας ἐκείνης" (heōs tēs hēmeras ekeinēs) points to the consummation of God's kingdom. It is a day of hope and fulfillment, when Jesus will return and establish His reign. This phrase assures the disciples that the current sorrow and separation are temporary, and a glorious future awaits.<p><b>when I drink it anew</b><br />The word "anew" (Greek "καινόν" - kainon) signifies a renewal or transformation. Jesus is not merely speaking of drinking wine again, but of a transformed experience in the kingdom of God. This points to the Messianic banquet, a common theme in Jewish eschatology, where the faithful will celebrate with the Messiah in a restored creation. It is a promise of joy, fellowship, and eternal communion with Christ.<p><b>with you</b><br />This phrase emphasizes the communal aspect of the kingdom. Jesus assures His disciples that they will be with Him in this future celebration. The Greek "μεθ’ ὑμῶν" (meth’ hymōn) highlights the intimate relationship between Jesus and His followers. It is a promise of inclusion and participation in the divine life, reinforcing the hope of eternal fellowship with the Savior.<p><b>in My Father’s kingdom</b><br />The kingdom of God is a central theme in Jesus' teaching. Here, "My Father’s kingdom" (Greek "ἐν τῇ βασιλείᾳ τοῦ Πατρός μου" - en tē basileia tou Patros mou) underscores the divine origin and authority of the kingdom. It is a realm where God's will is perfectly realized, characterized by righteousness, peace, and joy. This phrase assures believers of their ultimate destiny and the fulfillment of God's redemptive plan through Christ. <div align="center"><h3><a href="/matthew/26-30.htm"><b>Matthew 26:30</b></a></h3></div><b>And when they had sung a hymn</b><br />This phrase marks a significant moment in the narrative of the Last Supper. The Greek word for "hymn" is "hymneo," which means to sing praises. Historically, this would have been part of the traditional Passover meal, where Psalms 113-118, known as the Hallel, were sung. These psalms are filled with themes of deliverance and God's faithfulness, which would have been poignant for Jesus and His disciples as they prepared for the events to come. The act of singing a hymn together signifies unity and shared faith, a moment of worship and reflection before the impending trials.<p><b>they went out</b><br />The phrase "they went out" indicates a transition from the intimate setting of the upper room to the broader world where Jesus would face His arrest and crucifixion. The Greek word "exerchomai" suggests a purposeful departure. This movement from the safety of fellowship to the vulnerability of the outside world mirrors the Christian journey of faith, where believers are called to step out in obedience and trust, even into challenging circumstances.<p><b>to the Mount of Olives</b><br />The Mount of Olives holds deep historical and prophetic significance. It is a place frequently mentioned in the Old Testament and is associated with the coming of the Messiah (<a href="/zechariah/14-4.htm">Zechariah 14:4</a>). In the context of Jesus' life, it was a place of prayer and teaching. The Mount of Olives was also the location of the Garden of Gethsemane, where Jesus would soon experience profound agony and surrender to the Father's will. This setting underscores the gravity of the moment and the fulfillment of prophecy, as Jesus, the Messiah, prepares to lay down His life for humanity. The Mount of Olives serves as a reminder of the intersection between divine prophecy and human history, where God's redemptive plan unfolds. <div align="center"><h2>Jesus Predicts Peter’s Denial</h2></div><div align="center"><h3><a href="/matthew/26-31.htm"><b>Matthew 26:31</b></a></h3></div><b>Then Jesus said to them</b><br />This phrase marks a pivotal moment in the narrative, as Jesus directly addresses His disciples. The Greek word for "said" is "εἶπεν" (eipen), indicating a solemn declaration. Jesus, fully aware of the events to come, speaks with authority and foreknowledge. This moment underscores His role as the divine teacher and prophet, preparing His followers for the imminent trials.<p><b>This very night</b><br />The specificity of "this very night" highlights the immediacy and urgency of Jesus' prophecy. The Greek word "ταύτῃ" (tautē) emphasizes the exact timing, indicating that the events will unfold within hours. This serves to remind the disciples—and us—of the precision of God's plan and the fulfillment of prophecy in real time.<p><b>you will all fall away</b><br />The phrase "fall away" is translated from the Greek "σκανδαλισθήσεσθε" (skandalisthēsesthe), which means to stumble or be offended. This indicates a temporary failure of faith among the disciples, a moment of weakness that Jesus foresees. It serves as a humbling reminder of human frailty and the need for divine grace and strength.<p><b>on account of Me</b><br />Here, Jesus acknowledges that the disciples' stumbling is directly related to their association with Him. The Greek "ἐν ἐμοί" (en emoi) suggests a deep connection between the disciples' actions and their relationship with Christ. This phrase emphasizes the cost of discipleship and the challenges that come with following Jesus, especially in times of trial.<p><b>For it is written</b><br />This phrase introduces a quotation from Scripture, underscoring the fulfillment of prophecy. The Greek "γέγραπται" (gegraptai) is a perfect tense verb, indicating that what was written in the past has ongoing relevance and authority. Jesus' use of Scripture here affirms the reliability and divine inspiration of the Old Testament.<p><b>‘I will strike the Shepherd</b><br />This part of the prophecy is a direct reference to <a href="/zechariah/13-7.htm">Zechariah 13:7</a>. The "Shepherd" symbolizes Jesus Himself, the leader and protector of His flock. The striking of the Shepherd signifies the suffering and crucifixion that Jesus is about to endure. It highlights the sacrificial nature of His mission and the fulfillment of God's redemptive plan.<p><b>and the sheep of the flock will be scattered.&#8217</b><br />The "sheep" represent the disciples, who will be dispersed in fear and confusion following Jesus' arrest. The imagery of scattering sheep is a common biblical metaphor for disarray and vulnerability. This phrase serves as a poignant reminder of the disciples' impending abandonment of Jesus, yet it also foreshadows their eventual restoration and the gathering of the Church. The scattering is not the end, but a part of the divine plan leading to resurrection and renewal. <div align="center"><h3><a href="/matthew/26-32.htm"><b>Matthew 26:32</b></a></h3></div><b>But after I have risen</b><br />This phrase is a profound declaration of Jesus' resurrection, a cornerstone of Christian faith. The Greek word for "risen" is "ἐγείρω" (egeirō), which means to awaken or to raise up. This word is used throughout the New Testament to describe the resurrection of Jesus, emphasizing the power of God to conquer death. Historically, the resurrection is the pivotal event that validates Jesus' divinity and the truth of His teachings. It assures believers of their own future resurrection and eternal life, as promised in Scripture. The phrase "after I have risen" also indicates Jesus' foreknowledge of His death and resurrection, underscoring His divine nature and the fulfillment of Old Testament prophecies.<p><b>I will go ahead of you</b><br />Here, Jesus is assuring His disciples of His leadership and guidance even after His resurrection. The Greek word "προάγω" (proagō) means to lead forward or to go before. This conveys the image of a shepherd leading his flock, a common biblical metaphor for Jesus' relationship with His followers. Historically, this promise would have provided immense comfort to the disciples, who were about to face the trauma of Jesus' crucifixion. It reassures them that Jesus will continue to lead and guide them, even in His physical absence. This phrase also implies a call to follow, encouraging believers to trust in Jesus' path and timing.<p><b>into Galilee</b><br />Galilee holds significant historical and theological importance in the Gospels. It is the region where Jesus began His ministry, performed many miracles, and delivered key teachings. By specifying Galilee, Jesus is directing His disciples back to the place where their journey with Him began, symbolizing a renewal of mission and purpose. Theologically, Galilee represents the spread of the Gospel to the Gentiles, as it was a region with a diverse population. This foreshadows the Great Commission, where Jesus commands His disciples to spread His teachings to all nations. The mention of Galilee also fulfills Jesus' earlier predictions and aligns with the angel's message at the empty tomb, reinforcing the reliability of His words and promises. <div align="center"><h3><a href="/matthew/26-33.htm"><b>Matthew 26:33</b></a></h3></div><b>Peter replied</b><br />Peter, one of the most prominent apostles, often acts as the spokesperson for the group. His impulsive nature is evident throughout the Gospels, and here, he is quick to respond. The Greek name "Petros" means "rock," symbolizing strength and steadfastness, yet his actions often reveal human frailty. This moment foreshadows Peter's later denial, highlighting the tension between human intention and divine foreknowledge.<p><b>Even if all fall away</b><br />The phrase "fall away" is translated from the Greek "skandalizō," which means to stumble or be offended. This term is significant in the New Testament, often used to describe a spiritual stumbling block. Peter's assertion reflects his confidence in his loyalty, yet it also reveals a lack of understanding of his own vulnerability. Historically, this moment is set during the Last Supper, a time of deep spiritual significance and impending betrayal.<p><b>on account of You</b><br />Peter acknowledges the centrality of Jesus in the disciples' lives. The phrase "on account of You" indicates that the potential stumbling is directly related to their relationship with Christ. This highlights the cost of discipleship and the challenges faced by those who follow Jesus. The historical context of Roman occupation and Jewish expectation of a Messiah adds layers to Peter's declaration, as the disciples grapple with the reality of Jesus' mission.<p><b>I never will</b><br />Peter's emphatic declaration, "I never will," underscores his determination and self-assurance. The Greek word "oudepote" translates to "never," indicating absolute certainty. This moment is poignant, as it contrasts with Jesus' earlier prediction of Peter's denial. It serves as a reminder of human limitations and the need for divine grace. Theologically, it speaks to the theme of human weakness and the redemptive power of Christ's forgiveness, which is a cornerstone of Christian belief. <div align="center"><h3><a href="/matthew/26-34.htm"><b>Matthew 26:34</b></a></h3></div><b>Truly I tell you</b><br />This phrase is a solemn declaration by Jesus, emphasizing the certainty and importance of what He is about to say. The Greek word for "truly" is "ἀμὴν" (amen), which is often used to affirm truth. In the context of Jesus' teachings, it underscores His authority and the reliability of His words. Historically, this phrase would have captured the attention of the disciples, signaling that a significant revelation was forthcoming.<p><b>this very night</b><br />The immediacy of the prophecy is highlighted here. "This very night" indicates that the events Jesus is predicting are not distant but will occur imminently. The phrase sets the stage for the urgency and gravity of the situation. In the Jewish reckoning of time, the day begins at sunset, so the night is already underway, adding to the tension and anticipation of the unfolding events.<p><b>before the rooster crows</b><br />The mention of the rooster crowing is significant in the cultural and historical context. Roosters were common in the region, and their crowing marked the approach of dawn. This phrase serves as a time marker, indicating that the events Jesus is predicting will occur before morning. It also symbolizes a wake-up call, a moment of realization and truth that will soon confront Peter.<p><b>you will deny Me three times</b><br />The prediction of Peter's denial is both specific and personal. The Greek word for "deny" is "ἀπαρνήσῃ" (aparneomai), which means to disown or repudiate. This is a profound moment, as Peter, one of Jesus' closest disciples, is foretold to disassociate himself from Jesus not once, but three times. The number three in biblical terms often signifies completeness or emphasis, underscoring the seriousness of Peter's forthcoming actions. This prophecy serves as a poignant reminder of human frailty and the need for divine grace and forgiveness. <div align="center"><h3><a href="/matthew/26-35.htm"><b>Matthew 26:35</b></a></h3></div><b>Peter replied</b><br />In this passage, we see Peter, one of Jesus' closest disciples, responding to Jesus' prediction of his denial. The Greek word for "replied" is "apokrinomai," which means to answer or respond. This word indicates a dialogue, a back-and-forth communication, highlighting Peter's impulsive and passionate nature. Historically, Peter is known for his boldness and eagerness to assert his loyalty to Jesus, which is evident in this reply. His response is not just a casual statement but a heartfelt declaration of his commitment.<p><b>Even if I must die with You</b><br />Peter's declaration here is profound. The phrase "even if I must die" shows the depth of his devotion and willingness to sacrifice his life for Jesus. The Greek word "apothnesko" for "die" emphasizes the finality and seriousness of his commitment. In the historical context, martyrdom was a real possibility for followers of Jesus, and Peter's statement reflects the ultimate expression of loyalty and love. This phrase challenges believers to consider the depth of their own commitment to Christ.<p><b>I will never deny You</b><br />The word "never" is emphatic in the Greek, "ou me," which is a strong double negative, indicating absolute certainty. Peter's use of "deny" comes from the Greek "arneomai," meaning to disown or reject. This is a powerful assertion of faithfulness, yet it also foreshadows Peter's eventual failure. The historical context of this statement is crucial, as it occurs during the Last Supper, a time of deep emotional and spiritual significance. Peter's confidence is a reminder of human frailty and the need for divine strength.