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Bagaimana konsensus untuk Matius 26 dibangun

Setiap langkah pengerjaan, persis seperti saat dijalankan. Tidak ada yang disunting manual di sini: terjemahan berasal dari basis data aplikasi ini, pembacaan tiap tradisi dihasilkan dalam pemanggilan terisolasi yang tidak melihat satu sama lain (isolasi mencegah bias patokan; ini tidak menjadikannya saksi independen), dan konsensus disintesis semata-mata dari pembacaan tersebut.

Model:: gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)
Dihasilkan:: Oct 11, 2026, 11:59 PM UTC
Method:: claim-audited, source-language-based, family-weighted

Audit konsistensi lintas tahap: lulus — fakta terjemahan, perhitungan tingkat, kosakata prosa, dan alasan Pilihan yang Dibuat diperiksa satu sama lain dan terhadap teks cetak.

Langkah 1Baca perikop dalam setiap terjemahan berdomain publik

7 translations, fed to every step. The AI-generated NCB is never a source.

WEB · World English Bible

¹When Jesus had finished all these words, he said to his disciples, ²“You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.” ³Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. ⁴They took counsel together that they might take Jesus by deceit and kill him. ⁵But they said, “Not during the feast, lest a riot occur among the people.” ⁶Now when Jesus was in Bethany, in the house of Simon the leper, ⁷a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. ⁸But when his disciples saw this, they were indignant, saying, “Why this waste? ⁹For this ointment might have been sold for much and given to the poor.” ¹⁰However, knowing this, Jesus said to them, “Why do you trouble the woman? She has done a good work for me. ¹¹For you always have the poor with you, but you don’t always have me. ¹²For in pouring this ointment on my body, she did it to prepare me for burial. ¹³Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her.” ¹⁴Then one of the twelve, who was called Judas Iscariot, went to the chief priests ¹⁵and said, “What are you willing to give me if I deliver him to you?” So they weighed out for him thirty pieces of silver. ¹⁶From that time he sought opportunity to betray him. ¹⁷Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁸He said, “Go into the city to a certain person, and tell him, ‘The Teacher says, “My time is at hand. I will keep the Passover at your house with my disciples.”’” ¹⁹The disciples did as Jesus commanded them, and they prepared the Passover. ²⁰Now when evening had come, he was reclining at the table with the twelve disciples. ²¹As they were eating, he said, “Most certainly I tell you that one of you will betray me.” ²²They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?” ²³He answered, “He who dipped his hand with me in the dish will betray me. ²⁴The Son of Man goes even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.” ²⁵Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.” ²⁶As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples and said, “Take, eat; this is my body.” ²⁷He took the cup, gave thanks, and gave to them, saying, “All of you drink it, ²⁸for this is my blood of the new covenant, which is poured out for many for the remission of sins. ²⁹But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father’s Kingdom.” ³⁰When they had sung a hymn, they went out to the Mount of Olives. ³¹Then Jesus said to them, “All of you will be made to stumble because of me tonight, for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ ³²But after I am raised up, I will go before you into Galilee.” ³³But Peter answered him, “Even if all will be made to stumble because of you, I will never be made to stumble.” ³⁴Jesus said to him, “Most certainly I tell you that tonight, before the rooster crows, you will deny me three times.” ³⁵Peter said to him, “Even if I must die with you, I will not deny you.” All of the disciples also said likewise. ³⁶Then Jesus came with them to a place called Gethsemane, and said to his disciples, “Sit here, while I go there and pray.” ³⁷He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. ³⁸Then Jesus said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch with me.” ³⁹He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.” ⁴⁰He came to the disciples and found them sleeping, and said to Peter, “What, couldn’t you watch with me for one hour? ⁴¹Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.” ⁴²Again, a second time he went away and prayed, saying, “My Father, if this cup can’t pass away from me unless I drink it, your desire be done.” ⁴³He came again and found them sleeping, for their eyes were heavy. ⁴⁴He left them again, went away, and prayed a third time, saying the same words. ⁴⁵Then he came to his disciples and said to them, “Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. ⁴⁶Arise, let’s be going. Behold, he who betrays me is at hand.” ⁴⁷While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and elders of the people. ⁴⁸Now he who betrayed him had given them a sign, saying, “Whoever I kiss, he is the one. Seize him.” ⁴⁹Immediately he came to Jesus, and said, “Greetings, Rabbi!” and kissed him. ⁵⁰Jesus said to him, “Friend, why are you here?” Then they came and laid hands on Jesus, and took him. ⁵¹Behold, one of those who were with Jesus stretched out his hand and drew his sword, and struck the servant of the high priest, and cut off his ear. ⁵²Then Jesus said to him, “Put your sword back into its place, for all those who take the sword will die by the sword. ⁵³Or do you think that I couldn’t ask my Father, and he would even now send me more than twelve legions of angels? ⁵⁴How then would the Scriptures be fulfilled that it must be so?” ⁵⁵In that hour Jesus said to the multitudes, “Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn’t arrest me. ⁵⁶But all this has happened that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled. ⁵⁷Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. ⁵⁸But Peter followed him from a distance to the court of the high priest, and entered in and sat with the officers, to see the end. ⁵⁹Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death, ⁶⁰and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward ⁶¹and said, “This man said, ‘I am able to destroy the temple of God, and to build it in three days.’” ⁶²The high priest stood up and said to him, “Have you no answer? What is this that these testify against you?” ⁶³But Jesus stayed silent. The high priest answered him, “I adjure you by the living God that you tell us whether you are the Christ, the Son of God.” ⁶⁴Jesus said to him, “You have said so. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.” ⁶⁵Then the high priest tore his clothing, saying, “He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy. ⁶⁶What do you think?” They answered, “He is worthy of death!” ⁶⁷Then they spat in his face and beat him with their fists, and some slapped him, ⁶⁸saying, “Prophesy to us, you Christ! Who hit you?” ⁶⁹Now Peter was sitting outside in the court, and a maid came to him, saying, “You were also with Jesus, the Galilean!” ⁷⁰But he denied it before them all, saying, “I don’t know what you are talking about.” ⁷¹When he had gone out onto the porch, someone else saw him and said to those who were there, “This man also was with Jesus of Nazareth.” ⁷²Again he denied it with an oath, “I don’t know the man.” ⁷³After a little while those who stood by came and said to Peter, “Surely you are also one of them, for your speech makes you known.” ⁷⁴Then he began to curse and to swear, “I don’t know the man!” Immediately the rooster crowed. ⁷⁵Peter remembered the word which Jesus had said to him, “Before the rooster crows, you will deny me three times.” Then he went out and wept bitterly.

KJV · King James Version

¹And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, ²Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. ³Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, ⁴And consulted that they might take Jesus by subtilty, and kill him. ⁵But they said, Not on the feast day, lest there be an uproar among the people. ⁶Now when Jesus was in Bethany, in the house of Simon the leper, ⁷There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. ⁸But when his disciples saw it, they had indignation, saying, To what purpose is this waste? ⁹For this ointment might have been sold for much, and given to the poor. ¹⁰When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. ¹¹For ye have the poor always with you; but me ye have not always. ¹²For in that she hath poured this ointment on my body, she did it for my burial. ¹³Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. ¹⁴Then one of the twelve, called Judas Iscariot, went unto the chief priests, ¹⁵And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. ¹⁶And from that time he sought opportunity to betray him. ¹⁷Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? ¹⁸And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. ¹⁹And the disciples did as Jesus had appointed them; and they made ready the passover. ²⁰Now when the even was come, he sat down with the twelve. ²¹And as they did eat, he said, Verily I say unto you, that one of you shall betray me. ²²And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? ²³And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. ²⁴The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. ²⁵Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said. ²⁶And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. ²⁷And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; ²⁸For this is my blood of the new testament, which is shed for many for the remission of sins. ²⁹But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom. ³⁰And when they had sung an hymn, they went out into the mount of Olives. ³¹Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. ³²But after I am risen again, I will go before you into Galilee. ³³Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. ³⁴Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. ³⁵Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. ³⁶Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. ³⁷And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. ³⁸Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. ³⁹And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. ⁴⁰And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? ⁴¹Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. ⁴²He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. ⁴³And he came and found them asleep again: for their eyes were heavy. ⁴⁴And he left them, and went away again, and prayed the third time, saying the same words. ⁴⁵Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. ⁴⁶Rise, let us be going: behold, he is at hand that doth betray me. ⁴⁷And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. ⁴⁸Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. ⁴⁹And forthwith he came to Jesus, and said, Hail, master; and kissed him. ⁵⁰And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him. ⁵¹And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear. ⁵²Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. ⁵³Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? ⁵⁴But how then shall the scriptures be fulfilled, that thus it must be? ⁵⁵In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. ⁵⁶But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. ⁵⁷And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. ⁵⁸But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end. ⁵⁹Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; ⁶⁰But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, ⁶¹And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. ⁶²And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? ⁶³But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. ⁶⁴Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. ⁶⁵Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. ⁶⁶What think ye? They answered and said, He is guilty of death. ⁶⁷Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, ⁶⁸Saying, Prophesy unto us, thou Christ, Who is he that smote thee? ⁶⁹Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. ⁷⁰But he denied before them all, saying, I know not what thou sayest. ⁷¹And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. ⁷²And again he denied with an oath, I do not know the man. ⁷³And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. ⁷⁴Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. ⁷⁵And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

ASV · American Standard Version

¹And it came to pass, when Jesus had finished all these words, he said unto his disciples, ²Ye know that after two days the passover cometh, and the Son of man is delivered up to be crucified. ³Then were gathered together the chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas; ⁴and they took counsel together that they might take Jesus by subtlety, and kill him. ⁵But they said, Not during the feast, lest a tumult arise among the people. ⁶Now when Jesus was in Bethany, in the house of Simon the leper, ⁷there came unto him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as he sat at meat. ⁸But when the disciples saw it, they had indignation, saying, To what purpose is this waste? ⁹For this ointment might have been sold for much, and given to the poor. ¹⁰But Jesus perceiving it said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. ¹¹For ye have the poor always with you; but me ye have not always. ¹²For in that she poured this ointment upon my body, she did it to prepare me for burial. ¹³Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her. ¹⁴Then one of the twelve, who was called Judas Iscariot, went unto the chief priests, ¹⁵and said, What are ye willing to give me, and I will deliver him unto you? And they weighed unto him thirty pieces of silver. ¹⁶And from that time he sought opportunity to deliver him unto them. ¹⁷Now on the first day of unleavened bread the disciples came to Jesus, saying, Where wilt thou that we make ready for thee to eat the passover? ¹⁸And he said, Go into the city to such a man, and say unto him, The Teacher saith, My time is at hand; I keep the passover at thy house with my disciples. ¹⁹And the disciples did as Jesus appointed them; and they made ready the passover. ²⁰Now when even was come, he was sitting at meat with the twelve disciples; ²¹and as they were eating, he said, Verily I say unto you, that one of you shall betray me. ²²And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord? ²³And he answered and said, He that dipped his hand with me in the dish, the same shall betray me. ²⁴The Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born. ²⁵And Judas, who betrayed him, answered and said, Is it I, Rabbi? He saith unto him, Thou hast said. ²⁶And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body. ²⁷And he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it; ²⁸for this is my blood of the covenant, which is poured out for many unto remission of sins. ²⁹But I say unto you, I shall not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom. ³⁰And when they had sung a hymn, they went out into the mount of Olives. ³¹Then saith Jesus unto them, All ye shall be offended in me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. ³²But after I am raised up, I will go before you into Galilee. ³³But Peter answered and said unto him, If all shall be offended in thee, I will never be offended. ³⁴Jesus said unto him, Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice. ³⁵Peter saith unto him, Even if I must die with thee, yet will I not deny thee. Likewise also said all the disciples. ³⁶Then cometh Jesus with them unto a place called Gethsemane, and saith unto his disciples, Sit ye here, while I go yonder and pray. ³⁷And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled. ³⁸Then saith he unto them, My soul is exceeding sorrowful, even unto death: abide ye here, and watch with me. ³⁹And he went forward a little, and fell on his face, and prayed, saying, My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt. ⁴⁰And he cometh unto the disciples, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour? ⁴¹Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. ⁴²Again a second time he went away, and prayed, saying, My Father, if this cannot pass away, except I drink it, thy will be done. ⁴³And he came again and found them sleeping, for their eyes were heavy. ⁴⁴And he left them again, and went away, and prayed a third time, saying again the same words. ⁴⁵Then cometh he to the disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. ⁴⁶Arise, let us be going: behold, he is at hand that betrayeth me. ⁴⁷And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. ⁴⁸Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that is he: take him. ⁴⁹And straightway he came to Jesus, and said, Hail, Rabbi; and kissed him. ⁵⁰And Jesus said unto him, Friend, do that for which thou art come. Then they came and laid hands on Jesus, and took him. ⁵¹And behold, one of them that were with Jesus stretched out his hand, and drew his sword, and smote the servant of the high priest, and struck off his ear. ⁵²Then saith Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword. ⁵³Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? ⁵⁴How then should the scriptures be fulfilled, that thus it must be? ⁵⁵In that hour said Jesus to the multitudes, Are ye come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and ye took me not. ⁵⁶But all this is come to pass, that the scriptures of the prophets might be fulfilled. Then all the disciples left him, and fled. ⁵⁷And they that had taken Jesus led him away to the house of Caiaphas the high priest, where the scribes and the elders were gathered together. ⁵⁸But Peter followed him afar off, unto the court of the high priest, and entered in, and sat with the officers, to see the end. ⁵⁹Now the chief priests and the whole council sought false witness against Jesus, that they might put him to death; ⁶⁰and they found it not, though many false witnesses came. But afterward came two, ⁶¹and said, This man said, I am able to destroy the temple of God, and to build it in three days. ⁶²And the high priest stood up, and said unto him, Answerest thou nothing? what is it which these witness against thee? ⁶³But Jesus held his peace. And the high priest said unto him, I adjure thee by the living God, that thou tell us whether thou art the Christ, the Son of God. ⁶⁴Jesus saith unto him, Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven. ⁶⁵Then the high priest rent his garments, saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy: ⁶⁶what think ye? They answered and said, He is worthy of death. ⁶⁷Then did they spit in his face and buffet him: and some smote him with the palms of their hands, ⁶⁸saying, Prophesy unto us, thou Christ: who is he that struck thee? ⁶⁹Now Peter was sitting without in the court: and a maid came unto him, saying, Thou also wast with Jesus the Galilæan. ⁷⁰But he denied before them all, saying, I know not what thou sayest. ⁷¹And when he was gone out into the porch, another maid saw him, and saith unto them that were there, This man also was with Jesus of Nazareth. ⁷²And again he denied with an oath, I know not the man. ⁷³And after a little while they that stood by came and said to Peter, Of a truth thou also art one of them; for thy speech maketh thee known. ⁷⁴Then began he to curse and to swear, I know not the man. And straightway the cock crew. ⁷⁵And Peter remembered the word which Jesus had said, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

