1
Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ·
And it happened, when Jesus had finished all these words, that he said to his disciples,
2
Οἴδατε ὅτι μετὰ δύο ἡμέρας τὸ πάσχα γίνεται, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι.
“You know that after two days the Passover comes, and the Son of Man is handed over to be crucified.”
3
Τότε συνήχθησαν οἱ ⸀ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Καϊάφα,
Then the chief priests and the elders of the people gathered in the court of the high priest called Caiaphas,
4
καὶ συνεβουλεύσαντο ἵνα τὸν Ἰησοῦν δόλῳ κρατήσωσιν καὶ ἀποκτείνωσιν·
and took counsel together to seize Jesus by guile and kill him.
5
ἔλεγον δέ· Μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.
But they said, “Not during the feast, so that there be no uproar among the people.”
6
Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ λεπροῦ,
Now when Jesus was in Bethany, in the house of Simon the leper,
7
προσῆλθεν αὐτῷ γυνὴ ⸂ἔχουσα ἀλάβαστρον μύρου⸃ βαρυτίμου καὶ κατέχεεν ἐπὶ ⸂τῆς κεφαλῆς⸃ αὐτοῦ ἀνακειμένου.
a woman came to him with an alabaster flask of very costly ointment, and poured it on his head as he reclined.
8
ἰδόντες δὲ οἱ ⸀μαθηταὶ ἠγανάκτησαν λέγοντες· Εἰς τί ἡ ἀπώλεια αὕτη;
And seeing it the disciples were indignant, saying, “Why this waste?
9
ἐδύνατο γὰρ ⸀τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς.
For this could have been sold for much and given to the poor.”
10
γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· Τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ·
But Jesus, knowing it, said to them, “Why do you trouble the woman? She has done a good work for me.
11
πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε·
For you always have the poor with you, but you do not always have me.
12
βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου πρὸς τὸ ἐνταφιάσαι με ἐποίησεν.
For in pouring this ointment on my body she did it to prepare me for burial.
13
ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς.
Amen I say to you, wherever this gospel is proclaimed in the whole world, what she did will also be told in memory of her.”
14
Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς
Then one of the twelve, called Judas Iscariot, went to the chief priests
15
εἶπεν· Τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια.
and said, “What are you willing to give me, and I will hand him over to you?” And they weighed out to him thirty pieces of silver.
Why this rendering
Matt.26.15 Observation
Syntactic observation
Only Matthew records the sum. Mark 14:11 says they promised him ἀργύριον without saying how much; Luke 22:5 likewise says only ἀργύριον δοῦναι, to give him silver; and John has no such bargain. Matthew counts it out — τριάκοντα ἀργύρια, thirty pieces of silver — and the count runs on into ch. 27: 27:3 (Judas returns the thirty), 27:5 (he throws it into the sanctuary), 27:6 (blood money, not to be put in the treasury), 27:9 (thirty pieces of silver again). So five of Matthew's nine places for ἀργύριον belong to Judas, where Mark has one in all and Luke four. ἵστημι is worth noting here in the sense of weighing out or fixing: ἔστησαν αὐτῷ, they set it for him, that is, weighed it out. The question at v.15, τί θέλετέ μοι δοῦναι, what will you give me, is also Matthew's alone — in Mark the chief priests promise first.
Rendering options · 2
Adopted “thirty pieces of silver” — no coin named
Basis The text says only ἀργύρια, silver, and names no coin; neither denarius nor stater is supplied.
Name the coin — “thirty silver coins”
Basis Lets the reader gauge the amount.
Rejected The text names no coin; this corpus transliterates coins only where they are named (lepton, kodrantes, denarius, stater) and supplies none that is absent.
16
καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ.
And from then on he was seeking an opportunity to hand him over.
17
Τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ ⸀λέγοντες· Ποῦ θέλεις ⸀ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα;
On the first day of Unleavened Bread the disciples came to Jesus, saying, “Where do you want us to prepare for you to eat the Passover?”