<p><b>And all the other disciples said the same thing</b><br />This phrase highlights the collective agreement among the disciples. The Greek word "homoiōs" for "the same thing" suggests unanimity and shared conviction. It underscores the communal aspect of the disciples' journey with Jesus. Historically, this moment reflects the shared human tendency to overestimate one's strength and underestimate the challenges ahead. The disciples' agreement serves as a poignant reminder of the need for humility and reliance on God's grace in the face of trials. <div align="center"><h2>Jesus Prays at Gethsemane</h2></div><div align="center"><h3><a href="/matthew/26-36.htm"><b>Matthew 26:36</b></a></h3></div><b>Then Jesus went with them</b><br />This phrase marks a pivotal moment in the narrative, as Jesus transitions from the Last Supper to the Garden of Gethsemane. The Greek word for "went" (ἐλθὼν) signifies a deliberate action, emphasizing Jesus' intentional movement towards His destiny. The inclusion of "with them" highlights the communal aspect of His journey, underscoring the importance of fellowship and support even in times of impending trial.<p><b>to a place called Gethsemane</b><br />Gethsemane, derived from the Aramaic "Gat Shmanim," meaning "oil press," is a garden located at the foot of the Mount of Olives. This setting is significant both geographically and symbolically. Historically, olive presses were places of crushing and extraction, mirroring the intense spiritual and emotional pressure Jesus would face. The garden's location also fulfills prophetic imagery, as the Mount of Olives is associated with messianic expectations in Jewish tradition.<p><b>and He told His disciples</b><br />This phrase indicates Jesus' role as a teacher and leader, providing guidance to His followers even in moments of personal anguish. The Greek verb "told" (λέγει) suggests a continuous action, implying that Jesus' instructions were part of an ongoing dialogue with His disciples. This highlights the importance of communication and instruction within the Christian community, especially during times of trial.<p><b>Sit here</b><br />The command to "sit" (καθίσατε) is both practical and symbolic. It suggests a temporary pause, a moment of rest before the coming storm. In a broader spiritual sense, it reflects the need for believers to find moments of stillness and reflection in their own lives, trusting in God's plan even when the path ahead is uncertain.<p><b>while I go over there and pray</b><br />This phrase encapsulates Jesus' dual nature as both fully divine and fully human. The act of prayer signifies His reliance on the Father, modeling the importance of seeking divine strength and guidance. The Greek word for "pray" (προσεύξομαι) conveys a sense of earnest supplication, reflecting the depth of Jesus' impending struggle. The physical act of "going over there" underscores His willingness to face His destiny alone, a poignant reminder of the personal sacrifices required in the pursuit of God's will. <div align="center"><h3><a href="/matthew/26-37.htm"><b>Matthew 26:37</b></a></h3></div><b>He took with Him Peter and the two sons of Zebedee</b><br />In this phrase, we see Jesus choosing to bring along three of His closest disciples: Peter, James, and John (the sons of Zebedee). This selection is significant, as these three were often present during pivotal moments in Jesus' ministry, such as the Transfiguration (<a href="/matthew/17.htm">Matthew 17:1-9</a>). The Greek word for "took" (παραλαμβάνω, paralambanō) implies a deliberate action, indicating that Jesus intentionally chose these disciples for this intimate moment. This choice underscores the importance of fellowship and support in times of trial, as Jesus sought the companionship of those He trusted most.<p><b>and began to be sorrowful and deeply distressed</b><br />The phrase "began to be sorrowful" uses the Greek word "λυπέω" (lypeō), which conveys a profound sense of grief or sadness. This highlights the humanity of Jesus, who, despite His divine nature, experienced genuine human emotions. The term "deeply distressed" (ἀδημονέω, adēmoneō) further intensifies this emotional state, suggesting an overwhelming sense of anguish. This moment in the Garden of Gethsemane reveals the weight of the impending crucifixion and the burden of bearing the sins of the world. It serves as a powerful reminder of Jesus' willingness to endure suffering for the sake of humanity, fulfilling the prophecies of the suffering servant found in <a href="/isaiah/53.htm">Isaiah 53</a>. <div align="center"><h3><a href="/matthew/26-38.htm"><b>Matthew 26:38</b></a></h3></div><b>“My soul is consumed with sorrow&#8221</b><br />This phrase reveals the depth of Jesus' emotional state. The Greek word for "soul" is "psyche," which refers to the inner self or life force. It indicates that Jesus is experiencing profound anguish, not just physically but at the very core of His being. The word "consumed" suggests an overwhelming, all-encompassing sorrow. This sorrow is not just a fleeting emotion but a deep, abiding grief. Historically, this moment in the Garden of Gethsemane is pivotal, as Jesus anticipates the suffering and separation from the Father that the crucifixion will entail. It underscores His humanity and the weight of the mission He is about to fulfill.<p><b>“to the point of death&#8221</b><br />This expression emphasizes the intensity of Jesus' sorrow. The Greek phrase "heos thanatou" can be translated as "unto death," indicating that His distress is so severe it feels life-threatening. This is not hyperbole but a genuine expression of the agony He is experiencing. In the context of the Passion narrative, it foreshadows the physical and spiritual trials Jesus will endure. It also reflects the fulfillment of prophetic scriptures, such as <a href="/isaiah/53.htm">Isaiah 53</a>, which speaks of the suffering servant. This phrase invites believers to contemplate the magnitude of Christ's sacrifice and His willingness to endure such suffering for humanity's redemption.<p><b>“Stay here and keep watch with Me.&#8221</b><br />Here, Jesus addresses His disciples, specifically Peter, James, and John, whom He has brought with Him to Gethsemane. The command to "stay here" and "keep watch" is both practical and spiritual. The Greek word for "keep watch" is "gregoreite," meaning to be vigilant or alert. This instruction is not just about physical presence but spiritual readiness. Jesus desires their companionship and support in His hour of need, highlighting the importance of community and prayer in times of trial. This moment also serves as a lesson for believers to remain spiritually vigilant, especially when facing temptation or adversity. The disciples' struggle to stay awake underscores human frailty and the need for divine strength. <div align="center"><h3><a href="/matthew/26-39.htm"><b>Matthew 26:39</b></a></h3></div><b>Going a little farther</b><br />This phrase indicates Jesus' physical movement away from His disciples, symbolizing a deeper spiritual journey into solitude and communion with God. The Greek word "proelthōn" suggests a deliberate progression, emphasizing Jesus' intentionality in seeking the Father’s presence. Historically, this moment occurs in the Garden of Gethsemane, a place of pressing, much like the emotional and spiritual pressure Jesus is experiencing.<p><b>He fell facedown</b><br />The act of falling facedown is a posture of utmost humility and submission, often seen in biblical contexts as a sign of reverence and desperation. The Greek "epesen epi prosōpon" conveys a complete surrender to God’s will. This physical act underscores the gravity of the moment, as Jesus, fully divine yet fully human, expresses His vulnerability and dependence on the Father.<p><b>and prayed</b><br />Prayer here is the Greek "proseuchomai," indicating a deep, earnest communication with God. This is not a casual conversation but a fervent plea, reflecting the intensity of Jesus' inner turmoil. Prayer is central to Jesus' life and ministry, and in this critical moment, it becomes the means through which He aligns His human desires with divine purpose.<p><b>'My Father</b><br />The address "My Father" (Greek "Pater mou") is intimate and personal, highlighting the unique relationship between Jesus and God. This term of endearment reflects both trust and submission, setting a model for believers in their own relationship with God. It emphasizes the familial bond and the love that underpins Jesus' obedience.<p><b>if it is possible</b><br />This phrase reveals Jesus' acknowledgment of God's sovereignty and the possibility of an alternative path. The Greek "ei dynaton estin" suggests a conditional openness, recognizing that all things are possible with God. It reflects Jesus' human desire to avoid suffering, yet it is tempered by His submission to the Father’s will.<p><b>let this cup pass from Me</b><br />The "cup" is a metaphor for the suffering and wrath Jesus is about to endure. In biblical terms, a cup often symbolizes God’s judgment (as seen in Psalms and Isaiah). The Greek "to potērion touto" indicates a specific, divinely appointed suffering. Jesus' request to let it pass reveals His natural aversion to pain, yet it also highlights His willingness to embrace it for humanity’s redemption.<p><b>Yet not as I will, but as You will</b><br />This statement is the climax of Jesus' prayer, where His human will is fully surrendered to the divine will. The Greek "plēn ouch hōs egō thelō alla hōs sy" contrasts human desire with divine purpose. It is a profound expression of obedience and trust, serving as a model for believers to seek God’s will above their own. This submission is central to the Christian faith, illustrating the ultimate act of love and sacrifice. <div align="center"><h3><a href="/matthew/26-40.htm"><b>Matthew 26:40</b></a></h3></div><b>Then He returned</b><br />This phrase marks a pivotal moment in the narrative, as Jesus comes back to His disciples after a period of intense prayer. The Greek word for "returned" is "ἐλθὼν" (elthōn), which implies a deliberate action. Jesus' return signifies His readiness to face what is to come, demonstrating His obedience and submission to the Father's will. Historically, this moment is set in the Garden of Gethsemane, a place of olive presses, symbolizing the pressing weight of the burden Jesus is about to bear.<p><b>to the disciples</b><br />The term "disciples" refers to Jesus' closest followers, specifically Peter, James, and John, whom He had taken with Him to pray. The Greek word "μαθηταί" (mathētai) means learners or students, highlighting their role as those who are being taught by Jesus. This context underscores the intimate relationship between Jesus and His disciples, who are witnesses to His humanity and divinity.<p><b>and found them sleeping</b><br />The phrase "found them sleeping" is a poignant reminder of human frailty. The Greek word "εὗρεν" (heuren) for "found" suggests a discovery that is both surprising and disappointing. The disciples' inability to stay awake reflects their physical and spiritual weakness, contrasting with Jesus' vigilance and dedication. This moment serves as a metaphor for spiritual slumber, urging believers to remain watchful and prayerful.<p><b>‘Could you not keep watch</b><br />Jesus' question, "Could you not keep watch," is both rhetorical and instructional. The Greek word "γρηγορεῖν" (grēgorein) for "keep watch" means to be vigilant or awake. This admonition is a call to spiritual alertness, emphasizing the importance of prayer and readiness in the face of temptation and trials. It serves as a timeless exhortation for believers to remain steadfast in their faith.<p><b>with Me</b><br />The phrase "with Me" highlights the relational aspect of discipleship. Jesus desires His followers to be present with Him, sharing in His sufferings and mission. The preposition "μετ’" (met’) indicates accompaniment and partnership. This call to be "with Me" is an invitation to participate in the life and work of Christ, fostering a deep, personal connection with the Savior.<p><b>for one hour?</b><br />The mention of "one hour" underscores the brevity and urgency of the moment. The Greek word "μίαν ὥραν" (mian hōran) signifies a specific, limited period. This reference to time serves as a reminder of the fleeting nature of opportunities to serve and obey God. It challenges believers to seize the moment, recognizing the significance of even the smallest acts of faithfulness in the kingdom of God. <div align="center"><h3><a href="/matthew/26-41.htm"><b>Matthew 26:41</b></a></h3></div><b>Watch</b><br />The Greek word for "watch" is "γρηγορέω" (grēgoreō), which means to be vigilant or to stay awake. In the context of this verse, Jesus is urging His disciples to remain spiritually alert. Historically, this call to vigilance is set in the Garden of Gethsemane, a place of pressing and crushing, symbolizing the intense spiritual battle that Jesus was about to face. The call to "watch" is a reminder for believers to be constantly aware of spiritual dangers and to guard against complacency.<p><b>and pray</b><br />The Greek term for "pray" is "προσεύχομαι" (proseuchomai), which implies a deep, earnest communication with God. Prayer is presented as a vital tool for spiritual strength and resilience. In the historical context, Jesus Himself is about to engage in fervent prayer, modeling the importance of seeking divine assistance. This phrase emphasizes the necessity of prayer as a means to align one's will with God's and to draw strength from Him.<p><b>so that you will not enter into temptation</b><br />The phrase "enter into temptation" uses the Greek "εἰσέρχομαι" (eiserchomai) for "enter," suggesting a movement into a situation or state. "Temptation" is translated from "πειρασμός" (peirasmos), which can mean a trial or a test. The historical context here is crucial; Jesus is aware of the impending trials His disciples will face, particularly Peter's denial. This phrase serves as a warning that spiritual vigilance and prayer are necessary to withstand the trials and temptations that come with following Christ.<p><b>For the spirit is willing</b><br />The word "spirit" comes from the Greek "πνεῦμα" (pneuma), often referring to the immaterial part of a person that is capable of communion with God. "Willing" is translated from "πρόθυμος" (prothymos), meaning eager or ready. This phrase acknowledges the disciples' genuine desire to follow Jesus and do what is right. It reflects the inner conflict between the spiritual aspirations of a believer and the limitations of human frailty.