YLT · Young's Literal Translation

¹And it came to pass, when Jesus finished all these words, he said to his disciples, ²`Ye have known that after two days the passover cometh, and the Son of Man is delivered up to be crucified.' ³Then were gathered together the chief priests, and the scribes, and the elders of the people, to the court of the chief priest who was called Caiaphas; ⁴and they consulted together that they might take Jesus by guile, and kill <FI>him<Fi> , ⁵and they said, `Not in the feast, that there may not be a tumult among the people.' ⁶And Jesus having been in Bethany, in the house of Simon the leper, ⁷there came to him a woman having an alabaster box of ointment, very precious, and she poured on his head as he is reclining (at meat). ⁸And having seen <FI>it<Fi> , his disciples were much displeased, saying, `To what purpose <FI>is<Fi> this waste? ⁹for this ointment could have been sold for much, and given to the poor.' ¹⁰And Jesus having known, said to them, `Why do ye give trouble to the woman? for a good work she wrought for me; ¹¹for the poor always ye have with you, and me ye have not always; ¹²for she having put this ointment on my body--for my burial she did <FI>it<Fi> . ¹³Verily I say to you, Wherever this good news may be proclaimed in the whole world, what this <FI>one<Fi> did shall also be spoken of--for a memorial of her.' ¹⁴Then one of the twelve, who is called Judas Iscariot, having gone unto the chief priests, said, ¹⁵`What are ye willing to give me, and I will deliver him up to you?' and they weighed out to him thirty silverlings, ¹⁶and from that time he was seeking a convenient season to deliver him up. ¹⁷And on the first <FI>day<Fi> of the unleavened food came the disciples near to Jesus, saying to him, `Where wilt thou <FI>that<Fi> we may prepare for thee to eat the passover?' ¹⁸and he said, `Go away to the city, unto such a one, and say to him, The Teacher saith, My time is nigh; near thee I keep the passover, with my disciples;' ¹⁹and the disciples did as Jesus appointed them, and prepared the passover. ²⁰And evening having come, he was reclining (at meat) with the twelve, ²¹and while they are eating, he said, `Verily I say to you, that one of you shall deliver me up.' ²²And being grieved exceedingly, they began to say to him, each of them, `Is it I, Sir?' ²³And he answering said, `He who did dip with me the hand in the dish, he will deliver me up; ²⁴the Son of Man doth indeed go, as it hath been written concerning him, but woe to that man through whom the Son of Man is delivered up! good it were for him if that man had not been born.' ²⁵And Judas--he who delivered him up--answering said, `Is it I, Rabbi?' He saith to him, `Thou hast said.' ²⁶And while they were eating, Jesus having taken the bread, and having blessed, did brake, and was giving to the disciples, and said, `Take, eat, this is my body;' ²⁷and having taken the cup, and having given thanks, he gave to them, saying, `Drink ye of it--all; ²⁸for this is my blood of the new covenant, that for many is being poured out--to remission of sins; ²⁹and I say to you, that I may not drink henceforth on this produce of the vine, till that day when I may drink it with you new in the reign of my Father.' ³⁰And having sung a hymn, they went forth to the mount of the Olives; ³¹then saith Jesus to them, `All ye shall be stumbled at me this night; for it hath been written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad; ³²but, after my having risen, I will go before you to Galilee.' ³³And Peter answering said to him, `Even if all shall be stumbled at thee, I will never be stumbled.' ³⁴Jesus said to him, `Verily I say to thee, that, this night, before cock-crowing, thrice thou wilt deny me.' ³⁵Peter saith to him, `Even if it may be necessary for me to die with thee, I will not deny thee;' in like manner also said all the disciples. ³⁶Then come with them doth Jesus to a place called Gethsemane, and he saith to the disciples, `Sit ye here, till having gone away, I shall pray yonder.' ³⁷And having taken Peter, and the two sons of Zebedee, he began to be sorrowful, and to be very heavy; ³⁸then saith he to them, `Exceedingly sorrowful is my soul--unto death; abide ye here, and watch with me.' ³⁹And having gone forward a little, he fell on his face, praying, and saying, `My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as Thou.' ⁴⁰And he cometh unto the disciples, and findeth them sleeping, and he saith to Peter, `So! ye were not able one hour to watch with me! ⁴¹watch, and pray, that ye may not enter into temptation: the spirit indeed is forward, but the flesh weak.' ⁴²Again, a second time, having gone away, he prayed, saying, `My Father, if this cup cannot pass away from me except I drink it, Thy will be done;' ⁴³and having come, he findeth them again sleeping, for their eyes were heavy. ⁴⁴And having left them, having gone away again, he prayed a third time, saying the same word; ⁴⁵then cometh he unto his disciples, and saith to them, `Sleep on henceforth, and rest! lo, the hour hath come nigh, and the Son of Man is delivered up to the hands of sinners. ⁴⁶Rise, let us go; lo, he hath come nigh who is delivering me up.' ⁴⁷And while he is yet speaking, lo, Judas, one of the twelve did come, and with him a great multitude, with swords and sticks, from the chief priests and elders of the people. ⁴⁸And he who did deliver him up did give them a sign, saying, `Whomsoever I will kiss, it is he: lay hold on him;' ⁴⁹and immediately, having come to Jesus, he said, `Hail, Rabbi,' and kissed him; ⁵⁰and Jesus said to him, `Comrade, for what art thou present?' Then having come near, they laid hands on Jesus, and took hold on him. ⁵¹And lo, one of those with Jesus, having stretched forth the hand, drew his sword, and having struck the servant of the chief priest, he took off his ear. ⁵²Then saith Jesus to him, `Turn back thy sword to its place; for all who did take the sword, by the sword shall perish; ⁵³dost thou think that I am not able now to call upon my Father, and He will place beside me more than twelve legions of messengers? ⁵⁴how then may the Writings be fulfilled, that thus it behoveth to happen?' ⁵⁵In that hour said Jesus to the multitudes, `As against a robber ye did come forth, with swords and sticks, to take me! daily with you I was sitting teaching in the temple, and ye did not lay hold on me; ⁵⁶but all this hath come to pass, that the Writings of the prophets may be fulfilled;' then all the disciples, having left him, fled. ⁵⁷And those laying hold on Jesus led <FI>him<Fi> away unto Caiaphas the chief priest, where the scribes and the elders were gathered together, ⁵⁸and Peter was following him afar off, unto the court of the chief priest, and having gone in within, he was sitting with the officers, to see the end. ⁵⁹And the chief priests, and the elders, and all the council, were seeking false witness against Jesus, that they might put him to death, ⁶⁰and they did not find; and many false witnesses having come near, they did not find; and at last two false witnesses having come near, ⁶¹said, `This one said, I am able to throw down the sanctuary of God, and after three days to build it.' ⁶²And the chief priest having stood up, said to him, `Nothing thou dost answer! what do these witness against thee? ⁶³and Jesus was silent. And the chief priest answering said to him, `I adjure thee, by the living God, that thou mayest say to us, if thou art the Christ--the Son of God.' ⁶⁴Jesus saith to him, `Thou hast said; nevertheless I say to you, hereafter ye shall see the Son of Man sitting on the right hand of the power, and coming upon the clouds, of the heaven.' ⁶⁵Then the chief priest rent his garments, saying, --`He hath spoken evil; what need have we yet of witnesses? lo, now ye heard his evil speaking; ⁶⁶what think ye?' and they answering said, `He is worthy of death.' ⁶⁷Then did they spit in his face and buffet him, and others did slap, ⁶⁸saying, `Declare to us, O Christ, who he is that struck thee?' ⁶⁹And Peter without was sitting in the court, and there came near to him a certain maid, saying, `And thou wast with Jesus of Galilee!' ⁷⁰And he denied before all, saying, `I have not known what thou sayest.' ⁷¹And he having gone forth to the porch, another female saw him, and saith to those there, `And this one was with Jesus of Nazareth;' ⁷²and again did he deny with an oath--`I have not known the man.' ⁷³And after a little those standing near having come, said to Peter, `Truly thou also art of them, for even thy speech doth make thee manifest.' ⁷⁴Then began he to anathematise, and to swear--`I have not known the man;' and immediately did a cock crow, ⁷⁵and Peter remembered the saying of Jesus, he having said to him--`Before cock-crowing, thrice thou wilt deny me;' and having gone without, he did weep bitterly.

Darby · Darby Translation

¹And it came to pass when Jesus had finished all these sayings, he said to his disciples, ²Ye know that after two days the passover takes place, and the Son of man is delivered up to be crucified. ³Then the chief priests and the elders of the people were gathered together to the palace of the high priest who was called Caiaphas, ⁴and took counsel together in order that they might seize Jesus by subtlety and kill him; ⁵but they said, Not in the feast, that there be not a tumult among the people. ⁶But Jesus being in Bethany, in Simon the leper's house, ⁷a woman, having an alabaster flask of very precious ointment, came to him and poured it out upon his head as he lay at table. ⁸But the disciples seeing it became indignant, saying, To what end [was] this waste? ⁹for this might have been sold for much and been given to the poor. ¹⁰But Jesus knowing [it] said to them, Why do ye trouble the woman? for she has wrought a good work toward me. ¹¹For ye have the poor always with you, but me ye have not always. ¹²For in pouring out this ointment on my body, she has done it for my burying. ¹³Verily I say to you, Wheresoever these glad tidings may be preached in the whole world, that also which this [woman] has done shall be spoken of for a memorial of her. ¹⁴Then one of the twelve, he who was called Judas Iscariote, went to the chief priests ¹⁵and said, What are ye willing to give me, and I will deliver him up to you? And they appointed to him thirty pieces of silver. ¹⁶And from that time he sought a good opportunity that he might deliver him up. ¹⁷Now on the first [day] of [the feast of] unleavened bread, the disciples came to Jesus, saying, Where wilt thou that we prepare for thee to eat the passover? ¹⁸And he said, Go into the city unto such a one, and say to him, The Teacher says, My time is near, I will keep the passover in thy house with my disciples. ¹⁹And the disciples did as Jesus had directed them, and they prepared the passover. ²⁰And when the evening was come he lay down at table with the twelve. ²¹And as they were eating he said, Verily I say to you, that one of you shall deliver me up. ²²And being exceedingly grieved they began to say to him, each of them, Is it I, Lord? ²³But he answering said, He that dips his hand with me in the dish, he it is who shall deliver me up. ²⁴The Son of man goes indeed, according as it is written concerning him, but woe to that man by whom the Son of man is delivered up; it were good for that man if he had not been born. ²⁵And Judas, who delivered him up, answering said, Is it I, Rabbi? He says to him, Thou hast said. ²⁶And as they were eating, Jesus, having taken [the] bread and blessed, broke [it] and gave [it] to the disciples, and said, Take, eat: this is my body. ²⁷And having taken [the] cup and given thanks, he gave [it] to them, saying, Drink ye all of it. ²⁸For this is my blood, that of the [new] covenant, that shed for many for remission of sins. ²⁹But I say to you, that I will not at all drink henceforth of this fruit of the vine, until that day when I drink it new with you in the kingdom of my Father. ³⁰And having sung a hymn, they went out to the mount of Olives. ³¹Then saith Jesus to them, All ye shall be offended in me during this night. For it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. ³²But after that I shall be risen, I will go before you to Galilee. ³³And Peter answering said to him, If all shall be offended in thee, I will never be offended. ³⁴Jesus said to him, Verily I say to thee, that during this night, before [the] cock shall crow, thou shalt deny me thrice. ³⁵Peter says to him, If I should needs die with thee, I will in no wise deny thee. Likewise said all the disciples also. ³⁶Then Jesus comes with them to a place called Gethsemane, and says to the disciples, Sit here until I go away and pray yonder. ³⁷And taking with [him] Peter and the two sons of Zebedee, he began to be sorrowful and deeply depressed. ³⁸Then he says to them, My soul is very sorrowful even unto death; remain here and watch with me. ³⁹And going forward a little he fell upon his face, praying and saying, My Father, if it be possible let this cup pass from me; but not as I will, but as thou [wilt]. ⁴⁰And he comes to the disciples and finds them sleeping, and says to Peter, Thus ye have not been able to watch one hour with me? ⁴¹Watch and pray, that ye enter not into temptation: the spirit indeed [is] ready, but the flesh weak. ⁴²Again going away a second time he prayed saying, My Father, if this cannot pass [from me] unless I drink it, thy will be done. ⁴³And coming he found them again sleeping, for their eyes were heavy. ⁴⁴And leaving them, he went away again and prayed the third time, saying the same thing. ⁴⁵Then he comes to the disciples and says to them, Sleep on now and take your rest; behold, the hour has drawn nigh, and the Son of man is delivered up into the hands of sinners. ⁴⁶Arise, let us go; behold, he that delivers me up has drawn nigh. ⁴⁷And while he was yet speaking, behold, Judas, one of the twelve, came, and with him a great crowd with swords and sticks from the chief priests and elders of the people. ⁴⁸Now he that delivered him up had given them a sign, saying, Whomsoever I shall kiss, he it is: seize him. ⁴⁹And immediately coming up to Jesus he said, Hail, Rabbi, and covered him with kisses. ⁵⁰But Jesus said to him, [My] friend, for what purpose art thou come? Then coming up they laid hands upon Jesus and seized him. ⁵¹And behold, one of those with Jesus stretched out his hand and drew his sword, and smiting the bondman of the high priest took off his ear. ⁵²Then saith Jesus to him, Return thy sword to its place; for all who take the sword shall perish by the sword. ⁵³Or thinkest thou that I cannot now call upon my Father, and he will furnish me more than twelve legions of angels? ⁵⁴How then should the scriptures be fulfilled that thus it must be? ⁵⁵In that hour Jesus said to the crowds, Are ye come out as against a robber with swords and sticks to take me? I sat daily [with you] teaching in the temple, and ye did not seize me. ⁵⁶But all this is come to pass that the scriptures of the prophets may be fulfilled. Then all the disciples left him and fled. ⁵⁷Now they that had seized Jesus led [him] away to Caiaphas the high priest, where the scribes and the elders were assembled. ⁵⁸And Peter followed him at a distance, even to the palace of the high priest, and entering in sat with the officers to see the end. ⁵⁹And the chief priests and the elders and the whole sanhedrim sought false witness against Jesus, so that they might put him to death. ⁶⁰And they found none, though many false witnesses came forward. But at the last two false witnesses came forward ⁶¹and said, He said, I am able to destroy the temple of God, and in three days build it. ⁶²And the high priest standing up said to him, Answerest thou nothing? What do these witness against thee? ⁶³But Jesus was silent. And the high priest answering said to him, I adjure thee by the living God that thou tell us if thou art the Christ the Son of God. ⁶⁴Jesus says to him, Thou hast said. Moreover, I say to you, From henceforth ye shall see the Son of man sitting at the right hand of power, and coming on the clouds of heaven. ⁶⁵Then the high priest rent his clothes, saying, He has blasphemed: what need have we any more of witnesses? behold, now ye have heard the blasphemy. ⁶⁶What think ye? And they answering said, He is liable to the penalty of death. ⁶⁷Then they spit in his face, and buffeted him, and some struck him with the palms of their hand, ⁶⁸saying, Prophesy to us, Christ, Who is it who struck thee? ⁶⁹But Peter sat without in the palace-court; and a maid came to him, saying, And thou wast with Jesus the Galilaean. ⁷⁰But he denied before all, saying, I do not know what thou sayest. ⁷¹And when he had gone out into the entrance, another [maid] saw him, and says to those there, This [man] also was with Jesus the Nazaraean. ⁷²And again he denied with an oath: I do not know the man. ⁷³And after a little, those who stood [there], coming to [him], said to Peter, Truly thou too art of them, for also thy speech makes thee manifest. ⁷⁴Then he began to curse and to swear, I know not the man. And immediately [the] cock crew. ⁷⁵And Peter remembered the word of Jesus, who had said [to him], Before [the] cock crow thou shalt deny me thrice. And he went forth without, and wept bitterly.