18
ὁ δὲ εἶπεν· Ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα καὶ εἴπατε αὐτῷ· Ὁ διδάσκαλος λέγει· Ὁ καιρός μου ἐγγύς ἐστιν· πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν μου.
And he said, “Go into the city to a certain man and say to him, ‘The Teacher says: My time is near; with you I keep the Passover with my disciples.'”
19
καὶ ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ Ἰησοῦς, καὶ ἡτοίμασαν τὸ πάσχα.
And the disciples did as Jesus directed them, and prepared the Passover.
20
Ὀψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα ⸀μαθητῶν
And when evening came he reclined with the twelve.
21
καὶ ἐσθιόντων αὐτῶν εἶπεν· Ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με.
And as they were eating he said, “Amen I say to you that one of you will hand me over.”
22
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ ⸂εἷς ἕκαστος⸃· Μήτι ἐγώ εἰμι, κύριε;
And greatly grieved, they began to say to him one after another, “Surely not I, Lord?”
23
ὁ δὲ ἀποκριθεὶς εἶπεν· Ὁ ἐμβάψας μετ’ ἐμοῦ ⸂τὴν χεῖρα ἐν τῷ τρυβλίῳ⸃ οὗτός με παραδώσει·
And answering he said, “The one who dipped his hand in the dish with me, he will hand me over.
24
ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.
The Son of Man goes as it is written of him, but woe to that man through whom the Son of Man is handed over; it would have been good for that man if he had not been born.”
25
ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν· Μήτι ἐγώ εἰμι, ῥαββί; λέγει αὐτῷ· Σὺ εἶπας.
And Judas, who was handing him over, answered and said, “Surely not I, Rabbi?” He says to him, “You have said it.”
26
Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ⸀ἄρτον καὶ ⸀εὐλογήσας ἔκλασεν καὶ ⸂δοὺς τοῖς μαθηταῖς⸃ εἶπεν· Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου.
And as they were eating, Jesus took bread and blessed it and broke it, and giving it to the disciples he said, “Take, eat; this is my body.”
27
καὶ ⸀λαβὼν ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων· Πίετε ἐξ αὐτοῦ πάντες,
And taking a cup and giving thanks he gave it to them, saying, “Drink from it, all of you;
28
τοῦτο γάρ ἐστιν τὸ αἷμά ⸀μου ⸀τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν·
for this is my blood of the covenant, poured out concerning many for forgiveness of sins.
Why this rendering
Matt.26.28 Observation
Syntactic observation
The words at the supper diverge at four points. First, **only Matthew has εἰς ἄφεσιν ἁμαρτιῶν, for forgiveness of sins** — Mark 14:24 does not. ἄφεσις stands at this one place in Matthew, twice in Mark (1:4, John's baptism; 3:29, the sin not forgiven) and five times in Luke, and no one but Matthew puts it at the supper. Second, the preposition and its object differ — Mark ὑπὲρ πολλῶν, for many; Matthew περὶ πολλῶν, concerning or around many; and **Luke 22:20 has ὑπὲρ ὑμῶν, for you, a different object altogether**, with καινή, new, attached to διαθήκη — three books, three forms. Luke's two verses (19b-20) are, however, printed inside brackets by the base text. Third, the mood differs — Mark 14:23 records what happened, καὶ ἔπιον ἐξ αὐτοῦ πάντες, and they all drank of it, while Matthew 26:27 commands, πίετε ἐξ αὐτοῦ πάντες, all of you drink of it. With the bread too, only Matthew adds φάγετε, eat. Fourth, the kingdom of the next verse differs — Mark 14:25 ἐν τῇ βασιλείᾳ τοῦ θεοῦ, in the kingdom of God; Matthew 26:29 ἐν τῇ βασιλείᾳ τοῦ πατρός μου, in my Father's kingdom. Matthew uses neither kingdom of the heavens nor kingdom of God here but a third form. διαθήκη stands once each in Matthew and Mark, and twice in Luke (1:72, 22:20).