<p><b>but the body is weak</b><br />The term "body" is "σάρξ" (sarx) in Greek, often used to denote the physical, human nature. "Weak" is from "ἀσθενής" (asthenēs), meaning lacking strength or frail. This phrase highlights the contrast between the spiritual desires and the physical limitations of humanity. Historically, the disciples' inability to stay awake and pray with Jesus underscores this truth. It serves as a reminder of the need for divine strength to overcome human weaknesses. <div align="center"><h3><a href="/matthew/26-42.htm"><b>Matthew 26:42</b></a></h3></div><b>Again a second time</b><br />This phrase emphasizes the persistence and determination of Jesus in prayer. The Greek word for "again" (πάλιν, palin) suggests a repeated action, indicating that Jesus is returning to prayer with a sense of urgency and necessity. The phrase "a second time" underscores the importance of perseverance in seeking God's guidance and strength, especially in times of great trial. Historically, this reflects the Jewish tradition of persistent prayer, where repetition is seen as a sign of earnestness and devotion.<p><b>He went away and prayed</b><br />The act of going away to pray signifies Jesus' desire for solitude and intimate communion with the Father. The Greek verb for "prayed" (προσηύξατο, proseuxato) is in the aorist tense, indicating a specific, completed action. This highlights the intentionality and focus of Jesus' prayer. In the context of Gethsemane, this moment is a profound example of seeking God's presence in isolation, away from distractions, to align one's will with God's.<p><b>My Father</b><br />This address reveals the intimate relationship between Jesus and God. The Aramaic term "Abba," which Jesus likely used, conveys a deep sense of trust and familiarity, akin to a child's relationship with their parent. This expression of closeness is foundational to understanding the nature of Jesus' submission and obedience. It also serves as a model for believers, encouraging them to approach God with the same intimacy and confidence.<p><b>if this cup cannot pass</b><br />The "cup" is a metaphor for the suffering and sacrifice that Jesus is about to endure. In the Old Testament, the cup often symbolizes God's wrath and judgment (e.g., <a href="/psalms/75-8.htm">Psalm 75:8</a>, <a href="/isaiah/51-17.htm">Isaiah 51:17</a>). Here, it represents the impending crucifixion and the weight of humanity's sin. The conditional "if" reflects Jesus' acknowledgment of the possibility that there may be no alternative to fulfilling God's redemptive plan through His suffering.<p><b>unless I drink it</b><br />Drinking the cup signifies fully accepting and experiencing the suffering that is to come. The imagery of drinking is used throughout Scripture to denote participation and acceptance (e.g., <a href="/psalms/116-13.htm">Psalm 116:13</a>, <a href="/jeremiah/25-15.htm">Jeremiah 25:15</a>). Jesus' willingness to "drink" the cup demonstrates His complete submission to God's will and His role as the sacrificial Lamb. This act of obedience is central to the Christian understanding of atonement and redemption.<p><b>may Your will be done</b><br />This phrase is a powerful declaration of submission and trust in God's sovereign plan. The Greek word for "will" (θέλημα, thelema) refers to God's purpose and desire. By saying "may Your will be done," Jesus aligns Himself with the divine plan, prioritizing God's purposes over His own human desires. This echoes the Lord's Prayer (<a href="/matthew/6-10.htm">Matthew 6:10</a>) and serves as a model for believers to seek God's will above all else, trusting in His wisdom and goodness. <div align="center"><h3><a href="/matthew/26-43.htm"><b>Matthew 26:43</b></a></h3></div><b>Again Jesus returned</b><br />This phrase highlights the persistence and dedication of Jesus in His time of prayer and preparation for the crucifixion. The Greek word for "returned" is "ἐλθὼν" (elthōn), which implies a deliberate action. Jesus' return to His disciples shows His human need for companionship and support during His time of anguish. Historically, this moment is set in the Garden of Gethsemane, a place of olive presses, symbolizing the pressing weight of the burden Jesus was about to bear.<p><b>and found them sleeping</b><br />The Greek word for "found" is "εὗρεν" (heuren), indicating a discovery or realization. Jesus finds His disciples asleep, which underscores their human frailty and inability to fully grasp the gravity of the situation. The disciples' sleep contrasts with Jesus' vigilance and highlights the theme of spiritual readiness versus spiritual lethargy. This moment serves as a reminder of the need for spiritual alertness in the face of trials.<p><b>for their eyes were heavy</b><br />The phrase "their eyes were heavy" uses the Greek word "βεβαρημένοι" (bebarēmenoi), which means burdened or weighed down. This physical description of the disciples' condition reflects their exhaustion and inability to stay awake, despite Jesus' earlier admonition to watch and pray. It serves as a metaphor for spiritual drowsiness and the challenges of maintaining spiritual discipline. The heaviness of their eyes symbolizes the struggle between the spirit and the flesh, a recurring theme in Christian teachings about vigilance and prayer. <div align="center"><h3><a href="/matthew/26-44.htm"><b>Matthew 26:44</b></a></h3></div><b>So He left them</b><br />This phrase indicates a deliberate action by Jesus. The Greek word for "left" is "aphiēmi," which can mean to send away, leave alone, or permit. In this context, it underscores Jesus' intentional decision to separate Himself from His disciples to engage in solitary prayer. This act of leaving them highlights His need for personal communion with the Father, emphasizing the importance of individual prayer even amidst community or fellowship.<p><b>and went away once more</b><br />The repetition of Jesus going away signifies persistence and dedication in prayer. The Greek word "poreuomai" for "went away" suggests a purposeful journey or movement. Jesus' repeated action of withdrawing to pray demonstrates His commitment to seeking God's will, modeling for believers the necessity of perseverance in prayer, especially in times of trial or decision.<p><b>and prayed the third time</b><br />The number three in biblical terms often signifies completeness or perfection. Jesus praying three times reflects a thorough and complete submission to the Father's will. The Greek word "proseuchomai" for "prayed" indicates a deep, earnest communication with God. This repetition underscores the intensity and sincerity of Jesus' prayer life, encouraging believers to persist in prayer until they find peace or clarity.<p><b>saying the same thing</b><br />This phrase highlights the consistency and focus of Jesus' prayer. The Greek word "logos" for "thing" can mean word, message, or matter. Jesus' repetition of the same prayer indicates His unwavering commitment to His mission and His submission to the Father's will. It serves as a reminder that prayer is not about changing God's mind but aligning our hearts with His purposes. This consistency in prayer reflects a deep trust in God's plan, encouraging believers to remain steadfast in their petitions and trust in God's wisdom and timing. <div align="center"><h3><a href="/matthew/26-45.htm"><b>Matthew 26:45</b></a></h3></div><b>Then He returned to the disciples</b><br />In this phrase, "He" refers to Jesus Christ, who is in the Garden of Gethsemane. The act of returning signifies a moment of transition from His solitary prayer to re-engaging with His disciples. The Greek word for "returned" is "erchomai," which implies coming or going, often with a purpose. This highlights Jesus' intentionality in His actions, even in moments of deep personal anguish. Historically, this setting is significant as Gethsemane was a place Jesus frequented with His disciples, indicating a familiar and intimate environment for this pivotal moment.<p><b>and said</b><br />The act of speaking here is crucial. Jesus, despite His own impending suffering, communicates with His disciples. The Greek word "lego" is used, which means to say or to speak. This emphasizes the importance of His words and the authority with which He addresses His followers. In a broader scriptural context, Jesus' words are always purposeful, providing guidance, comfort, or correction.<p><b>“Are you still sleeping and resting?</b><br />This rhetorical question highlights the disciples' lack of awareness and preparedness. The Greek word for "sleeping" is "katheudō," which can also imply spiritual lethargy. Jesus' question is not just about physical sleep but also serves as a metaphor for spiritual vigilance. The historical context here is critical; the disciples were unaware of the immediate danger and the significance of the moment, reflecting a broader human tendency to be spiritually unprepared.<p><b>Look</b><br />The word "look" is translated from the Greek "idou," which is an imperative verb meaning "behold" or "see." It is a call to attention, urging the disciples to be aware of the unfolding events. This command underscores the urgency and gravity of the situation. In a spiritual sense, it is a call for believers to be watchful and discerning of the times.<p><b>the hour is near</b><br />"The hour" refers to the appointed time of Jesus' betrayal and subsequent crucifixion. The Greek word "hōra" signifies a specific, divinely appointed time. This phrase underscores the fulfillment of prophecy and God's sovereign timing in the redemption plan. Historically, this moment is the culmination of Jesus' earthly ministry, a pivotal point in salvation history.<p><b>and the Son of Man is betrayed</b><br />"Son of Man" is a title Jesus frequently uses for Himself, emphasizing both His humanity and His messianic role. The Greek word "paradidōmi" is used for "betrayed," meaning to hand over or deliver up. This highlights the act of betrayal by Judas Iscariot, which was foretold in Scripture. Theologically, this betrayal is a necessary part of God's redemptive plan, showcasing the depth of human sin and the extent of divine love.<p><b>into the hands of sinners</b><br />The phrase "hands of sinners" indicates the human agents who will carry out Jesus' arrest and crucifixion. The Greek word "hamartōlos" for "sinners" denotes those who are morally flawed and opposed to God's righteousness. This highlights the contrast between the sinless Son of God and the sinful humanity He came to save. In a broader scriptural context, it underscores the reality of sin and the need for a Savior. Historically, this moment sets in motion the events leading to the crucifixion, a central event in Christian theology. <div align="center"><h3><a href="/matthew/26-46.htm"><b>Matthew 26:46</b></a></h3></div><b>Rise</b><br />The Greek word used here is "ἐγείρεσθε" (egeiresthe), which is a command to awaken or to stand up. This word is often used in the New Testament to signify a call to action or readiness. In this context, Jesus is urging His disciples to prepare themselves for the imminent events. This call to "rise" is not just physical but also spiritual, as it signifies the need for vigilance and readiness in the face of trials and challenges. It is a reminder for believers to be spiritually alert and prepared for the fulfillment of God's plan.<p><b>let us go</b><br />The phrase "let us go" is translated from the Greek "ἄγωμεν" (agōmen), which implies movement and purpose. Jesus is not merely suggesting a change of location but is leading His disciples into the unfolding of God's redemptive plan. This movement is significant as it marks the transition from prayer and preparation to action and fulfillment. It reflects Jesus' obedience to the Father's will and His willingness to face the suffering that lies ahead. For believers, it is a call to follow Christ with determination and trust, even when the path is difficult.<p><b>See</b><br />The Greek word "ἰδοὺ" (idou) is an imperative that means "behold" or "look." It is used to draw attention to something significant. Here, Jesus is alerting His disciples to the immediate presence of His betrayer. This word serves as a wake-up call, emphasizing the urgency and gravity of the situation. It is a reminder for Christians to be observant and discerning, recognizing the spiritual realities and challenges that confront them.<p><b>My betrayer</b><br />The term "betrayer" is translated from the Greek "ὁ παραδιδούς" (ho paradidous), which means "the one who hands over" or "the one who delivers up." This refers to Judas Iscariot, who, despite being one of the twelve disciples, chose to betray Jesus. The use of "My" highlights the personal nature of the betrayal, underscoring the pain and sorrow of being betrayed by a close companion. This serves as a poignant reminder of the cost of sin and the depth of human betrayal, yet it also points to the greater narrative of redemption that God is orchestrating through these events.<p><b>is approaching</b><br />The phrase "is approaching" comes from the Greek "ἤγγικεν" (ēngiken), which means "has come near" or "is at hand." This indicates the immediacy of the betrayal and the beginning of the Passion of Christ. It signifies the fulfillment of prophecy and the unfolding of God's salvific plan. For believers, this serves as a reminder of the nearness of God's kingdom and the importance of being prepared for His coming. It calls Christians to live with a sense of urgency and expectation, knowing that God's purposes are being accomplished in His perfect timing. <div align="center"><h2>The Betrayal of Jesus</h2></div><div align="center"><h3><a href="/matthew/26-47.htm"><b>Matthew 26:47</b></a></h3></div><b>While He was still speaking</b><br />This phrase sets the scene in the Garden of Gethsemane, where Jesus is in the midst of addressing His disciples. The immediacy of the moment is captured here, emphasizing the urgency and the unfolding of divine prophecy. The Greek word for "speaking" (λαλέω, laleó) suggests a continuous action, indicating that Jesus' teachings and warnings were ongoing, even as the betrayal was imminent. This highlights the tension between divine foreknowledge and human action.<p><b>Judas, one of the Twelve</b><br />Judas Iscariot is identified here not just by name but by his position among the disciples, underscoring the gravity of his betrayal. The phrase "one of the Twelve" serves as a poignant reminder of the intimacy and trust that Judas shared with Jesus and the other disciples. Historically, Judas' betrayal is one of the most infamous acts in Christian theology, symbolizing the ultimate breach of trust. The Greek name "Judas" (Ἰούδας, Ioudas) is derived from Judah, meaning "praise," which contrasts starkly with his actions.