Webster · Webster Bible

¹And it came to pass, when Jesus had finished all these sayings, he said to his disciples, ²Ye know that after two days is the passover, and the Son of man is betrayed to be crucified. ³Then assembled the chief priests, and the scribes, and the elders of the people, in the palace of the high priest, who was called Caiaphas, ⁴And consulted that they might take Jesus by subtilty, and kill [him]. ⁵But they said, Not on the feast-[day], lest there be an uproar among the people. ⁶Now when Jesus was in Bethany, in the house of Simon the leper, ⁷There came to him a woman having an alabaster-box of very precious ointment, and poured it on his head as he sat [at table]. ⁸But when his disciples saw [it], they had indignation, saying, To what purpose [is] this waste? ⁹For this ointment might have been sold for much, and given to the poor. ¹⁰When Jesus understood [it], he said to them, Why trouble ye the woman? for she hath wrought a good work upon me. ¹¹For ye have the poor always with you; but me ye have not always. ¹²For in that she hath poured this ointment on my body, she did [it] for my burial. ¹³Verily I say to you, Wherever this gospel shall be preached in the whole world, [there] shall also this, which this woman hath done, be told for a memorial of her. ¹⁴Then one of the twelve, called Judas Iscariot, went to the chief priests, ¹⁵And said, What will ye give me, and I will deliver him to you? And they covenanted with him for thirty pieces of silver. ¹⁶And from that time he sought opportunity to betray him. ¹⁷Now the first [day] of the [feast of] unleavened bread, the disciples came to Jesus, saying to him, Where wilt thou that we prepare for thee to eat the passover? ¹⁸And he said, Go into the city to such a man, and say to him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. ¹⁹And the disciples did as Jesus had appointed them; and they made ready the passover. ²⁰Now when the evening was come, he sat down with the twelve. ²¹And as they were eating, he said, Verily I say to you, that one of you will betray me. ²²And they were exceeding sorrowful, and began every one of them to say to him, Lord, is it I? ²³And he answered and said, He that dippeth [his] hand with me in the dish, the same will betray me. ²⁴The Son of man goeth, as it is written concerning him: but woe to that man by whom the Son of man is betrayed! it had been good for that man, if he had not been born. ²⁵Then Judas, who betrayed him, answered and said, Master, is it I? He said to him, Thou hast said. ²⁶And as they were eating, Jesus took bread, and blessed [it], and broke [it], and gave [it] to the disciples, and said, Take, eat; this is my body. ²⁷And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye all of it; ²⁸For this is my blood of the new testament, which is shed for many for the remission of sin. ²⁹But I say to you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. ³⁰And when they had sung a hymn, they went out to the mount of Olives. ³¹Then saith Jesus to them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. ³²But after I am risen again, I will go before you into Galilee. ³³Peter answered and said to him, Though all [men] shall be offended because of thee, [yet] will I never be offended. ³⁴Jesus said to him, Verily I say to thee, that this night, before the cock shall crow, thou wilt deny me thrice. ³⁵Peter said to him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. ³⁶Then cometh Jesus with them to a place called Gethsemane, and saith to the disciples, Sit ye here, while I go yonder and pray. ³⁷And he took with him Peter, and the two sons of Zebedee, and began to be sorrowful and very heavy. ³⁸Then saith he to them, My soul is exceeding sorrowful, even to death: tarry ye here, and watch with me. ³⁹And he went a little further, and fell on his face, and prayed, saying, O my Father, if it is possible, let this cup pass from me: nevertheless, not as I will, but as thou [wilt]. ⁴⁰And he cometh to the disciples, and findeth them asleep, and saith to Peter, What, could ye not watch with me one hour? ⁴¹Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak. ⁴²He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. ⁴³And he came and found them asleep again: for their eyes were heavy. ⁴⁴And he left them, and went away again, and prayed the third time, saying the same words. ⁴⁵Then he cometh to his disciples, and saith to them, Sleep on now, and take [your] rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. ⁴⁶Rise, let us be going: behold, he is at hand that doth betray me. ⁴⁷And while he was yet speaking, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staffs, from the chief priests and elders of the people. ⁴⁸Now he that betrayed him, gave them a sign, saying, Whomsoever I shall kiss, that same is he; hold him fast. ⁴⁹And forthwith he came to Jesus, and said, Hail Master; and kissed him. ⁵⁰And Jesus said to him, Friend, Why art thou come? Then they came, and laid hands on Jesus, and took him. ⁵¹And behold, one of them, who were with Jesus, stretched out [his] hand, and drew his sword, and struck a servant of the high priest, and smote off his ear. ⁵²Then said Jesus to him, Put up again thy sword into its place: for all they that take the sword, shall perish by the sword. ⁵³Thinkest thou that I cannot now pray to my Father, and he will presently give me more than twelve legions of angels? ⁵⁴But how then shall the scriptures be fulfilled, that thus it must be? ⁵⁵In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staffs to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. ⁵⁶But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. ⁵⁷And they that had laid hold on Jesus, led [him] away to Caiaphas the high priest, where the scribes and the elders were assembled. ⁵⁸But Peter followed him at a distance, to the high priest's palace, and went in, and sat with the servants to see the end. ⁵⁹Now the chief priests and elders, and all the council, sought false testimony against Jesus, to put him to death; ⁶⁰But found none: and, though many false witnesses came, [yet] found they none. At the last came two false witnesses, ⁶¹And said, This [man] said, I am able to destroy the temple of God, and to build it in three days. ⁶²And the high priest arose, and said to him, Answerest thou nothing, what [is it which] these testify against thee? ⁶³But Jesus held his peace. And the high priest answered and said to him, I adjure thee by the living God, that thou tell us whether thou art the Christ the Son of God. ⁶⁴Jesus saith to him, Thou hast said: nevertheless I say to you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. ⁶⁵Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. ⁶⁶What think ye? They answered and said, He is guilty of death. ⁶⁷Then they spit in his face, and buffetted him; and others smote [him] with the palms of their hands, ⁶⁸Saying, Prophesy to us, thou Christ, Who is he that smote thee? ⁶⁹Now Peter sat without in the palace: and a damsel came to him, saying, Thou also wast with Jesus of Galilee. ⁷⁰But he denied before [them] all, saying, I know not what thou sayest. ⁷¹And when he had gone out into the porch, another [maid] saw him, and said to them that were there, This [man] was also with Jesus of Nazareth. ⁷²And again he denied with an oath, I do not know the man. ⁷³And after a while came to [him] they that stood by, and said to Peter, Surely thou also art [one] of them; for thy speech betrayeth thee. ⁷⁴Then began he to curse and to swear, [saying], I know not the man. And immediately the cock crowed. ⁷⁵And Peter remembered the word of Jesus, who said to him, Before the cock shall crow, thou wilt deny me thrice. And he went out, and wept bitterly.

DRC · Douay-Rheims (Challoner)

¹And it came to pass, when Jesus had ended all these words, he said to his disciples: ²You know that after two days shall be the pasch, and the son of man shall be delivered up to be crucified: ³Then were gathered together the chief priests and ancients of the people into the court of the high priest, who was called Caiphas: ⁴And they consulted together, that by subtilty they might apprehend Jesus, and put him to death. ⁵But they said: Not on the festival day, lest perhaps there should be a tumult among the people. ⁶And when Jesus was in Bethania, in the house of Simon the leper, ⁷There came to him a woman having an alabaster box of precious ointment, and poured it on his head as he was at table. ⁸And the disciples seeing it, had indignation, saying: To what purpose is this waste? ⁹For this might have been sold for much, and given to the poor. ¹⁰And Jesus knowing it, said to them: Why do you trouble this woman? for she hath wrought a good work upon me. ¹¹For the poor you have always with you: but me you have not always. ¹²For she in pouring this ointment upon my body, hath done it for my burial. ¹³Amen I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memory of her. ¹⁴Then went one of the twelve, who was called Judas Iscariot, to the chief priests, ¹⁵And said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver. ¹⁶And from thenceforth he sought opportunity to betray him. ¹⁷And on the first day of the Azymes, the disciples came to Jesus, saying: Where wilt thou that we prepare for thee to eat the pasch? ¹⁸But Jesus said: Go ye into the city to a certain man, and say to him: the master saith, My time is near at hand, with thee I make the pasch with my disciples. ¹⁹And the disciples did as Jesus appointed to them, and they prepared the pasch. ²⁰But when it was evening, he sat down with his twelve disciples. ²¹And whilst they were eating, he said: Amen I say to you, that one of you is about to betray me. ²²And they being very much troubled, began every one to say: Is it I, Lord? ²³But he answering, said: He that dippeth his hand with me in the dish, he shall betray me. ²⁴The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed: it were better for him, if that man had not been born. ²⁵And Judas that betrayed him, answering, said: Is it I, Rabbi? He saith to him: Thou hast said it. ²⁶And whilst they were at supper, Jesus took bread, and blessed, and broke: and gave to his disciples, and said: Take ye, and eat. This is my body. ²⁷And taking the chalice, he gave thanks, and gave to them, saying: Drink ye all of this. ²⁸For this is my blood of the new testament, which shall be shed for many unto remission of sins. ²⁹And I say to you, I will not drink from henceforth of this fruit of the vine, until that day when I shall drink it with you new in the kingdom of my Father. ³⁰And a hymn being said, they went out unto mount Olivet. ³¹Then Jesus said to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock shall be dispersed. ³²But after I shall be risen again, I will go before you into Galilee. ³³And Peter answering, said to him: Although all shall be scandalized in thee, I will never be scandalized. ³⁴Jesus said to him: Amen I say to thee, that in this night before the cock crow, thou wilt deny me thrice. ³⁵Peter saith to him: Yea, though I should die with thee, I will not deny thee. And in like manner said all the disciples. ³⁶Then Jesus came with them into a country place which is called Gethsemani; and he said to his disciples: Sit you here, till I go yonder and pray. ³⁷And taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad. ³⁸Then he saith to them: My soul is sorrowful even unto death: stay you here, and watch with me. ³⁹And going a little further, he fell upon his face, praying, and saying: My Father, if it be possible, let this chalice pass from me. Nevertheless not as I will, but as thou wilt. ⁴⁰And he cometh to his disciples, and findeth them asleep, and he saith to Peter: What? Could you not watch one hour with me? ⁴¹Watch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak. ⁴²Again the second time, he went and prayed, saying: My Father, if this chalice may not pass away, but I must drink it, thy will be done. ⁴³And he cometh again and findeth them sleeping: for their eyes were heavy. ⁴⁴And leaving them, he went again: and he prayed the third time, saying the selfsame word. ⁴⁵Then he cometh to his disciples, and saith to them: Sleep ye now and take your rest; behold the hour is at hand, and the Son of man shall be betrayed into the hands of sinners. ⁴⁶Rise, let us go: behold he is at hand that will betray me. ⁴⁷As he yet spoke, behold Judas, one of the twelve, came, and with him a great multitude with swords and clubs, sent from the chief priests and the ancients of the people. ⁴⁸And he that betrayed him, gave them a sign, saying: Whomsoever I shall kiss, that is he, hold him fast. ⁴⁹And forthwith coming to Jesus, he said: Hail, Rabbi. And he kissed him. ⁵⁰And Jesus said to him: Friend, whereto art thou come? Then they came up, and laid hands on Jesus, and held him. ⁵¹And behold one of them that were with Jesus, stretching forth his hand, drew out his sword: and striking the servant of the high priest, cut off his ear. ⁵²Then Jesus saith to him: Put up again thy sword into its place: for all that take the sword shall perish with the sword. ⁵³Thinkest thou that I cannot ask my Father, and he will give me presently more than twelve legions of angels? ⁵⁴How then shall the scriptures be fulfilled, that so it must be done? ⁵⁵In that same hour Jesus said to the multitudes: You are come out as it were to a robber with swords and clubs to apprehend me. I sat daily with you, teaching in the temple, and you laid not hands on me. ⁵⁶Now all this was done, that the scriptures of the prophets might be fulfilled. Then the disciples all leaving him, fled. ⁵⁷But they holding Jesus led him to Caiphas the high priest, where the scribes and the ancients were assembled. ⁵⁸And Peter followed him afar off, even to the court of the high priest. And going in, he sat with the servants, that he might see the end. ⁵⁹And the chief priests and the whole council sought false witness against Jesus, that they might put him to death: ⁶⁰And they found not, whereas many false witnesses had come in. And last of all there came two false witnesses: ⁶¹And they said: This man said, I am able to destroy the temple of God, and after three days to rebuild it. ⁶²And the high priest rising up, said to him: Answerest thou nothing to the things which these witness against thee? ⁶³But Jesus held his peace. And the high priest said to him: I adjure thee by the living God, that thou tell us if thou be the Christ the Son of God. ⁶⁴Jesus saith to him: Thou hast said it. Nevertheless I say to you, hereafter you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven. ⁶⁵Then the high priests rent his garments, saying: He hath blasphemed; what further need have we of witnesses? Behold, now you have heard the blasphemy: ⁶⁶What think you? But they answering, said: He is guilty of death. ⁶⁷Then did they spit in his face, and buffeted him: and others struck his face with the palms of their hands, ⁶⁸Saying: Prophesy unto us, O Christ, who is he that struck thee? ⁶⁹But Peter sat without in the court: and there came to him a servant maid, saying: Thou also wast with Jesus the Galilean. ⁷⁰But he denied before them all, saying: I know not what thou sayest. ⁷¹And as he went out of the gate, another maid saw him, and she saith to them that were there: This man also was with Jesus of Nazareth. ⁷²And again he denied with an oath, I know not the man. ⁷³And after a little while they came that stood by, and said to Peter: Surely thou also art one of them; for even thy speech doth discover thee. ⁷⁴Then he began to curse and to swear that he knew not the man. And immediately the cock crew. ⁷⁵And Peter remembered the word of Jesus which he had said: Before the cock crow, thou wilt deny me thrice. And going forth, he wept bitterly.