Rendering options · 2
Adopted “poured out concerning many … for forgiveness of sins” — preposition and clause kept
Basis The books chose different prepositions and the renderings must divide (the same judgement as ἀντί at Mark 10:45). The clause stands in the base text and is rendered; its absence from Mark is recorded in the analysis.
“for many”, matched to Mark
Basis One supper, so the reading is evened out.
Rejected περί and ὑπέρ are different words; matching hides what the two books wrote differently and departs from this corpus's practice of keeping prepositions apart.
29
λέγω δὲ ⸀ὑμῖν, οὐ μὴ πίω ἀπ’ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ’ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.
And I say to you, I will not drink from now on of this fruit of the vine until that day when I drink it new with you in my Father's kingdom.”
30
καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.
And having sung a hymn they went out to the Mount of Olives.
31
Τότε λέγει αὐτοῖς ὁ Ἰησοῦς· Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ, γέγραπται γάρ· Πατάξω τὸν ποιμένα, καὶ ⸀διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης·
Then Jesus says to them, “You will all be made to stumble because of me this night, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.'
32
μετὰ δὲ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν.
But after I am raised I will go before you to Galilee.”
33
ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ· Εἰ πάντες σκανδαλισθήσονται ἐν σοί, ⸀ἐγὼ οὐδέποτε σκανδαλισθήσομαι.
And answering, Peter said to him, “Though all are made to stumble because of you, I will never be made to stumble.”
34
ἔφη αὐτῷ ὁ Ἰησοῦς· Ἀμὴν λέγω σοι ὅτι ἐν ταύτῃ τῇ νυκτὶ πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με.
Jesus said to him, “Amen I say to you that this night, before the cock crows, you will deny me three times.”
35
λέγει αὐτῷ ὁ Πέτρος· Κἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ⸀ἀπαρνήσομαι. ⸀ὁμοίως καὶ πάντες οἱ μαθηταὶ εἶπαν.
Peter says to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same.
36
Τότε ἔρχεται μετ’ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανί, καὶ λέγει τοῖς μαθηταῖς· Καθίσατε αὐτοῦ ἕως οὗ ἀπελθὼν ⸂ἐκεῖ προσεύξωμαι⸃.
Then Jesus goes with them to a place called Gethsemane, and he says to the disciples, “Sit here while I go over there and pray.”
37
καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.
And taking along Peter and the two sons of Zebedee, he began to be grieved and distressed.
38
τότε λέγει ⸀αὐτοῖς· Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ’ ἐμοῦ.
Then he says to them, “My life is deeply grieved, to the point of death. Remain here and keep watch with me.”
39
καὶ ⸀προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων· Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ’ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ’ ὡς σύ.
And going forward a little he fell on his face, praying and saying, “My Father, if it is possible, let this cup pass from me; yet not as I want, but as you want.”
40
καὶ ἔρχεται πρὸς τοὺς μαθητὰς καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ· Οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ’ ἐμοῦ;
And he comes to the disciples and finds them sleeping, and he says to Peter, “So you were not able to keep watch with me one hour?
41
γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.
Keep watch and pray, that you may not enter into testing. The spirit is eager, but the flesh is weak.”
42
πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο λέγων· Πάτερ μου, εἰ οὐ δύναται ⸀τοῦτο ⸀παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου.
Again, going away a second time, he prayed, saying, “My Father, if this cannot pass unless I drink it, let your will be done.”
43
καὶ ἐλθὼν ⸂πάλιν εὗρεν αὐτοὺς⸃ καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι.
And coming again he found them sleeping, for their eyes were heavy.
44
καὶ ἀφεὶς αὐτοὺς ⸂πάλιν ἀπελθὼν⸃ προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν ⸀πάλιν.
And leaving them he went away again and prayed a third time, saying the same words.