<p><b>arrived</b><br />The arrival of Judas marks the beginning of the end of Jesus' earthly ministry. The Greek word used here (ἔρχομαι, erchomai) implies coming with a purpose or mission. Judas' arrival is not random but is part of a premeditated plan orchestrated by the religious leaders. This moment is pivotal in the Passion narrative, as it sets into motion the events leading to the crucifixion.<p><b>With him was a large crowd</b><br />The presence of a "large crowd" indicates the seriousness with which the religious authorities approached the arrest of Jesus. This crowd, likely composed of temple guards and possibly Roman soldiers, reflects the perceived threat Jesus posed to the established religious order. The Greek word for "crowd" (ὄχλος, ochlos) often denotes a multitude, suggesting that the authorities wanted to ensure there was no resistance.<p><b>armed with swords and clubs</b><br />The mention of "swords and clubs" highlights the violent intent and readiness for confrontation. Swords were typically used by Roman soldiers, while clubs were more common among Jewish temple guards. This combination of weaponry underscores the collaboration between Roman and Jewish authorities in the arrest of Jesus. The Greek word for "sword" (μάχαιρα, machaira) can refer to a large knife or short sword, indicating preparedness for combat.<p><b>sent from the chief priests and elders of the people</b><br />This phrase identifies the instigators of the arrest, the religious leaders who felt threatened by Jesus' teachings and influence. The "chief priests and elders" were part of the Sanhedrin, the ruling council of the Jews. Their involvement signifies the official stance of the Jewish leadership against Jesus. The Greek term for "sent" (ἀποστέλλω, apostelló) is the root of the word "apostle," ironically contrasting the mission of the disciples with the mission of those sent to arrest Jesus. This highlights the tragic irony of the situation, where those who should have recognized the Messiah instead sought to eliminate Him. <div align="center"><h3><a href="/matthew/26-48.htm"><b>Matthew 26:48</b></a></h3></div><b>Now the betrayer</b><br />The term "betrayer" refers to Judas Iscariot, one of the twelve disciples of Jesus. The Greek word used here is "prodotes," which means traitor or betrayer. Judas's role as the betrayer is significant in the narrative of Jesus' passion. Historically, Judas's betrayal is seen as a fulfillment of Old Testament prophecies, such as <a href="/psalms/41-9.htm">Psalm 41:9</a>, which speaks of a close friend lifting his heel against the psalmist. Judas's actions are a stark reminder of the human capacity for betrayal, even among those closest to us.<p><b>had arranged a signal</b><br />The phrase "had arranged a signal" indicates premeditation and planning. The Greek word "sēmeion" is used for "signal," which can also mean a sign or a mark. This prearranged signal underscores the clandestine nature of Judas's betrayal. In the context of first-century Palestine, such signals were common in covert operations, highlighting the gravity and secrecy of Judas's actions. This arrangement also reflects the fulfillment of Jesus' earlier predictions about His betrayal.<p><b>with them</b><br />The "them" refers to the chief priests and the elders of the people, who were seeking to arrest Jesus without causing a public uproar. This collaboration between Judas and the religious leaders illustrates the convergence of human sinfulness and divine providence. It is a poignant reminder of how earthly powers often conspire against divine purposes, yet God's sovereign plan prevails.<p><b>'The one I kiss is the man; arrest Him.'</b><br />The act of kissing, in this context, is deeply ironic. In the ancient Near East, a kiss was a common greeting among friends and a sign of respect and affection. The Greek word "philema" is used for "kiss," which is derived from "phileo," meaning to love or have affection for. Judas's use of a kiss as a signal for betrayal is a profound symbol of hypocrisy and deceit. It serves as a powerful lesson on the dangers of external appearances that mask internal corruption. The instruction to "arrest Him" marks the beginning of Jesus' passion, setting in motion the events leading to His crucifixion. This moment is pivotal in the narrative of salvation history, as it leads to the fulfillment of God's redemptive plan through the sacrifice of His Son. <div align="center"><h3><a href="/matthew/26-49.htm"><b>Matthew 26:49</b></a></h3></div><b>Going directly to Jesus</b><br />This phrase highlights the immediacy and determination in Judas Iscariot's actions. The Greek word used here for "going" is "proselthōn," which implies an intentional approach. Judas's direct approach to Jesus signifies the culmination of his betrayal. Historically, this moment is laden with irony, as Judas, one of the twelve disciples, chooses to betray Jesus with a gesture of closeness. This act fulfills the prophecy and sets in motion the events leading to the crucifixion, demonstrating the sovereignty of God even in human treachery.<p><b>he said</b><br />The act of speaking here is significant. The Greek word "eipen" is used, which is a simple past tense verb indicating a completed action. Judas's words are not just casual conversation; they are a deliberate part of his betrayal. In the context of the narrative, Judas's speech is a tool of deception, contrasting with the truth and life that Jesus represents. This moment serves as a reminder of the power of words and the responsibility that comes with them.<p><b>Greetings, Rabbi!</b><br />The term "Greetings" is translated from the Greek word "chaire," which is a common greeting meaning "rejoice" or "be glad." However, in this context, it is laden with hypocrisy. Judas uses a term of joy and respect while committing an act of betrayal. The title "Rabbi" means "teacher" and is a term of respect and honor. Judas's use of this title is ironic and underscores the depth of his betrayal, as he acknowledges Jesus's authority while simultaneously rejecting it. This highlights the theme of false discipleship and the danger of outward appearances without inward faith.<p><b>and kissed Him</b><br />The act of kissing, translated from the Greek "katephileisen," is a customary greeting in Jewish culture, symbolizing respect and affection. However, Judas's kiss is a perversion of this symbol, turning an act of love into one of betrayal. This kiss is infamous in history as the "kiss of Judas," representing ultimate treachery. Theologically, this moment underscores the theme of betrayal by those closest to us and serves as a poignant reminder of Jesus's foreknowledge and willingness to endure suffering for humanity's redemption. The kiss, meant to identify Jesus to the arresting soldiers, becomes a powerful symbol of the contrast between human sinfulness and divine love. <div align="center"><h3><a href="/matthew/26-50.htm"><b>Matthew 26:50</b></a></h3></div><b>Friend</b><br />In <a href="/matthew/26-50.htm">Matthew 26:50</a>, Jesus addresses Judas with the word "Friend." The Greek word used here is "ἑταῖρε" (hetairos), which can mean companion or comrade. This term is significant because it reflects Jesus' consistent demeanor of love and grace, even towards those who betray Him. Despite Judas' impending betrayal, Jesus still addresses him with a term that denotes relationship and connection. This highlights the depth of Jesus' love and the sorrow of betrayal from someone close. It serves as a reminder of the call to love our enemies and those who wrong us, reflecting the heart of Christ.<p><b>Jesus replied</b><br />The phrase "Jesus replied" indicates a response to Judas' actions. In the Greek, "ἀποκρίνομαι" (apokrinomai) is used, which means to answer or respond. This shows Jesus' awareness and control over the situation. Despite the chaos and impending suffering, Jesus remains composed and purposeful. His response is not one of anger or retaliation but of fulfillment of His mission. This teaches us about the importance of responding with wisdom and grace, even in the face of betrayal or adversity.<p><b>Do what you came for</b><br />This directive from Jesus, "Do what you came for," is a profound statement of acceptance of God's will. The Greek phrase "ποιεῖν ὃ ἦλθες" (poiein ho ēlthes) suggests a command to proceed with the intended action. Jesus acknowledges Judas' role in the divine plan, demonstrating His submission to the Father's will. This moment underscores the sovereignty of God and the fulfillment of prophecy, as Jesus willingly embraces the path to the cross. It is a powerful reminder of the necessity of obedience and trust in God's plan, even when it leads through suffering.<p><b>Then the men stepped forward</b><br />The phrase "Then the men stepped forward" marks the transition from dialogue to action. The Greek word "προσελθόντες" (proselthontes) means to approach or come forward. This movement signifies the beginning of the physical arrest of Jesus. It highlights the courage and resolve of Jesus, who stands firm as the men approach to seize Him. This moment is pivotal, as it sets in motion the events leading to the crucifixion. It serves as a reminder of the courage required to face trials and the fulfillment of God's redemptive plan through Jesus' sacrifice.<p><b>seized Jesus</b><br />The act of seizing Jesus is captured in the Greek word "κρατέω" (krateō), meaning to take hold of or arrest. This action signifies the physical manifestation of betrayal and the beginning of Jesus' passion. Despite being seized, Jesus remains the central figure of authority and purpose. This moment fulfills the prophecies of the suffering servant and the Messiah's path to the cross. It is a poignant reminder of the cost of redemption and the depth of Jesus' love for humanity, willingly allowing Himself to be taken for the sake of our salvation. <div align="center"><h3><a href="/matthew/26-51.htm"><b>Matthew 26:51</b></a></h3></div><b>At that</b><br />This phrase marks a pivotal moment in the narrative, indicating an immediate reaction to the unfolding events. The Greek word used here is "καὶ ἰδοὺ" (kai idou), which is often translated as "and behold" or "suddenly." It suggests a sense of urgency and surprise, highlighting the abruptness of the action that follows. This moment is a turning point, emphasizing the tension and chaos of the scene as Jesus is about to be arrested.<p><b>one of Jesus’ companions</b><br />The identity of this companion is revealed in the Gospel of John as Peter (<a href="/john/18-10.htm">John 18:10</a>). The Greek term "εἷς τῶν μετὰ Ἰησοῦ" (heis tōn meta Iēsou) translates to "one of those with Jesus," indicating a close association with Christ. This phrase underscores the loyalty and impulsive nature of Peter, who is often depicted as zealous and protective of Jesus. It also reflects the human tendency to resort to violence in defense of what is cherished, contrasting with Jesus' teachings of peace and non-violence.<p><b>drew his sword</b><br />The act of drawing a sword signifies readiness for battle or defense. The Greek word "ἐξείλκυσεν" (exeilkysen) means "to draw out," suggesting a deliberate and forceful action. In the historical context, carrying a sword was common for self-defense, especially in a volatile environment like first-century Judea under Roman occupation. This action reflects the disciples' misunderstanding of Jesus' mission, expecting a political or military Messiah rather than a spiritual Savior.<p><b>and struck the servant of the high priest</b><br />The servant, identified as Malchus in <a href="/john/18-10.htm">John 18:10</a>, represents the authority and power of the religious leaders who opposed Jesus. The Greek word "παῖδα" (paida) refers to a servant or slave, indicating a person of lower status. This act of violence against the high priest's servant symbolizes the clash between Jesus' followers and the established religious order. It also foreshadows the suffering and persecution that Jesus and His followers would endure.<p><b>cutting off his ear</b><br />The specific mention of the ear, "ὠτίον" (ōtion) in Greek, highlights the precision and severity of the act. In ancient times, the ear was often associated with hearing and obedience, and its removal could symbolize a loss of status or ability to hear divine truth. This act of violence is immediately corrected by Jesus, who heals the servant's ear (<a href="/luke/22-51.htm">Luke 22:51</a>), demonstrating His commitment to peace and healing even in the face of betrayal and arrest. This miracle serves as a powerful testament to Jesus' divine authority and compassion, contrasting with the impulsive violence of His disciple. <div align="center"><h3><a href="/matthew/26-52.htm"><b>Matthew 26:52</b></a></h3></div><b>Put your sword back in its place</b><br />This phrase is a direct command from Jesus to Peter, who had just drawn his sword in an attempt to defend Jesus from being arrested. The Greek word for "sword" is "μάχαιρα" (machaira), which refers to a short sword or dagger, commonly used in the first century. This command highlights Jesus' commitment to non-violence and His understanding of the divine plan. Historically, swords were symbols of power and authority, but Jesus' instruction to put it away signifies a rejection of worldly power in favor of spiritual authority. This moment underscores the principle that the Kingdom of God is not advanced through physical force but through spiritual means.<p><b>Jesus said to him</b><br />The speaker here is Jesus, addressing Peter. The context is crucial as it occurs during Jesus' arrest in the Garden of Gethsemane. Jesus' words are authoritative and corrective, emphasizing His role as the teacher and leader. The use of direct speech indicates the importance of the message and the immediacy of the situation. Jesus' calm and composed demeanor in the face of betrayal and arrest contrasts with the impulsive reaction of Peter, teaching a lesson in divine patience and trust in God's plan.<p><b>for all who draw the sword</b><br />This phrase introduces a universal principle. The Greek word for "draw" is "λαμβάνω" (lambanō), meaning to take or receive. The act of drawing the sword symbolizes taking justice into one's own hands. Historically, this reflects the common practice of self-defense and retribution in ancient times. However, Jesus is teaching that reliance on violence leads to a cycle of violence. This principle is consistent with the broader biblical teaching that vengeance belongs to God (<a href="/romans/12-19.htm">Romans 12:19</a>).