Langkah 2Each eligible tradition reads the chapter — 12 voting profiles across 3 families

Profil buatan AI yang diisolasi dan tidak melihat satu sama lain. Memahami genre, dan jujur tentang materi yang minim.

Ancient Communions · The undivided-church and pre-Reformation episcopal traditions.

Catholicaudit ✓

Lensa yang diberikan kepada model:Roman Catholic tradition drawing on both Latin AND Eastern Catholic sources — and actually showing the Eastern dimension, not merely promising it: Scripture within Sacred Tradition and the Magisterium (the Catechism, the Latin Fathers, Augustine, Aquinas and the scholastics, the councils) together with the Eastern Catholic churches in communion with Rome and the Greek and Syriac Fathers they share. Sacramental and typological reading. Distinguish teaching shared across the whole Catholic communion from emphases specific to the Latin or to the Eastern Catholic churches.

Makna langsung — Matthew 26 narrates the climax of Jesus' earthly ministry, transitioning from his final teachings to his passion. The chapter establishes the New Covenant in his blood during a Passover meal, setting up a sharp contrast between the devotion of the unnamed woman at Bethany and the betrayal by Judas Iscariot. It vividly depicts Jesus' agonizing submission to the Father's will in Gethsemane, his arrest, the initial trial before the Sanhedrin where he is condemned for claiming divine authority, and the tragic fulfillment of his prophecy regarding Peter's denial.

Reception — In the Catholic tradition, Matthew 26 is a cornerstone for Eucharistic theology, Christology, and sacramentology. The words of institution (vv. 26-28) are understood literally as establishing the New Covenant, the Real Presence of Christ, and the sacrifice of the Mass. The Council of Trent explicitly cites these verses to define transubstantiation. In Eastern Catholic theology, John Chrysostom’s 'Homilies on Matthew' emphasizes that while the priest speaks the words, it is Christ’s own declaration—'This is my body'—that effects the transformation of the gifts across time. Gethsemane (vv. 39-42) serves as the primary scriptural locus for dyothelitism; Maximus the Confessor uses Christ’s prayer ('not as I will, but as thou wilt') to demonstrate that the Incarnate Word possesses a distinct human will that freely and perfectly submits to the divine will, a teaching confirmed by the Third Council of Constantinople. Furthermore, St. Jerome reads Peter's bitter weeping (v. 75) as the model of perfect contrition, shaping the tradition's understanding of penance. In moral theology, Thomas Aquinas relies on Christ's rebuke to Peter regarding the sword (v. 52) to distinguish sinful private vengeance from legitimate public authority.

Application — The chapter profoundly shapes Catholic liturgy and piety across both Latin and Eastern traditions. Verses 26-28 provide the essential formula of consecration in the Eucharistic Prayers of the Roman Missal and the Byzantine Divine Liturgies. The events of this chapter form the dramatic core of Holy Week: Holy Thursday's Mass of the Lord's Supper commemorates the institution of the Eucharist, culminating in the transfer of the Eucharist to the Altar of Repose, where the faithful practice the 'Holy Hour' in direct response to Christ's plea to 'watch with me one hour' (v. 40). In Eastern Catholic hymnography for Holy Wednesday and Thursday, there is a stark, repetitive contrast drawn between the devotion of the anointing woman (vv. 6-13) and the avarice of Judas (vv. 14-16), warning communicants not to approach the chalice with a traitorous heart. Finally, Peter's immediate repentance is invoked devotionally to encourage frequent use of the Sacrament of Penance.

Otoritas yang disebutkan:Council of Trent — Decree concerning the Most Holy Sacrament of the Eucharist · John Chrysostom — Homilies on Matthew · Maximus the Confessor — Disputation with Pyrrhus · Jerome — Commentary on Matthew · Thomas Aquinas — Summa Theologica

audit tingkat klaim (6 pemeriksaan)

✓ Jesus establishes the New Covenant by offering his body and blood during the Pas
✓ The words 'This is my body' and 'This is my blood' literally effect the Real Pre
✓ Christ's prayer in Gethsemane demonstrates that he possesses two distinct natura
✓ The striking with the sword is condemned as an act of illegitimate private venge
✓ The anointing by the woman is contrasted liturgically with the betrayal of Judas
✓ Christ's request for his disciples to stay awake with him forms the basis for th

Eastern Orthodoxaudit ✓

Lensa yang diberikan kepada model:Eastern Orthodox tradition: Scripture within Holy Tradition and the consensus of the Fathers (patristic consensus). Emphases on theosis, the liturgy, the Septuagint text, apophatic mystery over precise definition, and the seven Ecumenical Councils.

Makna langsung — Matthew 26 initiates the passion narrative, explicitly linking Jesus' impending death to the Passover (Matthew 26:2). The text contrasts the lavish devotion of the unnamed woman anointing Jesus for burial (Matthew 26:6-13) with the calculating betrayal of Judas Iscariot (Matthew 26:14-16). Jesus institutes a new covenant meal using bread and wine (Matthew 26:26-28) and models agonizing obedience in Gethsemane (Matthew 26:36-46) before being arrested, unjustly tried before the Sanhedrin (Matthew 26:57-68), and denied by Peter (Matthew 26:69-75).

Reception — Patristic consensus reads this chapter as central to Christology and sacramental theology. The Gethsemane prayer, 'not as I will, but as thou wilt' (Matthew 26:39), is the crucial locus for the Sixth Ecumenical Council's affirmation of dyothelitism (two wills in Christ). Maximus the Confessor and John of Damascus emphasize that Christ possessed a true human will that naturally shrank from death, yet freely and flawlessly submitted to the divine will, thereby healing the rebellion of human nature. Regarding the Mystical Supper, John Chrysostom notes that Christ's declaration 'This is my body' (Matthew 26:26) is not a mere historical utterance but the living word that continuously effects the transformation of the Eucharistic elements. Chrysostom also sharply contrasts the repentance of the anointing woman with the avarice of Judas, noting how proximity to Christ without a pure heart leads to spiritual ruin.

Application — In Eastern Orthodox liturgical life, this chapter provides the foundation for Great and Holy Week. On Holy Wednesday, the Church sings the Hymn of Kassiani, meditating on the anointing woman's repentance, juxtaposed directly against Judas's treason (Matthew 26:14-16). On Holy Thursday, the Vesperal Liturgy commemorates the Mystical Supper, where the words of institution (Matthew 26:26-28) form the heart of the Anaphora. Furthermore, Orthodox pre-communion prayers daily echo the betrayal in the garden (Matthew 26:48-49), with communicants praying, 'I will not speak of Thy Mystery to Thine enemies, neither like Judas will I give Thee a kiss.'

Otoritas yang disebutkan:John Chrysostom — Homilies on Matthew · Maximus the Confessor — Disputation with Pyrrhus · John of Damascus — Exact Exposition of the Orthodox Faith

audit tingkat klaim (5 pemeriksaan)

✓ Jesus explicitly connects His impending crucifixion to the Jewish Passover.
✓ The anointing by the woman is contrasted with the betrayal by Judas to highlight
✓ The words of institution are the continuous, living words that effect the transf
✓ Christ's prayer in Gethsemane demonstrates that He possesses a distinct human wi
✓ The kiss of Judas is invoked in pre-communion prayers to warn the faithful again

Oriental Orthodoxaudit ✓

Lensa yang diberikan kepada model:Oriental Orthodox tradition (Coptic, Ethiopian, Armenian, Syriac): Scripture within the tradition of the first three Ecumenical Councils and the miaphysite Fathers (Athanasius, Cyril of Alexandria, Severus of Antioch). Deeply liturgical, ascetic, and typological reading; some of these churches hold wider canons.

Makna langsung — Matthew 26 initiates the Passion narrative, moving from Jesus' final discourses to the historical execution of his betrayal. The chapter juxtaposes the profound devotion of a woman anointing Jesus at Bethany with the avarice of Judas Iscariot plotting his arrest. It details the preparation and observance of the Passover, where Jesus institutes the new covenant in his body and blood. The narrative then moves to the Mount of Olives, depicting Jesus' profound sorrow and prayer in Gethsemane, his betrayal by Judas with a kiss, his non-violent submission to the armed crowd, the unjust trial before Caiaphas and the Sanhedrin, and concludes with Peter's threefold denial and subsequent bitter weeping.

Reception — The Oriental Orthodox communion reads Matthew 26 through a distinctly miaphysite Christological lens, particularly concerning the Agony in the Garden. Against later dyothelite interpretations that posit two distinct wills in Christ, the tradition relies on Cyril of Alexandria and Severus of Antioch to maintain that Christ's expressions of fear and submission in Gethsemane do not indicate a divided subjectivity. Instead, the one incarnate Word voluntarily appropriates the limitations of human nature, including the natural fear of death, to heal it from within. His prayer represents the perfect obedience of the one theandric subject. The institution of the Eucharist is equally central, understood not merely as memorial but as the true, life-giving flesh of the Word, indivisibly united with divinity, given for the remission of sins.

Application — Liturgically, Matthew 26 is the bedrock of Pascha observances across the Coptic, Syriac, Armenian, and Ethiopian rites. The anointing at Bethany is contrasted liturgically with Judas's betrayal to emphasize themes of spiritual greed versus sacrificial love, particularly observed on Covenant Wednesday and Thursday. The words of institution are recited dynamically in the Anaphora, drawing believers into the upper room. Gethsemane is commemorated with long vigils emphasizing Christ's voluntary suffering for humanity. Finally, Peter's bitter weeping serves as a primary typological model for ascetic compunction, prominent in penitential hymns that call the faithful to recognize their own betrayals and return to Christ through tears.

Otoritas yang disebutkan:Cyril of Alexandria — That Christ is One · Severus of Antioch — Philalethes · Jacob of Serugh — Homilies on the Passion · Coptic Orthodox Church — Liturgy of St. Basil · Syriac Orthodox Church — Fenqitho

audit tingkat klaim (5 pemeriksaan)

✓ Christ's expressions of fear and submission in Gethsemane are voluntarily approp
✓ The prayer in Gethsemane demonstrates the single, unified operation of the incar
✓ The institution words are actualized to confess that the Eucharistic bread and w
✓ Contrasts the extravagant love of the anointing woman with the avarice of Judas,
✓ Peter's bitter weeping is utilized liturgically as the paradigm for ascetic comp

Reformation Traditions · The magisterial churches of the sixteenth-century Reformation.

Anglican / Episcopalaudit ✓

Lensa yang diberikan kepada model:Anglican tradition (including the Episcopal Church): Scripture read with tradition and reason (Hooker); the Book of Common Prayer and the Thirty-Nine Articles; a comprehensiveness spanning evangelical, anglo-catholic, and broad/progressive readings — name that spectrum where the passage has been read across it.

Makna langsung — Matthew 26 marks the beginning of the Passion narrative. It contrasts the devotion of the woman who anoints Jesus for his burial with the treachery of Judas, who conspires with the religious authorities to betray him. Jesus reinterprets the Passover meal, identifying the bread and wine with his body and blood, thereby inaugurating a new covenant for the remission of sins. The narrative then moves to the Mount of Olives and Gethsemane, detailing Jesus' obedient submission to the Father's will in the face of intense suffering, alongside the disciples' failure to keep watch. It concludes with his betrayal, arrest, trial before the Sanhedrim, and Peter's tragic threefold denial, demonstrating the fulfillment of Jesus' own prophecies and scriptural patterns.

Reception — The Anglican reception of Matthew 26 is profoundly shaped by its centrality to Eucharistic theology and the liturgy of the Book of Common Prayer (BCP). The Words of Institution (vv. 26-28) form the indispensable core of the Anglican consecration prayer, established by Thomas Cranmer. The interpretation of 'this is my body' (v. 26) has historically spanned a broad spectrum within the communion. Anglo-Catholics have read these verses as affirming a real, objective presence of Christ in the elements, while Evangelical Anglicans emphasize the 'remission of sins' (v. 28) and a memorialist or reception-based understanding. Richard Hooker articulated a characteristic classical Anglican synthesis, arguing that rather than debating the precise metaphysical mechanics of the bread and wine, the faithful should focus on the instrumental efficacy of the sacrament as a means of spiritual participation in Christ. Furthermore, Article XXXI of the Thirty-Nine Articles draws heavily on the theology underlying verse 28, insisting that Christ's death is the 'perfect redemption, propitiation, and satisfaction' for sin, explicitly rejecting any concept of the Eucharist as a repeated, propitiatory sacrifice. In more recent decades, progressive and liberationist streams within the tradition have highlighted the woman's anointing (vv. 6-13) as a subversive, prophetic act recognized by Jesus, contrasting her insight with the patriarchal and economic objections of the male disciples.

Application — In Anglican application, this chapter shapes both weekly worship and the intense devotions of Holy Week. Verses 26-28 are recited in virtually every celebration of the Holy Eucharist. During Holy Week, the Passion Gospel from Matthew (which includes chapter 26) is read in full, often with the congregation participating in the spoken roles of the crowd. On Maundy Thursday, following the stripping of the altar, parishes frequently maintain an 'Altar of Repose' or a 'Watch,' directly applying Jesus' agonizing question to Peter, 'What, could ye not watch with me one hour?' (v. 40), as an invitation to silent, nocturnal prayer. Pastoral theology within the tradition also frequently draws upon Peter's denial and subsequent weeping (vv. 69-75) as a model of human frailty and the persistent need for divine grace, ensuring that the church approaches its liturgical and ethical life with penitence rather than presumption.