45
τότε ἔρχεται πρὸς τοὺς ⸀μαθητὰς καὶ λέγει αὐτοῖς· Καθεύδετε ⸀τὸ λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν.
Then he comes to the disciples and says to them, “Sleep on now and take your rest. Behold, the hour has drawn near, and the Son of Man is handed over into the hands of sinners.
46
ἐγείρεσθε ἄγωμεν· ἰδοὺ ἤγγικεν ὁ παραδιδούς με.
Rise, let us go. Behold, the one handing me over has drawn near.”
47
Καὶ ἔτι αὐτοῦ λαλοῦντος ἰδοὺ Ἰούδας εἷς τῶν δώδεκα ἦλθεν καὶ μετ’ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ.
And while he was still speaking, behold, Judas, one of the twelve, came, and with him a large crowd with swords and clubs, from the chief priests and elders of the people.
48
ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων· Ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτόν.
And the one handing him over had given them a sign, saying, “Whomever I kiss, that is he; seize him.”
49
καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν· Χαῖρε, ῥαββί· καὶ κατεφίλησεν αὐτόν.
And at once he came to Jesus and said, “Greetings, Rabbi,” and kissed him.
50
ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· Ἑταῖρε, ἐφ’ ⸀ὃ πάρει. τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν καὶ ἐκράτησαν αὐτόν.
But Jesus said to him, “Friend, do what you are here for.” Then they came and laid hands on Jesus and seized him.
Why this rendering
Matt.26.50 Observation
Syntactic observation
ἑταῖρε occurs three times in Matthew, all three as an address and all three where a relation has gone wrong — 20:13 to the labourer grumbling over his wage, 22:12 to the man without a wedding garment, and 26:50 to Judas coming to kiss him. It is in neither Mark nor John. The verse diverges from Mark at several points: Mark 14:45 ends with Judas saying ῥαββί and kissing him, with no word from Jesus, while Matthew 26:50 has Jesus answer ἑταῖρε. **Luke 22:48 takes a third path** — Jesus speaks and uses the name: Ἰούδα, φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως, Judas, with a kiss do you hand over the Son of Man? Mark silence, Matthew an address, Luke a name and a question. And what follows, ἐφ’ ὃ πάρει, is short enough to read either as a question (what have you come for?) or as a statement (do what you are here for) — the Greek does not settle it. That ῥαββί is Judas's word for Jesus in Matthew we have already seen (26:25, 49). So within these two verses Judas says ῥαββί and Jesus answers ἑταῖρε.
Rendering options · 2
Adopted “Friend, do what you are here for” — the same address as 20:13, 22:12
Basis One rendering across the three places shows where Matthew puts this address; the clause is taken as a statement, with the question reading recorded below.
“Friend, what have you come for?” — as a question
Basis Reads ἐφ’ ὅ as interrogative.
Rejected A possible and old reading; but either way the translation must put a question mark or withhold it, settling what the text leaves open — which is recorded here.
Lost in translation
the open reading of ἐφ’ ὃ πάρει The Greek hangs between question and statement, and neither Korean nor English has a way to leave it hanging; a single mark of punctuation settles the reader's reading.
51
καὶ ἰδοὺ εἷς τῶν μετὰ Ἰησοῦ ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως ἀφεῖλεν αὐτοῦ τὸ ὠτίον.
And behold, one of those with Jesus stretched out his hand and drew his sword, and striking the slave of the high priest he cut off his ear.
52
τότε λέγει αὐτῷ ὁ Ἰησοῦς· Ἀπόστρεψον ⸂τὴν μάχαιράν σου⸃ εἰς τὸν τόπον αὐτῆς, πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ⸀ἀπολοῦνται·
Then Jesus says to him, “Return your sword to its place, for all who take the sword will perish by the sword.
53
ἢ δοκεῖς ὅτι οὐ ⸀δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ⸂ἄρτι πλείω⸃ δώδεκα λεγιῶνας ἀγγέλων;
Or do you think that I cannot call on my Father, and he will at once set beside me more than twelve legions of angels?