<p><b>will die by the sword</b><br />The phrase concludes with a sobering warning. The Greek word for "die" is "ἀποθνῄσκω" (apothnēskō), which means to perish or be destroyed. This is a proverbial statement reflecting the idea that those who live by violence will ultimately be consumed by it. It echoes the Old Testament principle found in <a href="/genesis/9-6.htm">Genesis 9:6</a>, "Whoever sheds the blood of man, by man shall his blood be shed." Jesus is emphasizing the futility and destructive nature of violence, pointing to a higher moral standard that His followers are called to uphold. <div align="center"><h3><a href="/matthew/26-53.htm"><b>Matthew 26:53</b></a></h3></div><b>Are you not aware</b><br />This phrase challenges the understanding of those present, particularly the disciples and the arresting party. The Greek word used here, "οἶδας" (oidas), implies a deeper knowledge or awareness. Jesus is addressing their lack of spiritual insight into His divine authority and mission. Historically, this moment is a turning point where Jesus emphasizes His voluntary submission to the Father's will, rather than a lack of power or control.<p><b>that I can call on My Father</b><br />The phrase underscores the intimate relationship between Jesus and God the Father. The Greek word "παρακαλέσαι" (parakalesai) means to call upon or summon, indicating Jesus' authority to request divine intervention. This reflects the theological truth of the Trinity, where Jesus, though fully God, operates in perfect harmony and submission to the Father. It also highlights the power of prayer and the access believers have to God through Christ.<p><b>and He will at once</b><br />The immediacy of the Father's response is emphasized here. The Greek word "παραστήσει" (parastēsei) means to present or provide immediately. This reflects the readiness and willingness of God to support His Son, illustrating the divine power available to Jesus. Historically, this moment contrasts with the human perception of delay or inaction, showing that divine timing is perfect and purposeful.<p><b>put at My disposal</b><br />This phrase indicates the authority and control Jesus has over heavenly forces. The Greek "παραστήσει" (parastēsei) again emphasizes the readiness to provide. It suggests that Jesus has command over the angelic hosts, reinforcing His divine nature. This authority is not exercised here, demonstrating Jesus' commitment to fulfilling the Scriptures and His sacrificial mission.<p><b>more than twelve legions of angels</b><br />A Roman legion consisted of approximately 6,000 soldiers, so twelve legions would be over 72,000 angels. This hyperbolic statement underscores the vast power and resources available to Jesus. The mention of angels, spiritual beings created to serve God, highlights the heavenly support Jesus could summon. This reflects the biblical theme of spiritual warfare and the unseen battle between good and evil. Historically, it reassures believers of the overwhelming power of God compared to earthly forces. <div align="center"><h3><a href="/matthew/26-54.htm"><b>Matthew 26:54</b></a></h3></div><b>But how then</b><br />This phrase introduces a rhetorical question posed by Jesus, emphasizing the necessity of the events that are unfolding. The Greek word for "how" (πῶς, pōs) suggests a sense of inevitability and divine orchestration. Jesus is highlighting the divine plan that is beyond human intervention. This phrase invites believers to trust in God's sovereign plan, even when it defies human understanding.<p><b>would the Scriptures be fulfilled</b><br />The term "Scriptures" refers to the sacred writings of the Old Testament, which were considered authoritative and prophetic by Jesus and His contemporaries. The Greek word for "fulfilled" (πληρωθῶσιν, plērōthōsin) implies completion or bringing to full measure. This fulfillment is not merely a prediction coming true but the realization of God's redemptive plan as foretold by the prophets. It underscores the reliability and divine inspiration of the Scriptures, affirming that God's word is both true and unchangeable.<p><b>that say</b><br />This phrase indicates that the Scriptures are not silent but actively "speak" to the events at hand. The Greek word for "say" (λέγουσιν, legousin) suggests a present and ongoing declaration. It reflects the living nature of God's word, which continues to communicate and reveal truth to each generation. This highlights the dynamic relationship between the written word and the unfolding of God's plan in history.<p><b>it must happen this way</b><br />The necessity of the events is emphasized by the word "must" (δεῖ, dei), which in Greek conveys a sense of divine necessity or obligation. This phrase points to the predetermined plan of God, which is being carried out through Jesus' actions and the events of His passion. It reassures believers that even in moments of apparent chaos or suffering, God's purposes are being accomplished. The phrase "this way" indicates the specific manner in which God's plan is to be fulfilled, pointing to the unique and sacrificial path of Jesus as the Messiah. This serves as a reminder of the depth of God's love and the lengths to which He will go to redeem humanity. <div align="center"><h3><a href="/matthew/26-55.htm"><b>Matthew 26:55</b></a></h3></div><b>At that time</b><br />This phrase situates the event within a specific moment in the narrative of Jesus' arrest. The Greek word "τότε" (tote) is used, indicating a particular point in time. This moment is pivotal, marking the transition from Jesus' public ministry to His passion. Historically, this is the culmination of the tension between Jesus and the religious leaders, a tension that has been building throughout the Gospel.<p><b>Jesus said to the crowds</b><br />Here, Jesus addresses not just the soldiers or the religious leaders, but the "crowds" (Greek: "ὄχλοι" - ochloi). This term often refers to the general populace who followed Jesus, witnessed His miracles, and heard His teachings. The presence of the crowds highlights the public nature of His arrest and the widespread misunderstanding of His mission.<p><b>Have you come out with swords and clubs</b><br />The imagery of "swords and clubs" (Greek: "μετὰ μαχαιρῶν καὶ ξύλων" - meta machairōn kai xylōn) evokes a scene of violence and hostility. These were common weapons used by both Roman soldiers and temple guards. The use of such force against Jesus, a peaceful teacher, underscores the irony and injustice of the situation.<p><b>to arrest Me</b><br />The act of arresting Jesus (Greek: "συλλαβεῖν" - syllabein) is laden with irony. Jesus, who came to set captives free, is Himself being taken captive. This moment fulfills the prophecies of the suffering servant and highlights the misunderstanding of His mission by those who sought to control Him through worldly power.<p><b>as you would an outlaw?</b><br />The term "outlaw" (Greek: "λῃστὴν" - lēstēn) is significant. It refers to a bandit or revolutionary, someone who disrupts social order. Jesus contrasts His peaceful ministry with the violent reputation of an outlaw, emphasizing the absurdity of their approach. This reflects the deep misinterpretation of His mission by the authorities.<p><b>Every day I sat teaching in the temple courts</b><br />Jesus reminds them of His daily presence in the temple (Greek: "καθημέρας ἐκαθεζόμην" - kathēmeras ekathezomēn), a place of worship and learning. His teaching was open and accessible, not hidden or secretive. This highlights the transparency of His ministry and the baselessness of the accusations against Him.<p><b>and you did not arrest Me</b><br />The failure to arrest Him earlier (Greek: "οὐκ ἐκρατήσατέ με" - ouk ekratēsate me) underscores the cowardice and duplicity of the religious leaders. They feared the people's reaction, revealing their concern for public opinion over truth and justice. This also fulfills the divine timing of events, as Jesus' hour had not yet come until this moment. <div align="center"><h3><a href="/matthew/26-56.htm"><b>Matthew 26:56</b></a></h3></div><b>But this has all happened</b><br />This phrase indicates the unfolding of events that were not random but divinely orchestrated. The Greek word for "happened" (γέγονεν, gegonen) suggests a completed action, emphasizing the certainty and purpose behind these occurrences. In the context of Jesus' arrest, it underscores the divine plan that was set in motion long before, highlighting God's sovereignty and the fulfillment of His redemptive plan.<p><b>so that the writings of the prophets</b><br />The "writings of the prophets" refers to the Old Testament prophecies concerning the Messiah. The Greek term for "writings" (γραφὰς, graphas) signifies the sacred scriptures, which were regarded as authoritative and inspired. This phrase points to the continuity and consistency of God's revelation throughout history. Prophecies such as those found in <a href="/isaiah/53.htm">Isaiah 53</a> and <a href="/zechariah/13-7.htm">Zechariah 13:7</a> are seen as direct foreshadowings of the events surrounding Jesus' passion, affirming the reliability and divine inspiration of the Scriptures.<p><b>would be fulfilled</b><br />The concept of fulfillment (πληρωθῶσιν, plērōthōsin) is central to Matthew's Gospel, which frequently emphasizes how Jesus' life and ministry complete Old Testament prophecies. This fulfillment is not merely a coincidence but a divine confirmation of Jesus as the promised Messiah. It reassures believers of God's faithfulness and the truth of His Word, encouraging them to trust in His promises.<p><b>Then all the disciples deserted Him and fled</b><br />This poignant moment captures the human frailty and fear of the disciples. The Greek word for "deserted" (ἀφέντες, aphentes) conveys a sense of abandonment and separation. Historically, this reflects the intense pressure and danger faced by Jesus' followers, who were unprepared for the unfolding events. This phrase serves as a sobering reminder of human weakness but also sets the stage for the transformative power of the resurrection, which would later embolden these same disciples to spread the Gospel fearlessly. It highlights the contrast between human failure and divine faithfulness, offering hope that God can redeem and restore even in moments of despair. <div align="center"><h2>Jesus before the Sanhedrin</h2></div><div align="center"><h3><a href="/matthew/26-57.htm"><b>Matthew 26:57</b></a></h3></div><b>Those who had arrested Jesus</b><br />This phrase refers to the group that apprehended Jesus in the Garden of Gethsemane. The Greek word for "arrested" is "κρατήσαντες" (kratēsantes), which implies a forceful seizure. This act of arresting Jesus was a fulfillment of the prophecies regarding the Messiah's suffering. It highlights the beginning of Jesus' Passion, a pivotal moment in Christian theology where the innocent Lamb of God willingly submits to the will of the Father for the redemption of humanity.<p><b>led Him away</b><br />The Greek word "ἀπήγαγον" (apēgagon) is used here, meaning to lead or bring away. This phrase signifies the transition from Jesus' ministry to His trials and crucifixion. It is a poignant reminder of Jesus' obedience and submission to God's plan, as He is taken from a place of prayer to a place of judgment. This movement from the garden to the high priest's house symbolizes the journey from divine communion to human condemnation.<p><b>to the house of Caiaphas the high priest</b><br />Caiaphas was the Jewish high priest at the time, a position of significant religious authority. The high priest's house was not just a residence but also a place where important religious and legal matters were discussed. Historically, Caiaphas is known for his role in the plot to arrest and execute Jesus, as recorded in the Gospels. This setting underscores the religious leaders' rejection of Jesus as the Messiah and their complicity in His death.<p><b>where the scribes and elders had gathered</b><br />The "scribes" and "elders" were influential members of the Sanhedrin, the Jewish ruling council. The Greek word for "gathered" is "συνήχθησαν" (synēchthēsan), indicating a formal assembly. This gathering was not a spontaneous meeting but a premeditated council to decide Jesus' fate. The presence of these leaders highlights the institutional opposition to Jesus and the fulfillment of His prophecy that He would be rejected by the religious establishment. This assembly marks the beginning of the legal proceedings that would lead to the crucifixion, emphasizing the gravity and injustice of the trial. <div align="center"><h3><a href="/matthew/26-58.htm"><b>Matthew 26:58</b></a></h3></div><b>But Peter followed Him at a distance</b><br />The phrase "But Peter followed Him at a distance" highlights Peter's internal conflict and fear. The Greek word for "followed" is "ἀκολουθέω" (akoloutheó), which implies a commitment to accompany or be a disciple. However, the addition of "at a distance" indicates a hesitancy or fear of being too closely associated with Jesus during His arrest. This reflects Peter's struggle between his loyalty to Jesus and his fear of persecution. Historically, this moment is significant as it sets the stage for Peter's eventual denial of Christ, showcasing the human tendency to falter under pressure despite good intentions.<p><b>right up to the courtyard of the high priest</b><br />The "courtyard of the high priest" refers to the residence of Caiaphas, the high priest at the time. Archaeological findings suggest that such courtyards were open spaces within a larger complex, often used for gatherings and legal proceedings. This setting is crucial as it places Peter in the heart of the enemy's territory, surrounded by those who sought to condemn Jesus. The high priest's courtyard symbolizes the religious authority and power that opposed Jesus, and Peter's presence there underscores the tension between faith and fear.<p><b>And he went in and sat down with the guards</b><br />The act of Peter sitting "with the guards" is telling of his attempt to blend in and avoid detection. The Greek word "καθίζω" (kathizó) for "sat down" implies a deliberate action, suggesting Peter's intention to observe without drawing attention to himself. The guards, likely temple police or Roman soldiers, represent the forces aligned against Jesus. Peter's choice to sit among them highlights his precarious position, both physically and spiritually, as he grapples with his identity as a follower of Christ amidst those who oppose Him.