Otoritas yang disebutkan:Thomas Cranmer — The Book of Common Prayer · Richard Hooker — Of the Laws of Ecclesiastical Polity · The Convocation of 1563 — Thirty-Nine Articles of Religion

audit tingkat klaim (6 pemeriksaan)

✓ The woman's anointing of Jesus is an act of prophetic insight preparing him for
✓ The Words of Institution are essential for the celebration of the Eucharist, ser
✓ The bread and wine are instruments of spiritual participation in Christ, a view
✓ The shedding of Christ's blood for the remission of sins is understood as a comp
✓ Jesus' call to the disciples to watch and pray in Gethsemane is ritually enacted
✓ Peter's denial and bitter weeping serve as a pastoral reminder of human weakness

Lutheranaudit ✓

Lensa yang diberikan kepada model:Lutheran tradition (the Book of Concord): the law–gospel distinction, justification by faith alone, sola scriptura held with the ecumenical creeds, the theology of the cross, and sacramental realism.

Makna langsung — Matthew 26 marks the beginning of the Passion narrative. It contrasts the devotion of the woman who anoints Jesus for burial with the treachery of Judas, who conspires with the religious leaders to betray Him. Central to the chapter is the Last Supper, where Jesus institutes a new covenant meal using bread and wine, identifying them as His body and blood given for the remission of sins. The narrative then shifts to Gethsemane, where Jesus agonizes over His impending suffering but submits entirely to the Father's will while His disciples sleep. Betrayed by a kiss and arrested without offering violent resistance, Jesus faces a night trial before the Sanhedrim. He is condemned for blasphemy after affirming His identity as the Christ, the Son of God, while Peter, outside in the courtyard, fulfills Jesus's prophecy by denying Him three times and weeping bitterly.

Reception — Matthew 26 is foundational to the Lutheran tradition, particularly regarding sacramental theology and the theology of the cross. Verses 26-28—the Words of Institution (Verba Testamenti)—are the bedrock of the Lutheran doctrine of the Real Presence. Martin Luther and the Book of Concord fiercely defended the literal interpretation of 'This is my body' (v. 26). The tradition categorically rejects both the Reformed symbolic interpretation (which argues 'is' means 'represents') and the Roman Catholic doctrine of transubstantiation, maintaining instead that Christ's true body and blood are objectively present 'in, with, and under' the bread and wine. Furthermore, Luther isolates the phrase 'for the remission of sins' (v. 28) as the definitive purpose and benefit of the Sacrament; where there is forgiveness, there is also life and salvation. Christ's agony in Gethsemane (vv. 38-39) is received as a crucial text for the doctrine of the two natures of Christ (communicatio idiomatum). The Formula of Concord appeals to Christ's genuine sorrow and submission to the Father to defend the reality of His human nature, which actively suffered the fullness of divine wrath against sin. Peter's denial (vv. 69-75) is read through the law-gospel distinction. His initial boast (vv. 33-35) illustrates the presumption of the flesh, while his subsequent failure and bitter weeping (v. 75) demonstrate the crushing weight of the Law, perfectly setting the stage for the unmerited grace won by Christ's passive obedience.

Application — In Lutheran application, the Words of Institution from this chapter are chanted or spoken by the pastor at the altar during every Divine Service. They are not merely an historical recount but are viewed as performative words that consecrate the elements by the command of Christ. Communicants are taught to approach the altar focusing entirely on the words 'given and shed for you for the remission of sins,' trusting that faith in these specific words makes one worthy and well-prepared to receive the sacrament. Pastorally, Peter's fall is frequently invoked to comfort terrified consciences. It serves as a reminder that even the greatest apostles possessed no inherent righteousness and fell into grievous sin, yet were restored entirely by Christ's merit. During Lenten and Holy Week devotion, the Gethsemane and trial narratives direct believers away from their own works and toward the alien righteousness of Christ, who drank the cup of God's wrath in their place.

Otoritas yang disebutkan:Martin Luther — Confession Concerning Christ's Supper · Martin Luther — The Small Catechism · Martin Chemnitz and Jakob Andreae — Formula of Concord, Solid Declaration

audit tingkat klaim (5 pemeriksaan)

✓ The words 'This is my body' are to be taken literally, establishing the objectiv
✓ The primary benefit of the Lord's Supper is identified by the phrase 'for the re
✓ Jesus's genuine distress and submission to the Father's will in Gethsemane prove
✓ The Words of Institution are spoken over the elements in the Divine Service to c
✓ Peter's failure and bitter weeping are used to illustrate the terror of the Law

Reformed / Presbyterianaudit ✓

Lensa yang diberikan kepada model:Reformed tradition (Calvin; the Westminster Standards; the Heidelberg and Belgic confessions): the sovereignty of God and covenant theology, a redemptive-historical reading of Scripture, and the regulative principle.

Makna langsung — Matthew 26 narrates the immediate prelude to the crucifixion, characterized by contrasting responses to Jesus. The chapter juxtaposes the devotion of the woman who anoints Jesus for burial with the betrayal by Judas Iscariot. Jesus shares the Passover meal with his disciples, during which he identifies the bread as his body and the cup as his blood of the new covenant, poured out for the remission of sins. In Gethsemane, he agonizes over his impending death but submits entirely to the Father's will. Following his arrest, which Jesus explicitly notes must happen so the Scriptures might be fulfilled, he faces the Sanhedrin. There he affirms his identity as the Son of Man and is condemned, while Peter denies him three times.

Reception — Reformed theology reads this chapter centrally through the lenses of covenant theology, sacramentology, and divine sovereignty. Jesus' declaration concerning his 'blood of the new covenant' (verses 28-29) is understood as the inauguration of the new administration of the Covenant of Grace. The Westminster Confession of Faith relies heavily on verses 26-29 to articulate the institution of the Lord's Supper. It reads the passage as establishing the bread and wine as signs and seals of the covenant that believers receive by faith, explicitly rejecting the Roman Catholic doctrine of transubstantiation by maintaining that the elements remain physically unchanged. Furthermore, John Calvin's commentary on Jesus' prayer in Gethsemane (verse 39) emphasizes Christ's genuine human dread of bearing the divine wrath for sin; yet, his perfect submission to God's will illustrates the Reformed emphasis on God's sovereign decree and the intentional, redemptive-historical necessity of the cross.

Application — In Reformed worship, verses 26-29 are frequently recited as the words of institution during the administration of the Lord's Supper, satisfying the regulative principle's demand for explicit biblical warrant for the sacraments. Pastorally, the disciples' uniform question, 'Is it I, Lord?' (verse 22) is used to call communicants to rigorous self-examination before partaking of the table. Furthermore, Peter's boast and his subsequent bitter weeping (verses 33-35, 69-75) are regularly preached as severe warnings against spiritual pride and self-reliance, teaching believers to distrust their own flesh and to rely entirely on God's preserving grace when facing temptation.

Otoritas yang disebutkan:Westminster Assembly — Westminster Confession of Faith · John Calvin — Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke

audit tingkat klaim (6 pemeriksaan)

✓ Jesus repurposes the Passover elements, identifying the bread as his body and th
✓ The narrative emphasizes that the events of Jesus' betrayal and arrest unfold sp
✓ The elements of bread and wine are instituted as signs and seals of the new cove
✓ Jesus' prayer in Gethsemane demonstrates his human nature's submission to the Fa
✓ The disciples' question about who would betray Jesus models the pastoral call fo
✓ Peter's denial serves as a pastoral warning against self-reliance and highlights

Free-Church & Revival Traditions · Believers'-church, revival, and restorationist movements.

Baptistaudit ✓

Lensa yang diberikan kepada model:Baptist tradition (e.g. the 1689 Second London Confession, the Baptist Faith & Message — note the range): believers' baptism, congregational polity, liberty of conscience, a memorial reading of the ordinances, and strong emphasis on personal conversion and biblical authority.

Makna langsung — Matthew 26 narrates the immediate prelude to Jesus's crucifixion, emphasizing his sovereign orchestration of his own death in fulfillment of Scripture. The chapter juxtaposes Christ's quiet obedience with human treachery and frailty. It details his anointing for burial at Bethany (vv. 6-13), his final Passover with the disciples where he institutes a new covenant meal (vv. 26-29), his agonizing prayer of submission in Gethsemane (vv. 36-46), his betrayal by Judas and subsequent arrest (vv. 47-56), the unjust trial before the Sanhedrin (vv. 57-68), and Peter's threefold denial (vv. 69-75). Throughout, Jesus is depicted as the obedient Son who willingly drinks the cup of God's wrath while rejecting worldly means of defense.

Reception — The Baptist tradition approaches Matthew 26 primarily as the foundational text for the ordinance of the Lord's Supper (vv. 26-29). The 1689 Second London Confession of Faith firmly rejects any notion of transubstantiation or consubstantiation, reading 'this is my body' (v. 26) as a memorial symbol. John Gill's commentaries reinforced this, arguing that the elements represent, rather than become, the body and blood of Christ, serving to nourish faith spiritually rather than physically. Furthermore, Christ's statement that his blood is 'shed for many for the remission of sins' (v. 28) is a cornerstone for the tradition's emphasis on penal substitutionary atonement, famously preached by Charles Spurgeon as the objective basis for personal conversion. Another distinct thread of reception involves Jesus's command, 'Put your sword back into its place' (v. 52). Early Baptists, pioneering the doctrine of religious liberty, saw this as proof that Christ's kingdom is spiritual. Thinkers like Roger Williams argued from such passages that the gospel must never be advanced or defended by the coercive power of the state's sword, cementing liberty of conscience as a core Baptist distinctive.

Application — Baptist congregations regularly recite verses 26-29 during the observance of the Lord's Supper, using the text to call believers to self-examination, to vividly remember the historical cross, and to look forward to the eschatological banquet ('until that day when I drink it new with you', v. 29). The narrative of Peter's boast (v. 33) and subsequent weeping (v. 75) is frequently applied in preaching to warn against spiritual pride and presumption, emphasizing the necessity of daily reliance on God's grace. Additionally, Christ's prayer in Gethsemane (v. 39) functions as the ultimate paradigm for the personal prayer life of the believer, demonstrating that true faith submits to the Father's will even in times of profound suffering.

Otoritas yang disebutkan:1689 Second London Confession — Second London Confession of Faith · John Gill — Exposition of the Old and New Testaments · Charles Spurgeon — Metropolitan Tabernacle Pulpit · Roger Williams — The Bloudy Tenent of Persecution for Cause of Conscience

audit tingkat klaim (6 pemeriksaan)

✓ Jesus's institution of the bread and cup is to be understood symbolically as a m
✓ The shedding of Christ's blood for the remission of sins establishes the doctrin
✓ Christ's rebuke of Peter's use of the sword serves as a biblical mandate for lib
✓ The words of institution are recited during the observance of the Lord's Supper
✓ Peter's overconfidence and subsequent denial are applied as a pastoral warning a
✓ Jesus's prayer in Gethsemane is applied as the model for submitting one's person

Methodist / Wesleyan / Holinessaudit ✓

Lensa yang diberikan kepada model:Wesleyan-Holiness tradition: prevenient grace and free response, sanctification and entire sanctification / Christian perfection, the Wesleyan quadrilateral (Scripture primary, with tradition, reason, and experience), and warm-hearted practical piety.

Makna langsung — The narrative of Matthew 26 covers the culmination of Jesus' public ministry and the beginning of His Passion. It opens with the plot by religious leaders to kill Him, contrasted with a woman's extravagant anointing of Jesus at Bethany, which He defends as preparation for His burial. The chapter details the Last Supper, where Jesus identifies the bread and wine as His body and blood of the new covenant, and predicts Judas's betrayal. Relocating to Gethsemane, Jesus experiences profound agony, repeatedly praying for the cup to pass while submitting entirely to the Father's will, even as His closest disciples fall asleep. The narrative concludes with His arrest by an armed crowd led by Judas, His trial before the Sanhedrin where He is condemned for blasphemy, and Peter's threefold denial followed by bitter weeping.

Reception — The Wesleyan-Holiness tradition draws deeply on Matthew 26 to articulate its sacramental theology and its doctrines of sanctification and conditional security. The Last Supper (verses 26-29) is foundational for the tradition's understanding of the Eucharist. John and Charles Wesley celebrated the sacrament not merely as a memorial, but as a primary 'means of grace' that genuinely conveys Christ's spiritual presence. Because the sacrament is viewed as both confirming grace for the believer and a 'converting ordinance' for the seeker, the Methodist tradition typically practices an 'open table,' drawing on Jesus' inclusive command to 'Drink ye all of it' (verse 27). Gethsemane (verses 36-46) provides the christological anchor for the Holiness doctrine of entire sanctification. Jesus' agonized prayer, 'not as I will, but as thou wilt' (verse 39), is the ultimate paradigm for 'perfect love.' For John Wesley, Christian perfection is not a state of flawless performance but the complete consecration of the human will to the divine will. Jesus models this perfect alignment in the face of suffering, demonstrating that temptation and human weakness do not equate to sin when the spirit remains perfectly yielded to God. Furthermore, the chapter is read as a sober warning about the reality of backsliding. In contrast to doctrines of unconditional eternal security, Wesleyan theology emphasizes that even the most zealous disciples can fall from grace. Judas's betrayal, the disciples sleeping, and Peter's denial (verses 69-75) illustrate that past faithfulness does not guarantee future perseverance. Jesus' injunction to 'Watch and pray, that ye enter not into temptation' (verse 41) is understood as the necessary human response to prevenient and sanctifying grace, requiring believers to actively cooperate with God to avoid spiritual ruin.

Application — In application, the Wesleyan tradition emphasizes frequent participation in the Lord's Supper, viewing it as essential spiritual nourishment for the journey of sanctification. The woman at Bethany (verses 6-13) is lifted up as the pinnacle of warm-hearted practical piety; her anointing of Jesus demonstrates that true devotion transcends utilitarian calculations, and that works of piety naturally flow into works of mercy. The command to 'watch and pray' (verse 41) directly informs the Methodist structure of accountable discipleship, originally embodied in class meetings and bands. Believers gather to confess their faults and support one another against the inherent weakness of the flesh. Finally, Peter's bitter tears (verse 75) are frequently preached in revival and holiness settings as a call to repentance for the backslider, emphasizing that God's restoring grace remains available to those who mourn their failures and return to Christ.

Otoritas yang disebutkan:John Wesley — Explanatory Notes upon the New Testament · John Wesley — A Plain Account of Christian Perfection · John and Charles Wesley — Hymns on the Lord's Supper

audit tingkat klaim (5 pemeriksaan)

✓ The Last Supper institutes the Eucharist as a primary means of grace and forms t
✓ Jesus' prayer of submission in Gethsemane is the ultimate model for entire sanct
✓ Peter's denial and the sleeping disciples illustrate the reality of backsliding
✓ The command to 'watch and pray' is applied structurally through accountable disc
✓ The anointing by the woman at Bethany exemplifies warm-hearted practical piety a

Anabaptist / Mennoniteaudit ✓

Lensa yang diberikan kepada model:Anabaptist tradition (Mennonite, Amish, Brethren, Hutterite): a Jesus-centered reading with the Sermon on the Mount as normative, believers' baptism, nonviolence and nonresistance, simple living, communal discernment, and the church as a visible community distinct from worldly power.