Why this rendering
Matt.26.53 Observation
Syntactic observation
λεγιών is Latin legio in Greek letters and stands at four places in the corpus. Mark 5:9 and 5:15, and Luke 8:30, are **the name of a legion of demons** — my name is Legion, for we are many. Matthew 26:53 is **legions of angels** — more than twelve legions of them. The same Latin military word names a swarm of demons at three places and, at Matthew's one, a host that could be summoned and is not. Both places also turn on being beyond counting. This passage is Matthew's alone: Mark 14:47 records the sword-stroke and has nothing of Matthew 26:52-54. Inside it μάχαιρα, sword, occurs three times in the single verse 52 — six of Matthew's seven fall in this chapter (26:47, 51, 52 thrice, 55), the seventh being 10:34, not peace but a sword, and the saying appears: all who take the sword will perish by the sword. ἀπόλλυμι, to perish, is common across the corpus, and here it comes back on those who take the sword. παρίστημι, to set beside, stands at this one place in Matthew, six times in Mark, three in Luke and twice in John.
Rendering options · 2
Adopted “legion” — the same rendering as Mark 5:9
Basis A Latin military term, so the transliteration is kept (as with centurion and praetorium); one rendering across the places lets the reader see that demons and angels are counted in the same word.
Render by sense — “battalions”
Basis The reader grasps the scale at once.
Rejected This corpus transliterates Latin terms, and a sense rendering severs the link to Mark 5:9, where the demons name themselves so.
54
πῶς οὖν πληρωθῶσιν αἱ γραφαὶ ὅτι οὕτως δεῖ γενέσθαι;
How then would the Scriptures be fulfilled, that it must happen so?”
55
ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ Ἰησοῦς τοῖς ὄχλοις· Ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; καθ’ ⸀ἡμέραν ⸂ἐν τῷ ἱερῷ ἐκαθεζόμην διδάσκων⸃ καὶ οὐκ ἐκρατήσατέ με.
In that hour Jesus said to the crowds, “Have you come out with swords and clubs to arrest me, as against a robber? Day after day I sat teaching in the temple, and you did not seize me.
56
τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. τότε οἱ μαθηταὶ πάντες ἀφέντες αὐτὸν ἔφυγον.
But all this has happened so that the writings of the prophets might be fulfilled.” Then all the disciples left him and fled.
57
Οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς Καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν.
And those who had seized Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered.
58
ὁ δὲ Πέτρος ἠκολούθει αὐτῷ ἀπὸ μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν τὸ τέλος.
But Peter followed him at a distance as far as the court of the high priest, and going inside he sat with the attendants to see the outcome.
59
οἱ δὲ ἀρχιερεῖς ⸀καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως ⸂αὐτὸν θανατώσωσιν⸃,
Now the chief priests and the whole council were seeking false testimony against Jesus, so as to put him to death,
60
καὶ οὐχ εὗρον ⸂πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο⸃
and they did not find it, though many false witnesses came forward. But at last two came forward
61
εἶπαν· Οὗτος ἔφη· Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν ⸀οἰκοδομῆσαι.
and said, “This man said, ‘I am able to destroy the sanctuary of God and to build it in three days.'”
62
καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν;
And the high priest stood up and said to him, “Do you answer nothing? What are these testifying against you?”
63
ὁ δὲ Ἰησοῦς ἐσιώπα. ⸀καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ.
But Jesus was silent. And the high priest said to him, “I put you on oath by the living God, that you tell us whether you are the Christ, the Son of God.”
64
λέγει αὐτῷ ὁ Ἰησοῦς· Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπ’ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ.
Jesus says to him, “You have said it. But I say to you, from now on you will see the Son of Man seated at the right of the Power and coming on the clouds of heaven.”