<p><b>to see the outcome</b><br />The phrase "to see the outcome" reveals Peter's curiosity and concern for Jesus' fate. The Greek word "τέλος" (telos) for "outcome" can also mean "end" or "goal," indicating Peter's desire to understand how the events would unfold. This reflects a common human inclination to seek understanding and closure in times of uncertainty. Scripturally, this moment foreshadows the fulfillment of Jesus' prophecy regarding Peter's denial, serving as a poignant reminder of the challenges of discipleship and the need for steadfast faith in the face of trials. <div align="center"><h3><a href="/matthew/26-59.htm"><b>Matthew 26:59</b></a></h3></div><b>Now</b><br />The use of "Now" serves as a transition, indicating a shift in the narrative. It connects the preceding events, where Jesus was arrested, to the current scene of His trial. This word underscores the immediacy and urgency of the actions taken by the religious leaders. In the Greek, "νῦν" (nun) often signifies a present moment, emphasizing the unfolding of God's redemptive plan through the events leading to the crucifixion.<p><b>the chief priests</b><br />The "chief priests" were influential leaders within the Jewish religious hierarchy, primarily from the Sadducees. They held significant power in the Sanhedrin and were responsible for temple rituals. Historically, the chief priests were often seen as collaborators with Roman authorities, prioritizing political stability over spiritual integrity. Their involvement in seeking Jesus' death highlights the deep-seated opposition He faced from established religious institutions.<p><b>and the whole Sanhedrin</b><br />The "Sanhedrin" was the supreme council and tribunal of the Jews, composed of 71 members, including the high priest, elders, and scribes. It functioned as both a religious and legal body. The phrase "the whole Sanhedrin" suggests a unified front against Jesus, reflecting the widespread rejection He encountered from the Jewish leadership. This assembly's role in the trial underscores the fulfillment of prophecies regarding the Messiah's suffering at the hands of His own people.<p><b>were seeking</b><br />The phrase "were seeking" indicates a deliberate and active pursuit. In Greek, "ἐζήτουν" (ezētoun) conveys a continuous action, suggesting that the leaders were persistently looking for a way to condemn Jesus. This relentless search for evidence against Him reveals their hardened hearts and unwillingness to accept His divine authority and teachings.<p><b>false testimony</b><br />"False testimony" refers to fabricated or deceitful evidence. The Greek word "ψευδομαρτυρίαν" (pseudomarturian) combines "pseudo" (false) and "marturia" (testimony), highlighting the intentional deception involved. This act of seeking false witnesses is a direct violation of the Ninth Commandment, which prohibits bearing false witness. It underscores the moral corruption and hypocrisy of the religious leaders, who were willing to break God's law to achieve their ends.<p><b>against Jesus</b><br />The focus of their efforts was "against Jesus," the central figure of the Gospel. This opposition is not merely a legal matter but a spiritual conflict. Jesus, the sinless Son of God, stood in stark contrast to the sinful motives of His accusers. Theologically, this highlights the enmity between the kingdom of God and the forces of darkness, as Jesus' mission threatened the established religious order.<p><b>in order to put Him to death</b><br />The ultimate goal of the chief priests and the Sanhedrin was "to put Him to death." This phrase reveals the premeditated nature of their actions. In the context of Jewish law, capital punishment required substantial evidence and careful deliberation, yet here, the leaders sought to circumvent justice. This reflects the fulfillment of Old Testament prophecies, such as <a href="/isaiah/53.htm">Isaiah 53</a>, which foretold the suffering and death of the Messiah. From a conservative Christian perspective, this verse underscores the sacrificial nature of Jesus' mission, as He willingly faced false accusations and death to fulfill God's redemptive plan for humanity. <div align="center"><h3><a href="/matthew/26-60.htm"><b>Matthew 26:60</b></a></h3></div><b>But they did not find any</b><br />This phrase highlights the failure of the religious leaders to find credible evidence against Jesus. The Greek word for "find" is "εὗρον" (heurisko), which implies a diligent search or investigation. Despite their efforts, they could not uncover any legitimate wrongdoing by Jesus. This underscores the sinlessness and righteousness of Christ, who fulfilled the law perfectly. Historically, this reflects the Jewish legal system's requirement for credible testimony, emphasizing the integrity of the process, even when manipulated by corrupt leaders.<p><b>though many false witnesses came forward</b><br />The term "false witnesses" is derived from the Greek "ψευδομάρτυρες" (pseudomartures), indicating those who bear false testimony. This reflects the moral decay and desperation of the religious leaders who were willing to subvert justice to achieve their ends. Biblically, bearing false witness is condemned in the Ten Commandments (<a href="/exodus/20-16.htm">Exodus 20:16</a>), highlighting the gravity of their sin. The presence of many false witnesses illustrates the spiritual blindness and hardness of heart prevalent among those who opposed Jesus.<p><b>Finally two came forward</b><br />The phrase "finally two" is significant because, according to Jewish law, the testimony of two witnesses was required to establish a matter (<a href="/deuteronomy/19-15.htm">Deuteronomy 19:15</a>). The Greek word "δύο" (duo) emphasizes the minimum legal requirement being met, albeit through deceitful means. This moment marks a turning point in the trial, as the religious leaders seize upon this opportunity to press charges against Jesus. It also foreshadows the fulfillment of God's sovereign plan, as even the false testimony ultimately leads to the crucifixion, which is central to the redemption narrative. <div align="center"><h3><a href="/matthew/26-61.htm"><b>Matthew 26:61</b></a></h3></div><b>This man said</b><br />In this phrase, the accusers are referring to Jesus with a dismissive tone, indicating their intent to undermine His authority and credibility. The Greek word for "man" here is "οὗτος" (houtos), which can imply a certain disdain or contempt. This reflects the hostility of the religious leaders towards Jesus, who felt threatened by His teachings and growing influence. Historically, this moment is set during Jesus' trial before the Sanhedrin, where false witnesses were brought forward to accuse Him. The setting is charged with tension, as the religious leaders are determined to find grounds to condemn Jesus.<p><b>I am able to destroy the temple of God</b><br />The phrase "I am able" comes from the Greek "δύναμαι" (dynamai), which denotes capability or power. Jesus' statement about destroying the temple was a profound declaration that was misunderstood by His accusers. The "temple of God" refers to the sacred center of Jewish worship in Jerusalem, a place of immense religious significance. In the historical context, the temple was not only a physical structure but also a symbol of God's presence among His people. Jesus' words were prophetic, alluding to His death and resurrection, where His body would be the new temple, destroyed and raised in three days.<p><b>and rebuild it in three days</b><br />The concept of rebuilding "in three days" is a reference to Jesus' resurrection. The Greek word for "rebuild" is "οἰκοδομέω" (oikodomeo), which means to construct or restore. This was a radical claim, as the physical temple took years to build. However, Jesus was speaking metaphorically about His body, which would be resurrected after three days. This prophecy is central to Christian faith, symbolizing victory over death and the establishment of a new covenant. The number three holds significant biblical symbolism, often associated with completeness and divine perfection, underscoring the divine nature of Jesus' mission and the fulfillment of God's redemptive plan. <div align="center"><h3><a href="/matthew/26-62.htm"><b>Matthew 26:62</b></a></h3></div><b>So the high priest stood up</b><br />The high priest, Caiaphas, held a position of significant authority within the Jewish religious hierarchy. His standing up signifies a moment of heightened tension and authority in the trial of Jesus. In the Jewish legal system, the high priest was not only a religious leader but also a key figure in maintaining order and interpreting the Law. The act of standing could symbolize a transition from passive observation to active engagement, emphasizing the gravity of the situation. Historically, the high priest's role was to mediate between God and the people, yet here, Caiaphas is depicted as an adversary to Jesus, highlighting the tragic irony of the religious establishment's opposition to the Messiah.<p><b>and asked Him</b><br />The act of questioning Jesus is significant in the context of a trial. In Jewish legal proceedings, the accused had the right to defend themselves, and the high priest's question is an invitation for Jesus to speak. The Greek word for "asked" (ἐπηρώτησεν) implies a demand for an answer, reflecting the urgency and seriousness of the moment. This interaction underscores the tension between Jesus and the religious authorities, who are seeking to find grounds for His condemnation.<p><b>Have You no answer?</b><br />This question challenges Jesus to respond to the accusations brought against Him. The silence of Jesus, as recorded in the surrounding verses, fulfills the prophecy of <a href="/isaiah/53-7.htm">Isaiah 53:7</a>, where the suffering servant is described as being silent before His accusers. The high priest's question is loaded with expectation, as silence could be interpreted as an admission of guilt. However, Jesus' silence is a powerful statement of His innocence and His submission to the Father's will, demonstrating His fulfillment of the prophetic role of the suffering servant.<p><b>What are these men testifying against You?</b><br />The testimony of the witnesses is central to the trial. In Jewish law, the testimony of two or three witnesses was required to establish a matter (<a href="/deuteronomy/19-15.htm">Deuteronomy 19:15</a>). However, the Gospel accounts suggest that the testimonies against Jesus were inconsistent and false. The high priest's question highlights the lack of credible evidence against Jesus, pointing to the injustice of the trial. This moment reflects the broader theme of Jesus' innocence and the corruption of the religious leaders who are determined to condemn Him despite the lack of legitimate grounds. The phrase underscores the fulfillment of Jesus' role as the innocent Lamb of God, unjustly accused and condemned for the sins of humanity. <div align="center"><h3><a href="/matthew/26-63.htm"><b>Matthew 26:63</b></a></h3></div><b>But Jesus remained silent</b><br />The phrase "remained silent" is significant in its fulfillment of prophecy and demonstration of Jesus' character. The Greek word used here is "σιωπάω" (siōpaō), which means to be silent or to hold one's peace. This silence fulfills the prophecy of <a href="/isaiah/53-7.htm">Isaiah 53:7</a>, where the suffering servant is described as being oppressed and afflicted, yet not opening His mouth. Jesus' silence in the face of false accusations and hostility exemplifies His meekness and submission to God's will. It also highlights His wisdom, as He chooses not to engage with the deceitful intentions of His accusers.<p><b>Then the high priest said to Him</b><br />The high priest, Caiaphas, plays a crucial role in the trial of Jesus. As the religious leader of the Sanhedrin, Caiaphas represents the Jewish authority that feels threatened by Jesus' teachings and growing influence. Historically, the high priest was seen as the mediator between God and the people, yet here, Caiaphas is depicted as opposing the very Messiah he should have recognized. This moment underscores the tragic irony of religious leaders failing to see the fulfillment of their own Scriptures in Jesus.<p><b>I charge You under oath by the living God</b><br />The phrase "I charge You under oath" is a legal formula used to compel a witness to speak the truth. The Greek word "ἐξορκίζω" (exorkizō) implies a solemn adjuration, invoking the authority of God. By invoking "the living God," Caiaphas is appealing to the highest authority, emphasizing the seriousness of the charge. This reflects the Jewish understanding of God as the ever-present, active deity who is the source of all life. The irony here is profound, as Caiaphas calls upon the living God to question the One who is the embodiment of God's presence on earth.<p><b>Tell us if You are the Christ</b><br />The term "Christ" comes from the Greek "Χριστός" (Christos), meaning "Anointed One," equivalent to the Hebrew "Messiah." This title carries deep messianic expectations rooted in the Old Testament, where the Anointed One is prophesied to deliver Israel and establish God's kingdom. Caiaphas' question is loaded with political and religious implications, as acknowledging Jesus as the Christ would challenge the existing power structures and fulfill the hopes of a long-awaited deliverer.<p><b>the Son of God</b><br />The title "Son of God" signifies a unique relationship with the Father, denoting divinity and authority. In Jewish thought, this title could imply a special status, but in the context of Jesus' ministry, it affirms His divine nature and mission. The high priest's question is not just about messianic identity but also about divine authority. This moment is pivotal, as it confronts the core of Jesus' identity and mission. The acknowledgment of Jesus as the Son of God is central to Christian faith, affirming His role in salvation history and His unity with the Father. <div align="center"><h3><a href="/matthew/26-64.htm"><b>Matthew 26:64</b></a></h3></div><b>You have said so</b><br />This phrase is a response from Jesus to the high priest's question about His identity as the Messiah. In Greek, "σὺ εἶπας" (su eipas) is an idiomatic expression that can be understood as an affirmation. Jesus uses this phrase to confirm the truth of the high priest's statement without directly saying "I am." This reflects Jesus' wisdom in navigating the legal and religious traps set before Him. Historically, this moment is pivotal as it leads to His crucifixion, fulfilling the prophecies about the suffering Messiah.<p><b>Jesus replied</b><br />The Greek word for "replied" is "ἀποκρίνομαι" (apokrinomai), which means to answer or respond. This indicates that Jesus is engaging directly with the high priest's question, showing His willingness to confront the religious authorities with truth. In the context of the Gospel, Jesus' reply is not just a simple answer but a profound declaration of His identity and mission.