Makna langsung — Matthew 26 marks the definitive transition from Jesus' public teaching to his passion. It encompasses the plot of the religious leaders to kill him, his anointing at Bethany in preparation for burial, Judas's agreement to betray him, the final Passover meal where the new covenant in his blood is established, his agonizing prayer in Gethsemane, his betrayal and arrest, his trial before the Sanhedrin, and Peter's denial. The narrative contrasts the disciples' failure—seen in their indignation over the ointment, their sleep in the garden, Peter's violent outburst, their collective flight, and Peter's eventual denial—with Jesus' steadfast submission to the Father's will and his refusal to defend himself with worldly or angelic power.

Reception — For the Anabaptist tradition, Matthew 26 is a cornerstone text defining Christian ethics, ecclesiology, and discipleship. The rebuking of Peter in verse 52 ('Put up again thy sword into its place...') is arguably one of the most cited verses in early Anabaptist literature. The Schleitheim Confession and Menno Simons read this not as a temporary, situational command, but as a binding, universal prohibition against the use of lethal violence and carnal weapons by Christians. The true church follows the defenseless Christ. John Howard Yoder expands on this, arguing that Jesus' refusal to call legions of angels (v. 53) demonstrates that his nonviolent cross is not just a theological necessity for atonement, but a normative ethical and political model for his followers. Furthermore, the Last Supper (vv. 26-29) is received not as a localized mystical sacrifice, but as a memorial ordinance. Balthasar Hubmaier articulated that participating in the bread and cup is a visible pledge of mutual love, discipline, and willingness to lay down one's life for the community. Finally, Jesus' prayer in Gethsemane (v. 39) perfectly models 'Gelassenheit'—a yielding or surrender to God's will—which early Anabaptists viewed as the essential posture of a disciple facing persecution.

Application — Anabaptist communities apply this chapter directly to their lived ethic of nonresistance and conscientious objection. Because Jesus ordered the sword to be put away and submitted to unjust arrest, Mennonites and other Anabaptist groups refuse military service, lethal self-defense, and participation in the coercive violence of the state. The suffering of Jesus before the Sanhedrin, where he remains largely silent before false witnesses, is held up as the pattern for the persecuted church; believers are taught to expect worldly hostility and to respond without retaliation. The Lord's Supper is regularly practiced as a sober covenant-renewal ceremony, often accompanied by the washing of feet (drawn from John's Gospel), where believers recommit to the body of Christ and to the way of peace modeled in Gethsemane.

Otoritas yang disebutkan:Michael Sattler — The Schleitheim Confession · Menno Simons — Foundation of Christian Doctrine · John Howard Yoder — The Politics of Jesus · Balthasar Hubmaier — A Form for Christ's Supper

audit tingkat klaim (7 pemeriksaan)

✓ Jesus establishes the Lord's Supper as a memorial and a covenant pledge among be
✓ Jesus' prayer of submission models the core discipleship trait of Gelassenheit (
✓ Jesus' command to Peter to put away his sword strictly forbids Christians from u
✓ Jesus deliberately rejects the use of overwhelming coercive power, establishing
✓ Believers refuse military service and personal retaliation based on Jesus' disar
✓ The church participates in the Lord's Supper to renew their covenant of peace an
✓ Christians are to face false accusation and worldly hostility with the silent, n

Classical Trinitarian Pentecostalaudit ✓

Lensa yang diberikan kepada model:Classical Trinitarian Pentecostal tradition (Assemblies of God, Church of God, and kindred bodies): the present continuation of the gifts of the Spirit, baptism in the Holy Spirit, divine healing, and expectancy of God's present action, read within Nicene Trinitarian faith. Do NOT attribute Word-of-Faith / prosperity or later neo-charismatic distinctives to classical Pentecostalism generally.

Makna langsung — Matthew 26 inaugurates the Passion narrative. Jesus predicts his imminent crucifixion. At Bethany, a woman anoints his head with expensive ointment, an act Jesus defends against his disciples' indignation as a prophetic preparation for his burial. Judas Iscariot contracts with the chief priests to betray Jesus for thirty pieces of silver. During the Passover meal, Jesus institutes the New Covenant in his body and blood. Retreating to Gethsemane, Jesus agonizes in prayer, modeling submission to the Father's will, while his inner circle of disciples fails to remain awake. Jesus is subsequently betrayed by Judas, arrested, and brought before the Sanhedrin, where he affirms his identity as the Christ and the Son of Man, leading to his condemnation for blasphemy. The chapter concludes with Peter's threefold denial of Christ and his ensuing bitter weeping.

Reception — Classical Pentecostalism receives this chapter through the lenses of pneumatology, spiritual warfare, and the theology of crisis. The catastrophic failure of Peter and the disciples is read as a crucial theological foil for the subsequent outpouring of the Holy Spirit. Pentecostal theologians assert that the disciples' inability to 'watch and pray' and Peter's denial before a servant girl vividly demonstrate the inadequacy of human willpower apart from the Pentecostal enduement of power. The disciples are viewed as regenerate believers who tragically lack the necessary spiritual empowerment for bold witness. Furthermore, Gethsemane grounds the Pentecostal theology of prayer; Christ's warning that 'the spirit indeed is willing, but the flesh is weak' confirms the absolute necessity of Spirit-empowered intercession to overcome natural limitations. The institution of the Lord's Supper is received as an ordinance that memorializes the atonement, looks forward to the eschatological kingdom, and serves as a present locus of faith where believers regularly expect physical healing alongside the remission of sins.

Application — Pentecostal devotion and practice draw heavily upon Jesus' question, 'What, could ye not watch with me one hour?' This verse is frequently utilized to exhort believers to extended seasons of intense, prevailing prayer, historically associated with 'tarrying' meetings. The anointing at Bethany is applied as a paradigm for extravagant, uninhibited worship, often serving to validate the prophetic spiritual sensitivity of women in ministry. When observing the Lord's Supper, Pentecostal congregations emphasize a present expectancy, trusting that the blood shed for the remission of sins continues to purchase spiritual and physical deliverance today. Finally, sermons detailing Peter's denial routinely culminate in altar calls for the Baptism in the Holy Spirit, urging believers to seek divine power so they might possess the boldness Peter lacked prior to Pentecost.

Otoritas yang disebutkan:Stanley M. Horton — Matthew (Logion Press) · French L. Arrington — Life in the Spirit New Testament Commentary

audit tingkat klaim (3 pemeriksaan)

✓ The woman's anointing of Jesus is celebrated as a model of Spirit-led, extravaga
✓ Jesus' question regarding watching for one hour is historically used to encourag
✓ Peter's denial is read as a theological demonstration of the disciples' conditio

Seventh-day Adventistaudit ✓

Lensa yang diberikan kepada model:Seventh-day Adventist tradition: the seventh-day Sabbath, the great-controversy theme, conditional immortality, sanctuary theology, and a historicist reading of prophecy.

Makna langsung — Matthew 26 recounts the events immediately preceding the crucifixion of Jesus, beginning with the Jewish leaders' plot to arrest Him and His anointing at Bethany. It details the institution of the Lord's Supper during the Passover, His agonizing prayer in Gethsemane, His betrayal by Judas, His arrest, the night trial before Caiaphas, and Peter's threefold denial.

Reception — Seventh-day Adventist reception of this chapter is heavily filtered through the great-controversy theme. Ellen G. White's The Desire of Ages elevates the Gethsemane narrative into the climax of a cosmic struggle. Here, Christ's exceeding sorrowful soul is understood not merely as human fear of physical death, but as the crushing weight of global sin and the agonizing prospect of eternal separation from the Father, akin to the second death. The temptation in the garden is Satan pressing Jesus to let humanity bear the penalty of its own sin. Regarding the Last Supper, the tradition views the bread and wine as symbols in a memorial ordinance, explicitly rejecting transubstantiation. Verse 29 is highlighted as an eschatological promise anchoring the hope of the Second Advent. Christ's declaration to Caiaphas about the Son of Man coming on the clouds is read as a literal prophecy of His visible return in glory, which will ultimately vindicate Him before His earthly judges and the universe.

Application — This chapter shapes the Adventist quarterly communion service, which combines the partaking of the bread and wine with the ordinance of humility, utilizing these symbols for self-examination and a forward look to the Second Coming. Pastors frequently invoke Christ's warning to watch and pray as an eschatological imperative for believers living in the time of the end, urging dependence on the Holy Spirit against the weakness of the flesh. Peter's tragic fall is utilized in pastoral care to warn against spiritual overconfidence and to demonstrate the profound grace available to the truly repentant.

Otoritas yang disebutkan:Ellen G. White — The Desire of Ages · General Conference of Seventh-day Adventists — Seventh-day Adventists Believe · Ellen G. White — The Great Controversy

audit tingkat klaim (4 pemeriksaan)

✓ The agony in Gethsemane represents a cosmic struggle within the great controvers
✓ The Lord's Supper is a memorial ordinance utilizing symbols, rejecting transubst
✓ Christ's response to the high priest is interpreted as a literal prophecy of His
✓ The command to watch and pray is applied eschatologically to believers living in

Restorationist / Churches of Christaudit ✓

Lensa yang diberikan kepada model:Restoration Movement tradition (Churches of Christ, Christian Churches — formally non-creedal): restore New Testament Christianity, 'speak where the Bible speaks and be silent where it is silent,' reading by direct command, apostolic example, and necessary inference; baptism by immersion for the remission of sins; the weekly Lord's Supper.

Makna langsung — Matthew 26 narrates the climax of Jesus' earthly ministry as it transitions into his passion. The chapter details the plot to kill him, his anointing at Bethany, Judas's betrayal, the observance of the Passover where Jesus institutes a new memorial meal, his agonizing prayer in Gethsemane, his arrest, the initial trial before the high priest Caiaphas, and Peter's threefold denial. The narrative underscores Jesus' sovereign foreknowledge, his voluntary submission to the Father's will, and the explicit fulfillment of prophetic scripture regarding the smiting of the shepherd.

Reception — In the Restoration Movement, Matthew 26 is a foundational text for ecclesiology, heavily utilized to establish the 'pattern' of New Testament worship and the transition of biblical covenants. Reading through the hermeneutic of apostolic example and necessary inference, the tradition focuses intensely on verses 26-29 as the institution of the Lord's Supper. The elements are strictly defined by the text: unleavened bread (inferred from the Passover setting) and the 'fruit of the vine' (v. 29). The tradition prefers this exact biblical nomenclature to emphasize speaking 'where the Bible speaks.' The phrase 'for the remission of sins' (v. 28) is central to the tradition's soteriological polemics; commentators like J.W. McGarvey famously highlighted that the original Greek phrase is identical to the instruction for baptism in Acts 2:38, arguing that if Christ's blood was shed in order to obtain remission of sins, then baptism is likewise a condition to obtain it. Furthermore, the 'blood of the new covenant' (v. 28) is read as the definitive marker that separates the abrogated Law of Moses from the newly established Law of Christ.

Application — Churches of Christ apply this chapter most visibly every Sunday during their weekly observance of the Lord's Supper. Men presiding at the communion table frequently read verses 26-29 aloud as the scriptural warrant for the practice, strictly utilizing unleavened bread and unfermented grape juice to represent the body and the fruit of the vine. Additionally, the note that Jesus and the disciples 'sung a hymn' (v. 30) is frequently cited in sermons and teaching as an authoritative apostolic example of vocal praise, serving as a key proof-text to support the tradition's distinctive practice of a cappella worship without mechanical instruments.

Otoritas yang disebutkan:J.W. McGarvey — Commentary on Matthew and Mark · Alexander Campbell — The Christian System · H. Leo Boles — A Commentary on the Gospel According to Matthew

audit tingkat klaim (5 pemeriksaan)

✓ The authorized elements of the Lord's Supper are exclusively unleavened bread an
✓ The phrase 'for the remission of sins' establishes that Christ shed his blood to
✓ The institution of the new covenant by Christ's blood signifies the total abroga
✓ The text is read aloud weekly during Sunday assemblies to authorize and memorial
✓ Jesus and the disciples singing a hymn serves as an authoritative apostolic exam

Langkah 3Panel non-suara dan lampiran komparatif

Ini menginformasikan catatan dan terjemahan, serta dilaporkan di sini, tetapi tidak pernah dihitung dalam pemungutan suara.

Academic textual-historical analysisaudit ✓

Lensa yang diberikan kepada model:Academic textual-historical analysis: philology and the original-language text, textual criticism, ancient Near Eastern (and, for the NT, Greco-Roman) context, literary genre and form, composition and dating debates, and reception history. Describe scholarly positions and their evidence without confessional commitment. This panel informs the textual notes and the rendering; it is never a church vote.

Makna langsung — In its narrative context, this chapter recounts the rapid escalation of events leading to Jesus' crucifixion during the tense atmosphere of the Passover festival. The surface narrative describes the chief priests' plot, Jesus being anointed by an unnamed woman in Bethany as a preparation for his burial, and Judas negotiating a betrayal price. During a final Passover meal, Jesus predicts his betrayal, identifies the bread and wine with his body and blood, and foretells the disciples' desertion. Following an agonizing prayer in Gethsemane, Jesus is arrested. He demonstrates sovereign restraint by refusing to call upon angelic defense. The chapter concludes with a nocturnal trial before the high priest Caiaphas, where Jesus is condemned for blasphemy after applying the apocalyptic imagery of the Son of Man to himself, running parallel to Peter's threefold denial in the courtyard.

Reception — Academic analysis of this chapter heavily features source, form, and redaction criticism, operating on the consensus that Matthew relies upon Mark 14 but modifies it to emphasize Jesus' sovereign foreknowledge, scriptural fulfillment, and specific theological themes. Scholars note that Matthew alters his source material by specifying the betrayal price as exactly 'thirty pieces of silver' (v. 15), explicitly preparing a typological link to Zechariah 11 that will be concluded in chapter 27. Similarly, redaction critics observe a consistent Matthean pattern in how Jesus is addressed: true disciples call him 'Lord' (Kyrie, v. 22), whereas Judas exclusively calls him 'Rabbi' (vv. 25, 49), functioning as a literary marker of false discipleship or alienation. In the institution of the Lord's Supper, Matthew uniquely adds the phrase 'for the remission of sins' (v. 28) to the cup saying, which scholars view as a deliberate clarification of the atonement theology that Mark leaves implicit. Historically, the account of the nighttime trial before the Sanhedrin (vv. 57-66) generates significant debate; many historians argue that convening a capital trial on the night of Passover violates known Jewish jurisprudence of the period, suggesting the narrative may be a theological compression of several informal hearings or heavily influenced by later early Christian-Jewish polemics rather than a stenographic historical record.