65
τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ ⸀λέγων· Ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν ⸀βλασφημίαν·
Then the high priest tore his garments, saying, “He has blasphemed. What further need have we of witnesses? See, you have now heard the blasphemy.
66
τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν· Ἔνοχος θανάτου ἐστίν.
What do you think?” And answering they said, “He deserves death.”
67
τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν
Then they spat in his face and struck him with fists; and some slapped him,
68
λέγοντες· Προφήτευσον ἡμῖν, χριστέ, τίς ἐστιν ὁ παίσας σε;
saying, “Prophesy to us, Christ! Who is it that struck you?”
69
Ὁ δὲ Πέτρος ⸂ἐκάθητο ἔξω⸃ ἐν τῇ αὐλῇ· καὶ προσῆλθεν αὐτῷ μία παιδίσκη λέγουσα· Καὶ σὺ ἦσθα μετὰ Ἰησοῦ τοῦ Γαλιλαίου·
Now Peter was sitting outside in the court, and a servant girl came to him, saying, “You also were with Jesus the Galilean.”
70
ὁ δὲ ἠρνήσατο ⸀ἔμπροσθεν πάντων λέγων· Οὐκ οἶδα τί λέγεις.
But he denied it before them all, saying, “I do not know what you are talking about.”
71
ἐξελθόντα ⸀δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει ⸀τοῖς ἐκεῖ· ⸀Οὗτος ἦν μετὰ Ἰησοῦ τοῦ Ναζωραίου·
And when he went out to the gateway, another girl saw him and says to those there, “This man was with Jesus the Nazorean.”
72
καὶ πάλιν ἠρνήσατο μετὰ ὅρκου ὅτι Οὐκ οἶδα τὸν ἄνθρωπον.
And again he denied it with an oath: “I do not know the man.”
73
μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ Πέτρῳ· Ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ·
And a little later those standing there came up and said to Peter, “Truly you also are one of them, for your speech gives you away.”
74
τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι Οὐκ οἶδα τὸν ἄνθρωπον. καὶ ⸀εὐθέως ἀλέκτωρ ἐφώνησεν·
Then he began to call down a curse and to swear: “I do not know the man.” And at once the cock crowed.
Why this rendering
Matt.26.74 Observation
Syntactic observation
The verb of Peter's cursing differs between the books — Matthew καταθεματίζω, Mark 14:71 ἀναθεματίζω. The root is shared (θέμα, to place) and the prefixes divide, κατά against ἀνά. Each stands at one place in its own book and not at all in the other. The reckoning of the cock differs too: Mark has δὶς ἀλέκτορα φωνῆσαι, before the cock crows twice (14:30, 72), where Matthew has πρὶν ἀλέκτορα φωνῆσαι, before the cock crows (26:34, 75), with no twice. So Mark has one crow at 14:68 and a second at 14:72, while Matthew has a single crow at 26:74. John 13:38 and 18:27, and Luke 22:34 and 60, likewise say nothing of twice — Mark alone says it twice. The closing ἔκλαυσεν πικρῶς, he wept bitterly, matches Luke 22:62 word for word, while Mark 14:72 has ἐπιβαλὼν ἔκλαιεν, where even in Greek it is unclear what he did as he wept; πικρῶς stands at those two places only in the corpus.
Rendering options · 2
Adopted “to call down a curse” — kept distinct from Mark 14:71
Basis The books chose words differing by prefix, each unique in its own book; dividing the renderings keeps the divergence visible.
Match both books to “to curse”
Basis One scene, and the sense is nearly the same.
Rejected Nearness of sense is not sameness of word; matching pushes out of the translation the fact that the two authors chose different prefixes.
75
καὶ ἐμνήσθη ὁ Πέτρος τοῦ ⸀ῥήματος Ἰησοῦ ⸀εἰρηκότος ὅτι Πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με, καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
And Peter remembered the word of Jesus, who had said, “Before the cock crows you will deny me three times.” And going outside he wept bitterly.