<p><b>But I say to all of you</b><br />Here, Jesus shifts from addressing the high priest individually to speaking to the entire Sanhedrin. The Greek phrase "λέγω ὑμῖν" (lego hymin) emphasizes the authority and universality of His message. This is a moment of divine revelation, where Jesus speaks not just to those present but to all of humanity, declaring His role in God's redemptive plan.<p><b>From now on</b><br />The phrase "ἀπ’ ἄρτι" (ap’ arti) signifies a transition point in time. Jesus is indicating a change in the divine timeline, where His identity and mission will be fully revealed. This marks the beginning of the fulfillment of His messianic role, as prophesied in the Old Testament.<p><b>you will see</b><br />The Greek verb "ὄψεσθε" (opsesthe) is in the future tense, indicating a prophetic vision. Jesus is foretelling a future event that will be witnessed by those present. This is a promise of revelation, where the truth of His divine nature will be made evident.<p><b>the Son of Man</b><br />This title, "ὁ υἱὸς τοῦ ἀνθρώπου" (ho huios tou anthrōpou), is deeply rooted in Jewish apocalyptic literature, particularly in <a href="/daniel/7-13.htm">Daniel 7:13-14</a>. It emphasizes both Jesus' humanity and His divine authority. By using this title, Jesus connects His earthly ministry with His heavenly authority, fulfilling the messianic expectations of the Jewish people.<p><b>sitting at the right hand</b><br />The imagery of sitting "ἐκ δεξιῶν" (ek dexiōn) signifies a position of power and authority. In ancient cultures, the right hand was a place of honor and strength. Jesus is declaring His exaltation and divine authority, seated at the right hand of God, as described in <a href="/psalms/110.htm">Psalm 110:1</a>.<p><b>of the Mighty One</b><br />The term "δυνάμεως" (dynameōs) refers to power or might, often used to describe God's omnipotence. Jesus is associating Himself with the divine power of God, affirming His deity and the fulfillment of His role as the Messiah.<p><b>and coming on the clouds of heaven</b><br />This phrase, "ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ" (erchomenon meta tōn nephelōn tou ouranou), is a direct reference to <a href="/daniel/7-13.htm">Daniel 7:13</a>, where the Son of Man is depicted as coming with the clouds. In biblical symbolism, clouds often represent divine presence and glory. Jesus is prophesying His second coming, where He will return in glory and power, completing God's redemptive plan for humanity. <div align="center"><h3><a href="/matthew/26-65.htm"><b>Matthew 26:65</b></a></h3></div><b>At this</b><br />This phrase refers to the immediate context of Jesus' trial before the Sanhedrin, where He was asked if He was the Messiah, the Son of God. The phrase sets the stage for the dramatic reaction of the high priest, indicating a pivotal moment in the trial. In the Greek, "τότε" (tote) signifies a specific point in time, emphasizing the gravity of the situation.<p><b>the high priest</b><br />The high priest, Caiaphas, held the highest religious authority among the Jews at the time. His role was not only religious but also political, as he was a key figure in maintaining the status quo with the Roman authorities. Historically, the high priest was seen as a mediator between God and the people, making his reaction to Jesus' claim particularly significant.<p><b>tore his clothes</b><br />This act was a traditional expression of grief or outrage in Jewish culture, often associated with mourning or a response to blasphemy. The tearing of clothes, or "διαρρήξας τὰ ἱμάτια" (diarrēxas ta himatia), symbolized a profound emotional response, indicating that Caiaphas perceived Jesus' words as a severe violation of religious law.<p><b>and declared</b><br />The Greek word "λέγων" (legōn) implies a formal pronouncement. Caiaphas' declaration was not just an emotional outburst but a legal statement intended to influence the council's decision. His authority lent weight to his words, steering the trial towards a predetermined outcome.<p><b>He has blasphemed!</b><br />The accusation of blasphemy, "ἐβλασφήμησεν" (eblasphēmesen), was one of the most serious charges in Jewish law, punishable by death. In this context, blasphemy referred to Jesus' claim of divine status, which Caiaphas and the council viewed as a direct challenge to the monotheistic faith of Israel.<p><b>Why do we need any more witnesses?</b><br />This rhetorical question underscores the high priest's belief that Jesus' own words were sufficient evidence of His guilt. The Greek "τί ἔτι χρείαν ἔχομεν μαρτύρων" (ti eti chreian echomen martyron) suggests a dismissal of further testimony, highlighting the perceived self-evidence of the blasphemy.<p><b>Look, now you have heard the blasphemy</b><br />Caiaphas appeals to the council, "ἴδε νῦν ἠκούσατε τὴν βλασφημίαν" (ide nyn ēkousate tēn blasphēmian), urging them to recognize the gravity of Jesus' claim. The use of "look" and "now" emphasizes the immediacy and clarity of the situation, as if the evidence were undeniable and the verdict inevitable. <div align="center"><h3><a href="/matthew/26-66.htm"><b>Matthew 26:66</b></a></h3></div><b>What do you think?</b><br />This phrase is a direct question posed by the high priest to the Sanhedrin, the Jewish council. In the Greek, "What do you think?" is "Τί ὑμῖν δοκεῖ;" (Ti hymin dokei?). The word "δοκεῖ" (dokei) implies a request for judgment or opinion, indicating the high priest's role in seeking a consensus from the council. Historically, this reflects the Jewish legal process where the Sanhedrin would deliberate on matters of law and justice. The question is rhetorical, as the high priest is steering the council towards a predetermined conclusion. This moment underscores the tension between Jesus and the religious authorities, highlighting their rejection of His messianic claims.<p><b>He deserves death</b><br />The phrase "He deserves death" is a translation of the Greek "ἔνοχος θανάτου ἐστίν" (enochos thanatou estin). The term "ἔνοχος" (enochos) means liable or guilty, and "θανάτου" (thanatou) refers to death. This declaration is the council's verdict, reflecting their belief that Jesus has committed blasphemy by claiming to be the Son of God. In the historical context, blasphemy was a capital offense under Jewish law, as outlined in <a href="/leviticus/24-16.htm">Leviticus 24:16</a>. This pronouncement of guilt is pivotal, as it sets the stage for Jesus' crucifixion. From a theological perspective, this moment is significant because it fulfills the prophecies of the suffering Messiah, who would be rejected and condemned by His own people. <div align="center"><h3><a href="/matthew/26-67.htm"><b>Matthew 26:67</b></a></h3></div><b>Then they spat in His face</b><br />The act of spitting in someone's face is a profound gesture of contempt and humiliation. In the cultural and historical context of the time, spitting was considered one of the most degrading insults. The Greek word used here, "ἐμπτύω" (emptyō), signifies a deliberate act of scorn. This action against Jesus fulfills the prophecy in <a href="/isaiah/50-6.htm">Isaiah 50:6</a>, where the Suffering Servant is described as enduring such shame. It highlights the depth of human sinfulness and the extent of Christ's willingness to endure humiliation for the sake of humanity's redemption.<p><b>and struck Him</b><br />The Greek word "κολαφίζω" (kolaphizō) means to strike with the fist. This physical assault on Jesus is not just an act of violence but also a symbolic rejection of His authority and divinity. In the context of the Passion narrative, it underscores the fulfillment of Old Testament prophecies about the Messiah's suffering. The striking of Jesus can be seen as a representation of humanity's rebellion against God, yet it also points to the redemptive power of Christ's suffering, as He absorbs the violence and sin of the world.<p><b>Others slapped Him</b><br />The word "ῥαπίζω" (rhapizō) refers to slapping with an open hand, another form of insult and mockery. This act further emphasizes the humiliation Jesus faced. In the historical context, slapping was a way to demean someone publicly, stripping them of dignity. Theologically, this moment reflects the paradox of the Gospel: the King of Kings subjected to the lowest form of human scorn. It serves as a powerful reminder of Jesus' humility and His submission to the Father's will, even in the face of unjust suffering. This act of slapping, while intended to disgrace, ultimately magnifies the glory of Christ's sacrificial love. <div align="center"><h3><a href="/matthew/26-68.htm"><b>Matthew 26:68</b></a></h3></div><b>Prophesy to us</b><br />This phrase is a mocking demand made by those who were abusing Jesus during His trial. The Greek word for "prophesy" is "προφήτευε" (prophēteue), which means to speak forth by divine inspiration. In the context of the New Testament, prophecy often involves revealing hidden truths or future events. Here, the mockers are cynically challenging Jesus' prophetic ability, not seeking truth but rather ridiculing Him. This reflects a profound misunderstanding of Jesus' mission and identity, as they fail to recognize Him as the true Prophet foretold in <a href="/deuteronomy/18-15.htm">Deuteronomy 18:15</a>. Their mockery fulfills the prophecy of <a href="/isaiah/53-3.htm">Isaiah 53:3</a>, which speaks of the Messiah being despised and rejected.<p><b>Christ</b><br />The term "Christ" is derived from the Greek "Χριστός" (Christos), meaning "Anointed One," equivalent to the Hebrew "Messiah." This title signifies Jesus' divine appointment and mission as the Savior and King. The use of "Christ" in this context is laden with irony, as the mockers acknowledge His messianic title while simultaneously rejecting His authority and divinity. This reflects the tragic blindness of those who, despite witnessing His miracles and teachings, fail to recognize Jesus as the fulfillment of Old Testament prophecies concerning the Messiah.<p><b>Who hit You?</b><br />This question is part of the cruel game played by Jesus' captors, who blindfolded Him and struck Him, as recorded in parallel accounts like <a href="/luke/22-64.htm">Luke 22:64</a>. The Greek verb "παίω" (paiō) means to strike or hit. The question is intended to further humiliate Jesus, challenging Him to demonstrate His prophetic insight by identifying His assailant. This act of violence and mockery underscores the depth of human sinfulness and the extent of Jesus' suffering. It also highlights the fulfillment of prophecies such as <a href="/isaiah/50-6.htm">Isaiah 50:6</a>, where the Suffering Servant willingly endures abuse and scorn. Despite the injustice, Jesus remains silent, embodying the Lamb led to slaughter, as described in <a href="/isaiah/53-7.htm">Isaiah 53:7</a>, and demonstrating His submission to the Father's will for the redemption of humanity. <div align="center"><h2>Peter Denies Jesus</h2></div><div align="center"><h3><a href="/matthew/26-69.htm"><b>Matthew 26:69</b></a></h3></div><b>Meanwhile</b><br />This word sets the scene, indicating that the events occurring with Peter are happening concurrently with Jesus' trial before the Sanhedrin. It emphasizes the unfolding drama and the interconnectedness of the events leading to the crucifixion. The Greek word "de" often translated as "meanwhile" or "but," serves as a narrative device to shift focus, highlighting the tension and urgency of the moment.<p><b>Peter</b><br />Peter, originally named Simon, was one of Jesus' closest disciples. His name, given by Jesus, means "rock" (Greek: Petros). This moment is pivotal in Peter's life, as it contrasts with his earlier bold declarations of loyalty to Jesus. Understanding Peter's background as a fisherman and his impulsive nature provides insight into his actions and the profound transformation he undergoes later.<p><b>was sitting</b><br />The act of sitting suggests a temporary pause, a moment of waiting or contemplation. In the Greek, "kathemai" implies being seated, often with a sense of remaining or dwelling. This physical posture contrasts with the inner turmoil Peter is experiencing, as he grapples with fear and confusion about the events unfolding around him.<p><b>out in the courtyard</b><br />The courtyard was a common area in ancient homes, often open to the sky and surrounded by the house's rooms. Archaeological findings of first-century homes in Jerusalem reveal that courtyards were central to domestic life, serving as places for work, socializing, and gathering. Peter's presence here, outside the inner proceedings, symbolizes his physical and emotional distance from Jesus at this critical moment.<p><b>and a servant girl</b><br />The mention of a "servant girl" (Greek: paidiskē) is significant. In the social hierarchy of the time, a servant girl held little power or influence. Yet, her recognition of Peter and her boldness in addressing him highlight the unexpected ways God can use seemingly insignificant individuals to fulfill His purposes. This encounter sets the stage for Peter's denial, underscoring the theme of human weakness and the need for divine grace.<p><b>came up to him</b><br />The phrase indicates an approach, a confrontation. The Greek "proserchomai" suggests coming near or drawing close, often with intent. This action initiates the pivotal moment of Peter's denial, as the servant girl's proximity forces Peter to confront his fear and allegiance.<p><b>You also were with Jesus the Galilean</b><br />Her statement is both an accusation and a recognition. "You also" implies association, linking Peter with Jesus' followers. "Jesus the Galilean" identifies Jesus by His regional origin, which was often used derogatorily by those in Jerusalem. This identification serves to isolate Peter, as being a Galilean marked him as an outsider in the city, intensifying his fear of being associated with Jesus during His trial.