Application — In academic settings, this chapter is applied as a primary pedagogical text for demonstrating synoptic redaction criticism. Scholars and students use it to map the evolution of passion traditions, to reconstruct the historical circumstances of Jesus' final days, and to trace the early development of Christian eucharistic and atonement theology.

Otoritas yang disebutkan:Ulrich Luz — Matthew 21-28 · W.D. Davies and Dale C. Allison — A Critical and Exegetical Commentary on the Gospel according to Saint Matthew · Raymond E. Brown — The Death of the Messiah

audit tingkat klaim (5 pemeriksaan)

✓ The narrative describes the events from the plot to kill Jesus through his anoin
✓ Matthew expands the source material by having Judas receive exactly thirty piece
✓ Judas's use of the title 'Rabbi' is a Matthean redactional marker indicating his
✓ Matthew uniquely adds 'for the remission of sins' to the eucharistic cup saying,
✓ The historicity of the nighttime Sanhedrin trial is debated by scholars due to c

Jewish interpretationaudit ✓

Lensa yang diberikan kepada model:Jewish interpretation of the Tanakh (Hebrew Bible books only; do not treat the New Testament as Scripture, and address it only historically if at all). Distinguish rabbinic (Talmud, Midrash), medieval (Rashi, Ibn Ezra, Ramban, and the classical mefarshim), and modern (including critical and denominational) voices rather than presenting one uniform Jewish position. This panel informs, and is reported, but never a Christian church vote.

Makna langsung — In its narrative setting, Matthew 26 depicts a series of events leading to the arrest and trial of Jesus, set against the backdrop of the Passover. The chapter includes a meal styled as a Passover Seder, a betrayal negotiated for thirty pieces of silver, a prayer in Gethsemane, an armed arrest, and a nocturnal convening of the High Priest and elders where Jesus is ultimately accused of blasphemy.

Reception — Because the New Testament is not part of the Jewish scriptural canon, Jewish reception of Matthew 26 is primarily historical, critical, and polemical. Medieval Jewish scholars, such as Isaac ben Abraham of Troki in 'Chizzuk Emunah', analyzed the chapter to highlight perceived misapplications of the Tanakh, such as the use of Zechariah 13:7 to excuse the disciples abandoning Jesus. In modern Jewish scholarship, the chapter is heavily scrutinized regarding the legality of the Sanhedrin trial. Legal historians like Haim Cohn note that the trial described in Matthew 26 violates almost every rule of capital jurisprudence outlined in the Mishnah (Tractate Sanhedrin): it takes place at night, on the eve of a festival, in the High Priest's private residence rather than the official Chamber of Hewn Stone, and concludes with a guilty verdict on the same day. Furthermore, the High Priest's charge of 'blasphemy' following Jesus's claim about the Son of Man does not meet the strict rabbinic definition of the crime, which requires pronouncing the Tetragrammaton. Additionally, scholars such as Joseph Klausner argue that the institution of the Eucharist—specifically the command to drink blood—would be utterly abhorrent in a 1st-century Jewish context due to the Torah's strict prohibitions, viewing it instead as a later Hellenistic theological interpolation.

Application — As a non-canonical text, Matthew 26 has no liturgical or devotional application within Judaism. Its modern utility is strictly historical and educational. Jewish scholars study the chapter to reconstruct the political and religious dynamics of late Second Temple Judaism and to separate historical probabilities from early Christian theological polemics. Additionally, analyzing the inconsistencies of the trial narrative remains a vital component of modern Jewish-Christian dialogue, utilized to deconstruct the historical foundations of the 'deicide' or 'Christ-killer' charge that has historically fueled anti-Semitism.

Otoritas yang disebutkan:Isaac ben Abraham of Troki — Chizzuk Emunah (Faith Strengthened) · Haim Cohn — The Trial and Death of Jesus · Joseph Klausner — Jesus of Nazareth

audit tingkat klaim (3 pemeriksaan)

✓ The command to drink blood in the Last Supper narrative contradicts strict Torah
✓ The application of Zechariah 13:7 is viewed critically as a miscontextualization
✓ The trial before Caiaphas violates Mishnaic requirements for capital cases, as i

Lampiran komparatif — di luar daftar Tritunggal-Nicea (Latter-day Saint, Jehovah's Witnesses)

Latter-day Saint

Lensa yang diberikan kepada model:Latter-day Saint reading (The Church of Jesus Christ of Latter-day Saints): the Bible read alongside the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, with living prophets and continuing revelation, and the Joseph Smith Translation where relevant. Presented for comparison only; outside the Nicene-Trinitarian roster.

Makna langsung — Matthew 26 narrates the precipice of Jesus' passion. The chapter weaves together the conspiracy of the religious leaders, the anointing of Jesus by a woman at Bethany, the Last Supper and Judas's betrayal, Jesus' agonizing prayer in Gethsemane, His arrest, the initial trial before Caiaphas, and Peter's threefold denial. It portrays a narrative of divine fulfillment and impending sacrifice, where Jesus knowingly approaches His death, institutes a covenant meal, and demonstrates perfect submission to the Father amidst betrayal, false witness, and the abandonment of His closest followers.

Reception — Latter-day Saint reception of Matthew 26 centers heavily on the Last Supper and Gethsemane, reading these events through the lens of modern scripture (such as the Book of Mormon and Doctrine and Covenants) and the Joseph Smith Translation (JST) of the Bible. Regarding the Last Supper (vv. 26-29), the tradition understands the institution of the sacrament strictly as a memorial ordinance. The JST explicitly interpolates this theology into the text, modifying Jesus' words to read, 'Take, eat; this is in remembrance of my body which I give a ransom for you,' and similarly for the cup, 'this is in remembrance of my blood' (JST Matthew 26:22, 24, corresponding to KJV vv. 26, 28). The narrative of Gethsemane (vv. 36-46) holds paramount theological importance in the tradition, which distinctly emphasizes that the atoning sacrifice of Jesus Christ took place in the Garden of Gethsemane as well as on the cross. The 'exceeding sorrow' Jesus experiences (v. 38) is interpreted as the literal, spiritual bearing of the sins, pains, and sicknesses of all humanity. James E. Talmage, in his foundational work 'Jesus the Christ,' describes Gethsemane as the site of an infinite, incomprehensible agony where Christ bore the accumulated weight of human transgression. Furthermore, the tradition often reads Peter's denial (vv. 69-75) with marked sympathy. Spencer W. Kimball, in his address 'Peter, My Brother,' pushed back against centuries of Christian critique, suggesting that Peter's actions were born of immense situational pressure, confusion, or even protective necessity, emphasizing his profound overall loyalty and subsequent apostolic strength rather than viewing the denial as a fundamental failure of faith.

Application — Latter-day Saints apply this chapter primarily through the weekly observance of the sacrament, partaking of bread and water to continually remember Christ's body and blood (vv. 26-28) and to renew their baptismal covenants. The Gethsemane narrative (vv. 36-46) is invoked in deeply personal terms during times of repentance and suffering; believers find solace in the doctrine that Christ personally experienced their specific sorrows and sins in the garden. Finally, Christ's prayer, 'not as I will, but as thou wilt' (v. 39), serves as the ultimate paradigm for individual prayer and discipleship, teaching adherents to submit their own will to God's plan even in extremity.

Otoritas yang disebutkan:Joseph Smith — Joseph Smith Translation of the Bible · James E. Talmage — Jesus the Christ · Spencer W. Kimball — Peter, My Brother

Jehovah's Witnesses

Lensa yang diberikan kepada model:Jehovah's Witness reading (Watch Tower Society): attention to the divine name, God's Kingdom as a real government, conditional immortality, and a non-Trinitarian Christology. Presented for comparison only; outside the Nicene-Trinitarian roster.

Makna langsung — In its immediate narrative context, Matthew 26 details the final days of Jesus' earthly ministry, moving from the anointing at Bethany to his betrayal, his last Passover, the institution of a new memorial meal, his agonizing prayer in Gethsemane, his arrest, and his trial before the Sanhedrin. The chapter marks the definitive transition from the Jewish Passover to a new observance centered on Jesus' impending sacrificial death. The narrative highlights Jesus' foreknowledge and voluntary submission to God's will, the failure of his disciples to remain spiritually awake, and his refusal to employ violent resistance or invoke angelic intervention during his arrest.

Reception — For Jehovah's Witnesses, Matthew 26 contains the foundational text for the only annual religious holiday they observe: the Memorial of Christ's death (the Lord's Evening Meal). Watch Tower theology heavily emphasizes the New World Translation's rendering of verses 26 and 28, where Jesus says 'this means my body' and 'this means my blood,' rejecting transubstantiation and asserting that the unleavened bread and red wine are purely symbolic emblems. The 'blood of the covenant' (verse 28) is understood to validate the new covenant, which is exclusively between Jehovah God and the 144,000 anointed Christians who will rule with Christ in his 'Father's Kingdom' (verse 29). Consequently, only this anointed 'little flock' partakes of the emblems, while those with an earthly hope attend as respectful observers. Additionally, the tradition finds strong support for its non-Trinitarian Christology in Gethsemane. Jesus' prayer to 'My Father' and his submission—'not as I will, but as you will' (verse 39)—is read as definitive proof that the Son is a separate, subordinate being to Almighty God, Jehovah. Finally, Jesus' trial before the high priest (verses 63-64) is viewed as a clear declaration of his identity as the Son of God and the appointed King of the incoming heavenly government, not as God Himself.

Application — Jehovah's Witnesses apply this chapter most visibly through their annual, worldwide observance of the Memorial on the date corresponding to Nisan 14. Congregations gather after sundown to hear a discourse on the ransom sacrifice, after which the emblems of unleavened bread and unfortified red wine are passed among the audience, with only the anointed partaking (verses 26-28). The chapter also mandates strict Christian neutrality and pacifism; Jesus' command to Peter, 'all those who take the sword will die by the sword' (verse 52), is the primary scriptural basis for the absolute refusal of Jehovah's Witnesses to bear arms, join the military, or participate in carnal warfare. Finally, Jesus' warning to 'watch and pray, that you don't enter into temptation' (verse 41) is continually applied to maintaining spiritual vigilance and moral purity in what they believe to be the 'last days.'

Otoritas yang disebutkan:Watch Tower Bible and Tract Society — Insight on the Scriptures · Watch Tower Bible and Tract Society — The Watchtower · Watch Tower Bible and Tract Society — What Does the Bible Really Teach? · Watch Tower Bible and Tract Society — Keep Yourselves in God's Love

Langkah 4Tentukan dasar bahasa asli

Terjemahan dibangun dari teks sumber, bukan dari mayoritas bahasa Inggris.

Dasar tekstual — Greek text of Matthew 26 (Novum Testamentum Graece / SBLGNT style).

Nama-nama ilahi — Kyrios (Lord), Theos (God)

Varian yang ditandai

v9: Inclusion or omission of the explicit object 'ointment' (τὸ μύρον).
v28: Inclusion or omission of 'new' (καινῆς) before covenant.
v39: Orthographic variant 'pass' (παρελθάτω vs παρελθέτω).
v42: Variant 'this cup' (τοῦτο τὸ ποτήριον) vs 'this' (τοῦτο).
v59: Accusative vs Genitive for false testimony (ψευδομαρτυρίαν vs ψευδομαρτυρίας).
v60: Inclusion or omission of 'two' (δύο) before false witnesses in the first clause.
v71: Reading 'there' (ἐκεῖ) vs 'to them there' (τοῖς ἐκεῖ).