<p><b>she said</b><br />The servant girl's declaration is simple yet profound. Her words, though spoken by someone of low status, carry the weight of truth and challenge. In the narrative, her statement acts as a catalyst for Peter's denial, illustrating how God can use any voice to bring about His divine plan. Her role, though brief, is crucial in the unfolding of events that lead to Peter's eventual repentance and restoration. <div align="center"><h3><a href="/matthew/26-70.htm"><b>Matthew 26:70</b></a></h3></div><b>But he denied it before them all</b><br />In this phrase, we see the Apostle Peter's first denial of Jesus, a pivotal moment in the Passion narrative. The Greek word for "denied" is "ἀρνέομαι" (arneomai), which means to disown or repudiate. This word choice is significant as it conveys a strong sense of rejection, highlighting the gravity of Peter's actions. Historically, Peter's denial is a fulfillment of Jesus' prophecy earlier in the chapter (<a href="/matthew/26-34.htm">Matthew 26:34</a>), demonstrating the foreknowledge of Christ and the frailty of human resolve under pressure. The phrase "before them all" indicates that Peter's denial was public, adding to the weight of his betrayal. This public setting underscores the fear and pressure Peter faced, as he was surrounded by those who were hostile to Jesus.<p><b>“I do not know what you are talking about,” he said</b><br />Peter's response, "I do not know what you are talking about," is a direct lie, reflecting his fear and confusion. The Greek phrase "οὐκ οἶδα" (ouk oida) translates to "I do not know," which is a strong denial of any association or understanding. This denial is not just a simple evasion but a complete disassociation from Jesus. The historical context here is crucial; Peter was in the courtyard of the high priest, surrounded by those who had arrested Jesus. The pressure to conform and protect oneself in such a hostile environment was immense. This moment is a poignant reminder of human weakness and the tendency to falter when faith is tested. It also sets the stage for Peter's eventual repentance and restoration, illustrating the themes of forgiveness and redemption that are central to the Gospel message. <div align="center"><h3><a href="/matthew/26-71.htm"><b>Matthew 26:71</b></a></h3></div><b>When Peter had gone out to the gateway</b><br />The phrase "when Peter had gone out to the gateway" indicates a physical movement away from the initial location of denial. The Greek word for "gateway" (πύλη, pylē) suggests a transition point, a place of decision. In the context of Peter's denial, this movement symbolizes a deeper spiritual and emotional journey. Peter is distancing himself from the immediate threat, yet he is also moving further into a place of internal conflict. Historically, gateways were places of judgment and decision-making in ancient cities, often where elders would sit and deliberate. This setting underscores the gravity of Peter's actions and the internal trial he is undergoing.<p><b>another servant girl saw him</b><br />The mention of "another servant girl" highlights the recurring theme of Peter's denial being witnessed by those of seemingly low social status. The Greek word for "servant girl" (παιδίσκη, paidiskē) emphasizes her youth and lowly position, yet she plays a pivotal role in the narrative. This reflects the biblical theme that God often uses the humble and lowly to reveal truth and challenge the mighty. The repeated confrontation by servant girls suggests that Peter's denial is not just a momentary lapse but a persistent struggle against fear and self-preservation.<p><b>and said to the people there</b><br />The phrase "and said to the people there" indicates that the servant girl is addressing a broader audience, not just Peter. The Greek verb "said" (λέγει, legei) is in the present tense, suggesting an ongoing action, as if she is repeatedly or insistently making this claim. This public declaration increases the pressure on Peter, as it involves the crowd in the courtyard, heightening the tension and the stakes of his denial. In a historical context, public accusations could lead to serious consequences, especially in a volatile environment like Jerusalem during Passover.<p><b>This man was with Jesus of Nazareth</b><br />The identification of Peter as being "with Jesus of Nazareth" is significant. The phrase "Jesus of Nazareth" (Ἰησοῦς ὁ Ναζωραῖος, Iēsous ho Nazōraios) was a common way to distinguish Jesus, emphasizing His humble origins and fulfilling the prophecy that the Messiah would be called a Nazarene (<a href="/matthew/2-23.htm">Matthew 2:23</a>). The servant girl's statement is both an accusation and a recognition of Peter's association with Jesus. This association is what Peter fears, yet it is also his greatest honor. Theologically, this moment underscores the cost of discipleship and the challenge of standing firm in one's faith amidst opposition. The historical context of Jesus' trial and the hostility towards His followers make Peter's denial a poignant reminder of human frailty and the need for divine strength. <div align="center"><h3><a href="/matthew/26-72.htm"><b>Matthew 26:72</b></a></h3></div><b>But he denied it again</b><br />This phrase marks the second denial of Peter, a pivotal moment in the Passion narrative. The Greek word for "denied" is "ἀρνέομαι" (arneomai), which means to refuse or disown. This denial is significant because it fulfills Jesus' prophecy that Peter would deny Him three times before the rooster crowed. Historically, this moment is set in the courtyard of the high priest, a place of judgment and fear. Peter's denial is not just a personal failure but a representation of human frailty and the struggle between faith and fear. It serves as a reminder of the need for divine grace and strength in moments of trial.<p><b>with an oath</b><br />The use of "oath" here, translated from the Greek "ὅρκος" (horkos), indicates a solemn promise or vow. In Jewish culture, oaths were serious commitments, often invoking God's name as a witness to the truth of one's words. Peter's use of an oath to deny knowing Jesus underscores the intensity of his fear and the pressure he felt. It also highlights the gravity of his denial, as he calls upon a sacred promise to assert a falsehood. This act contrasts sharply with Jesus' teachings on the integrity of one's word, as seen in <a href="/matthew/5-37.htm">Matthew 5:37</a>, where Jesus advises letting "your 'Yes' be 'Yes,' and your 'No,' 'No.'"<p><b>I do not know the man!</b><br />Peter's declaration, "I do not know the man," is a profound statement of disassociation. The Greek word for "know" is "οἶδα" (oida), which implies not just awareness but a deep, personal acquaintance. By referring to Jesus simply as "the man," Peter distances himself from the intimate relationship he shared with Christ. This denial is not just a rejection of friendship but a repudiation of his identity as a disciple. In the broader scriptural context, this moment is a stark contrast to Peter's earlier confession of Jesus as the Messiah (<a href="/matthew/16-16.htm">Matthew 16:16</a>). It serves as a poignant reminder of the human tendency to falter under pressure and the need for repentance and restoration, which Peter later experiences. <div align="center"><h3><a href="/matthew/26-73.htm"><b>Matthew 26:73</b></a></h3></div><b>After a little while</b><br />This phrase indicates a brief passage of time, suggesting a moment of reflection or a pause in the narrative. In the context of Peter's denial, it underscores the mounting pressure and tension he faced. The Greek word used here, "meta mikron," implies a short interval, emphasizing the immediacy and urgency of the situation. Historically, this setting is during the night of Jesus' arrest, a time filled with fear and uncertainty for His followers.<p><b>those standing nearby</b><br />This refers to the bystanders present in the courtyard of the high priest. These individuals were likely a mix of servants, guards, and others who had gathered to witness the proceedings against Jesus. The presence of these onlookers adds to the atmosphere of scrutiny and judgment. In a broader scriptural context, this highlights the theme of public witness and the pressure to conform to societal expectations.<p><b>came up to Peter</b><br />The action of approaching Peter signifies a direct confrontation. The Greek verb "proserchomai" suggests an intentional movement towards someone, often with a purpose. This encounter is pivotal, as it places Peter in a position where he must respond to the accusations. It reflects the human experience of facing challenges to one's faith and identity.<p><b>Surely you are one of them</b><br />This statement is an accusation, asserting Peter's association with Jesus and His disciples. The word "surely" (Greek "alēthōs") conveys certainty and confidence in the claim. This moment is critical as it tests Peter's allegiance and courage. Theologically, it serves as a reminder of the cost of discipleship and the trials believers may face in affirming their faith.<p><b>for your accent gives you away</b><br />The reference to Peter's accent reveals the regional differences among the people of Israel. Peter's Galilean accent was distinct and easily recognizable, marking him as an outsider in Jerusalem. This detail underscores the authenticity of the Gospel accounts, as it reflects the cultural and linguistic diversity of the time. Spiritually, it highlights how our identity in Christ can be evident to others, even in subtle ways. <div align="center"><h3><a href="/matthew/26-74.htm"><b>Matthew 26:74</b></a></h3></div><b>Then he began to curse and swear</b><br />In this phrase, Peter's actions are marked by desperation and fear. The Greek word for "curse" (καταθεματίζω, katathematizō) implies invoking a curse upon oneself if one is lying. This reflects Peter's intense fear of being associated with Jesus, highlighting the human tendency to self-preserve even at the cost of integrity. Historically, swearing oaths was a serious matter in Jewish culture, often invoking God's name to affirm truthfulness. Peter's swearing here is a stark contrast to the teachings of Jesus, who instructed His followers to let their "yes" be "yes" and their "no" be "no" (<a href="/matthew/5-37.htm">Matthew 5:37</a>). This moment underscores the frailty of human resolve without divine strength.<p><b>I do not know the man!</b><br />Peter's denial is emphatic and personal. The Greek word for "know" (οἶδα, oida) suggests a deep, intimate knowledge. Peter's denial is not just a rejection of acquaintance but a disavowal of any relationship with Jesus. This is significant because Peter, one of Jesus' closest disciples, had previously declared his unwavering loyalty. The phrase "the man" is impersonal, distancing Peter from Jesus and reflecting his fear of association. This denial fulfills Jesus' prophecy that Peter would deny Him three times before the rooster crowed (<a href="/matthew/26-34.htm">Matthew 26:34</a>), illustrating the fulfillment of divine foreknowledge and the weakness of human promises.<p><b>And immediately a rooster crowed</b><br />The crowing of the rooster serves as a divine alarm clock, awakening Peter to the reality of his actions. In the cultural context, the rooster's crow marked the transition from night to dawn, symbolizing a new beginning. This moment is pivotal for Peter, as it triggers his realization and subsequent repentance. The rooster's crow is a reminder of Jesus' prophetic words, emphasizing the accuracy of His foreknowledge and the certainty of His words. For Peter, this sound becomes a call to repentance and restoration, as he later becomes a foundational leader in the early Church. This moment teaches about the grace available even after failure, encouraging believers to return to Christ after moments of weakness. <div align="center"><h3><a href="/matthew/26-75.htm"><b>Matthew 26:75</b></a></h3></div><b>Then Peter remembered</b><br />The phrase "Then Peter remembered" signifies a moment of profound realization and conviction. The Greek word for "remembered" is "ἐμνήσθη" (emnēsthē), which implies a deep, often sudden recollection. This is not merely a mental recall but a heart-piercing awareness of one's actions and their implications. In the context of Peter's denial, this remembrance is a turning point, highlighting the Holy Spirit's role in convicting believers of their sins and leading them to repentance.<p><b>the word that Jesus had spoken</b><br />This phrase underscores the authority and prophetic insight of Jesus. The Greek term for "word" is "ῥῆμα" (rhēma), which often refers to a spoken word or command. Jesus' words are not just predictions but divine truths that reveal His omniscience. This moment reminds believers of the reliability and power of Christ's words, encouraging them to trust in His promises and warnings.<p><b>'Before the rooster crows, you will deny Me three times.'</b><br />The specificity of Jesus' prophecy is striking. The mention of the "rooster" is significant in the cultural context of first-century Judea, where roosters were common and their crowing marked the approach of dawn. The Greek word for "deny" is "ἀπαρνήσῃ" (aparnēsē), meaning to disown or repudiate. This phrase highlights human frailty and the tendency to falter under pressure, yet it also points to the foreknowledge of Christ, who understands our weaknesses and still offers grace.<p><b>And he went outside</b><br />Peter's action of going "outside" signifies a physical and emotional separation from the scene of his denial. The Greek word "ἔξω" (exō) implies a movement away from a place of failure to a space where reflection and repentance can occur. This movement is symbolic of the journey every believer must take from sin to redemption, stepping away from the darkness into the light of God's forgiveness.<p><b>and wept bitterly</b><br />The phrase "wept bitterly" captures the depth of Peter's remorse. The Greek word for "wept" is "ἔκλαυσεν" (eklausen), which conveys intense, audible weeping. "Bitterly" is translated from "πικρῶς" (pikros), indicating a profound sorrow and regret. This emotional response is a testament to Peter's genuine repentance, illustrating the transformative power of godly sorrow that leads to repentance, as described in <a href="/2_corinthians/7-10.htm">2 Corinthians 7:10</a>. It serves as a reminder that true repentance involves not just acknowledgment of sin but a heartfelt turning away from it, seeking restoration with God.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. Please send all comments and recommendations to bereanstudybible@aol.com.<br /><br /><br /><br /><a href="/">Bible Hub</a><br><span class="p"><br /><br /></span></div></div></div></div></td></tr></table></div><div id="left"><a href="../matthew/25.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Matthew 25"><img src="/left.png" name="lft" border="0" alt="Matthew 25" /></a></div><div id="right"><a href="../matthew/27.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Matthew 27"><img src="/right.png" name="rght" border="0" alt="Matthew 27" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhchapnoad.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>