Fitur yang harus dipertahankan terjemahan

v1: Repetition structure (f): ἐγένετο ὅτε ἐτέλεσεν as a major discourse transition.
v2: Refrain structures (f): τὸ πάσχα γίνεται, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται (Son of Man, delivered up).
v3: Definite-article pattern (c): Polysyndeton with repeated articles οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι.
v4: Wordplay/assonance (b): Rhyming subjunctive verb endings κρατήσωσιν καὶ ἀποκτείνωσιν.
v5: Repetition structure (f): Negative particle μὴ ... ἵνα μὴ.
v6: Assonance/Alliteration (b): Repeated preposition ἐν Βηθανίᾳ ἐν οἰκίᾳ.
v7: Definite-article pattern (c): τῆς κεφαλῆς specified with article, while γυνὴ is anarthrous.
v8: Demonstrative pattern (c): ἡ ἀπώλεια αὕτη (this waste).
v9: Demonstrative pattern (c): τοῦτο τὸ μύρον (this ointment).
v10: Cognate / figura-etymologica (a): ἔργον ... ἠργάσατο (wrought a work).
v11: Chiasm or inclusio (e): Antithetical structure πάντοτε ... ἔχετε vs οὐ πάντοτε ἔχετε.
v12: Demonstrative pattern (c): τὸ μύρον τοῦτο, echoing verse 9.
v13: Refrain (f) and Demonstrative (c): Ἀμὴν λέγω ὑμῖν and τὸ εὐαγγέλιον τοῦτο.
v14: Refrain structure (f): εἷς τῶν δώδεκα (one of the twelve).
v15: Refrain structure (f): παραδώσω (I will deliver up).
v16: Refrain structure (f): ἵνα αὐτὸν παραδῷ (that he might deliver him up).
v17: Definite-article pattern (c): τὸ πάσχα (the Passover).
v18: Repetition structure (f): τὸ πάσχα (the Passover).
v19: Repetition structure (f): τὸ πάσχα (the Passover), completing the action of the command.
v20: Refrain structure (f): τῶν δώδεκα (the twelve).
v21: Refrain structure (f): ἀμὴν λέγω ὑμῖν and παραδώσει με.
v22: Divine-name distribution (g): Title κύριε (Lord) and interrogative particle μήτι (h).
v23: Demonstrative pattern (c): οὗτός με παραδώσει (this one will deliver me up).
v24: Repetition/Demonstrative (f, c): ὁ υἱὸς τοῦ ἀνθρώπου repeated, and τῷ ἀνθρώπῳ ἐκείνῳ / ὁ ἄνθρωπος ἐκεῖνος.
v25: Divine-name/title (g) and Refrain (f): ῥαββί contrasting κύριε in v.22, and σὺ εἶπας (you said it).
v26: Demonstrative pattern (c): τοῦτό ἐστιν τὸ σῶμά μου (this is my body).
v27: Number shift (d): Partitive command ἐξ αὐτοῦ πάντες (all of you).
v28: Demonstrative/Article pattern (c): τοῦτο γάρ ἐστιν τὸ αἷμά μου, and τὸ τῆς καινῆς διαθήκης τὸ περὶ πολλῶν.
v29: Demonstrative pattern (c): τούτου τοῦ γενήματος and τῆς ἡμέρας ἐκείνης.
v30: Definite-article pattern (c): τὸ ὄρος τῶν ἐλαιῶν (the mount of the Olives).
v31: Refrain structure (f): γέγραπται γάρ (for it is written).
v32: Definite-article pattern (c): Articular infinitive μετὰ δὲ τὸ ἐγερθῆναί με.
v33: Number shift (d): Contrast between πάντες (all) and ἐγὼ (I).
v34: Refrain (f) and Demonstrative (c): ἀμὴν λέγω σοι, and ἐν ταύτῃ τῇ νυκτὶ.
v35: Number shift (d): Singular ἐγὼ shifting to plural πάντες οἱ μαθηταὶ.
v36: Particles (h): Temporal marker ἕως οὗ (until which time).
v37: Definite-article pattern (c): τοὺς δύο υἱοὺς (the two sons).
v38: Cognate connection (a): περίλυπός connecting to λυπεῖσθαι in verse 37.
v39: Demonstrative pattern (c) and Antithesis (e): τὸ ποτήριον τοῦτο, and οὐχ ὡς ἐγὼ θέλω ἀλλ᾽ ὡς σύ.
v40: Interjections and particles (h): οὕτως (so/thus) as an exclamation.
v41: Chiasm or inclusio (e): Antithesis τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.
v42: Demonstrative pattern (c): τοῦτο τὸ ποτήριον (this cup).
v43: Definite-article pattern (c): οἱ ὀφθαλμοὶ (the eyes).
v44: Repetition structure (f): τὸν αὐτὸν λόγον εἰπὼν πάλιν (saying the same word again).
v45: Interjections (h) and Refrain (f): ἰδοὺ (behold), and ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται.
v46: Interjections (h) and Refrain (f): ἰδοὺ (behold), and ὁ παραδιδούς με.
v47: Interjections (h) and Refrain (f): ἰδοὺ (behold), and εἷς τῶν δώδεκα.
v48: Cognate constructions (a): παραδιδοὺς and ἔδωκεν share the root δίδωμι.
v49: Cognate constructions (a): φιλήσω and κατεφίλησεν share the same root.
v50: Demonstrative/Relative pattern (c): ἐφ᾽ ὃ πάρει (for which you are here).
v51: Interjections (h): ἰδοὺ (behold).
v52: Figura-etymologica / Repetition (a, f): λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται.
v53: Number shift (d): πλείω ἢ δώδεκα λεγιῶνας (more than twelve legions).
v54: Definite-article pattern (c): αἱ γραφαὶ (the Scriptures).
v55: Demonstrative pattern (c): Ἐν ἐκείνῃ τῇ ὥρᾳ (In that hour).
v56: Repetition structure (f): ἵνα πληρωθῶσιν αἱ γραφαὶ (fulfillment formula), matching v.54.
v57: Definite-article pattern (c): οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι (polysyndeton).
v58: Definite-article pattern (c): Articular infinitive phrase ἰδεῖν τὸ τέλος.
v59: Cognate constructions (a): ψευδομαρτυρίαν connecting to ψευδομαρτύρων in v.60.
v60: Cognate/Repetition (a, f): ψευδομαρτύρων and ψευδομάρτυρες.
v61: Divine-name distribution (g): τὸν ναὸν τοῦ θεοῦ (the temple of God).
v62: Interrogative particles (h): τί οὗτοί σου καταμαρτυροῦσιν; (what do these witness against you?).
v63: Divine-name distribution (g): τοῦ θεοῦ τοῦ ζῶντος, and ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ.
v64: Refrain structure (f): σὺ εἶπας, and τὸν υἱὸν τοῦ ἀνθρώπου.
v65: Cognate / figura-etymologica (a) and Interjection (h): ἐβλασφήμησεν / τὴν βλασφημίαν, and ἴδε (behold).
v66: Interrogative particles (h): τί ὑμῖν δοκεῖ;
v67: Definite-article pattern (c): τὸ πρόσωπον αὐτοῦ (his face).
v68: Definite-article pattern (c): Articular participle ὁ παίσας σε (the one who struck you).
v69: Demonstrative/Title pattern (c): Ἰησοῦ τοῦ Γαλιλαίου (Jesus the Galilean).
v70: Refrain structure (f) and Number shift (d): ἠρνήσατο (he denied), and ἔμπροσθεν αὐτῶν πάντων (before them all).
v71: Demonstrative/Title pattern (c): Ἰησοῦ τοῦ Ναζωραίου (Jesus the Nazarene).
v72: Refrain structure (f) and Definite Article (c): ἠρνήσατο, and τὸν ἄνθρωπον.
v73: Wordplay/assonance (b): ἡ λαλιά σου δῆλόν σε ποιεῖ.
v74: Refrain structure (f): οὐκ οἶδα τὸν ἄνθρωπον, echoing v.72.
v75: Repetition structure (f): πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με, exactly echoing Jesus' words in v.34.

Langkah 5Bandingkan terjemahan, ayat demi ayat

Setiap perbedaan diklasifikasikan: tekstual · leksikal · gramatikal · interpretatif · stilistika (yang terakhir hanya jika mengubah makna).

lexicalv1 Translation of 'words' versus 'sayings' — “words” (WEB, ASV, YLT, DRC) vs “sayings” (KJV, DARBY, WEBSTER)
stylisticv1 (vv 1, 10) Archaic 'unto' versus modern 'to' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
grammaticalv2 Choice of pronoun and verb tense for 'you know' — “Ye know” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “have known” (YLT)
lexicalv2 Translation of the betrayal or delivering up — “delivered up” (ASV, YLT, DARBY) vs “is betrayed” (KJV, WEBSTER) vs “will be delivered up” (WEB) vs “shall be delivered up” (DRC)
grammaticalv3 Prepositional phrasing for gathering together — “unto” (KJV, ASV) vs “were gathered together in” (WEB) vs “to” (YLT) vs “were gathered together to” (DARBY) vs “in” (WEBSTER) vs “into” (DRC)
lexicalv3 (vv 3, 69) Translation of 'court' versus 'palace' — “court” (WEB, ASV, YLT, DRC) vs “palace” (KJV, DARBY, WEBSTER)
lexicalv4 (vv 4, 55) Translation of 'take', 'seize', or 'apprehend' — “take” (WEB, KJV, ASV, YLT, WEBSTER) vs “seize” (DARBY) vs “apprehend” (DRC)
lexicalv4 Translation of 'kill' versus 'put to death' — “kill” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “put” (DRC)
lexicalv5 Preposition choice for 'during' versus 'on' — “on” (KJV, WEBSTER, DRC) vs “during” (WEB, ASV) vs “in” (YLT, DARBY)
stylisticv6 Choice of introductory conjunction — “Now when” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DRC) vs “But” (DARBY)
grammaticalv6 Use of finite verb versus participle — “was” (WEB, KJV, ASV, WEBSTER, DRC) vs “having been” (YLT) vs “being” (DARBY)
lexicalv6 Translation of 'leper' versus 'leper's house' — “leper” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “leper's house” (DARBY)
lexicalv7 Translation of the vessel (box/jar/cruse/flask) — “alabaster box” (KJV, YLT, DRC) vs “jar” (WEB) vs “cruse” (ASV) vs “flask” (DARBY) vs “alabaster-box” (WEBSTER)
lexicalv7 Translation of reclining versus sitting at the table — “sat” (WEB, KJV, ASV, WEBSTER) vs “is reclining” (YLT) vs “lay” (DARBY) vs “was” (DRC)
lexicalv7 Translation of eating meal ('meat' versus 'table') — “meat” (KJV, ASV, YLT) vs “table” (DARBY, WEBSTER, DRC) vs “the table” (WEB)
grammaticalv8 Phrasing of the disciples' observation — “But when his” (WEB, KJV, WEBSTER) vs “the” (ASV, DARBY) vs “And having seen it” (YLT) vs “And the” (DRC)
lexicalv8 Translation of the exclamation of indignation — “To what purpose is” (KJV, ASV, YLT, WEBSTER, DRC) vs “Why” (WEB) vs “end was” (DARBY)
stylisticv10 (vv 10, 15, 17, 29, 48, 56, 58, 59, 69) Choice of conjunction — “When” (KJV, WEBSTER) vs “But” (ASV, DARBY) vs “And” (YLT, DRC) vs “However knowing this” (WEB)
grammaticalv10 Phrasing of the rhetorical question — “trouble ye the” (KJV, ASV, WEBSTER) vs “do you” (WEB) vs “do give trouble to” (YLT) vs “do trouble” (DARBY) vs “do you this” (DRC)
grammaticalv10 Preposition used for the action towards Jesus — “upon” (KJV, ASV, WEBSTER, DRC) vs “for” (WEB) vs “she wrought for” (YLT) vs “toward” (DARBY)
stylisticv12 Choice of preposition ('on' versus 'upon') — “on” (WEB, KJV, YLT, DARBY, WEBSTER) vs “upon” (ASV, DRC)
lexicalv13 Translation of the solemn declaration (Verily/Most certainly/Amen) — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
lexicalv13 Verb choice for addressing the disciples — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
lexicalv13 Translation of 'told' versus 'spoken of' — “told for” (KJV, WEBSTER, DRC) vs “spoken of” (ASV, YLT, DARBY) vs “spoken of as” (WEB)
lexicalv13 Translation of 'memorial' versus 'memory' — “memorial” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “memory” (DRC)
grammaticalv14 Phrasing of Judas going to the priests — “to” (WEB, WEBSTER, DRC) vs “Iscariot went unto” (KJV, ASV) vs “having gone” (YLT) vs “Iscariote to” (DARBY)
lexicalv15 Translation of the negotiation query — “are willing to” (ASV, YLT, DARBY) vs “will ye” (KJV, WEBSTER) vs “are you willing to” (WEB) vs “you” (DRC)
grammaticalv15 Choice of conditional versus coordinate conjunction — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “if” (WEB)
stylisticv15 (vv 15, 24, 34, 50, 62) Archaic 'unto' versus 'to' — “unto” (KJV, ASV, DRC) vs “to” (WEB, WEBSTER) vs “up to” (YLT, DARBY)
lexicalv15 Translation of establishing the price — “covenanted with him for” (KJV, WEBSTER) vs “weighed out him” (WEB) vs “weighed unto” (ASV) vs “weighed out to” (YLT) vs “appointed to” (DARBY) vs “appointed” (DRC)
lexicalv16 Translation of 'from that time' versus 'thenceforth' — “that time” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “thenceforth” (DRC)
stylisticv17 (vv 17, 62, 63) Archaic 'thee' versus 'you' — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
lexicalv17 (vv 17, 19) Translation of Passover versus Pasch — “passover” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “pasch” (DRC)
grammaticalv18 Directional phrasing for going into the city — “into” (WEB, KJV, ASV, DARBY, WEBSTER) vs “away to” (YLT) vs “ye” (DRC)
lexicalv18 Translation of the unspecified person — “man” (KJV, ASV, WEBSTER) vs “one” (YLT, DARBY) vs “certain person” (WEB) vs “certain” (DRC)
lexicalv18 (vv 18, 21, 29, 34, 64) Verb choice for speaking — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
lexicalv18 Translation of 'Teacher' versus 'Master' — “Master saith” (KJV, WEBSTER, DRC) vs “Teacher says” (WEB, DARBY) vs “Teacher” (ASV, YLT)
lexicalv18 Translation of the time being near — “at hand” (WEB, KJV, ASV, WEBSTER) vs “nigh near thee” (YLT) vs “near” (DARBY) vs “near with thee” (DRC)
lexicalv19 Translation of 'prepared' versus 'made ready' — “prepared” (WEB, YLT, DARBY, DRC) vs “they made ready” (KJV, ASV, WEBSTER)
textualv20 Inclusion of the possessive pronoun — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his” (DRC)
grammaticalv21 Tense phrasing for eating — “were eating” (WEB, ASV, DARBY, WEBSTER, DRC) vs “did eat” (KJV) vs “are eating” (YLT)
lexicalv21 (vv 21, 34) Translation of the solemn declaration — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
lexicalv21 Translation of betray or deliver up — “will” (WEB, WEBSTER) vs “shall betray” (KJV, ASV) vs “deliver” (YLT, DARBY) vs “is about to” (DRC)
lexicalv22 Translation of the address (Lord/Sir) — “Lord” (WEB, ASV, DARBY, DRC) vs “I” (KJV, WEBSTER) vs “Sir” (YLT)
grammaticalv23 Phrasing of dipping the hand — “that dippeth his hand” (KJV, WEBSTER, DRC) vs “who dipped” (WEB) vs “dipped” (ASV) vs “who did dip” (YLT) vs “dips” (DARBY)
grammaticalv24 Phrasing of the Son of Man's departure — “goeth” (KJV, WEBSTER) vs “goes even” (WEB) vs “even” (ASV) vs “doth indeed go” (YLT) vs “goes indeed according” (DARBY) vs “indeed” (DRC)
lexicalv24 Preposition choice (of/concerning) — “of” (WEB, KJV, ASV, DRC) vs “concerning” (YLT, DARBY, WEBSTER)
grammaticalv24 Preposition for agency (by/through) — “by” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV, YLT)
grammaticalv25 Relative pronoun phrasing — “who” (WEB, ASV, WEBSTER) vs “which betrayed” (KJV) vs “he who delivered” (YLT) vs “who delivered” (DARBY) vs “that” (DRC)
lexicalv25 Translation of 'Rabbi' versus 'Master' — “Rabbi” (WEB, ASV, YLT, DARBY, DRC) vs “I” (KJV, WEBSTER)
grammaticalv25 (vv 25, 31, 35, 38, 40, 45, 52, 64) Verb phrasing for speaking — “to” (WEB, WEBSTER) vs “saith to” (YLT, DRC) vs “said unto” (KJV) vs “saith” (ASV) vs “says to” (DARBY)
stylisticv25 (vv 25, 64) Archaic 'Thou hast' versus 'You have' — “Thou hast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “You” (WEB)
lexicalv26 Translation of the meal context — “eating” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “at supper” (DRC)
grammaticalv26 Finite verb versus participle for taking — “took” (WEB, KJV, ASV, WEBSTER, DRC) vs “having taken the” (YLT, DARBY)
grammaticalv26 Inclusion of possessive pronoun — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his” (DRC)
grammaticalv27 (vv 27, 37, 49) Conjunction versus pronoun — “and” (WEB, KJV, ASV, WEBSTER, DRC) vs “he” (YLT, DARBY)
grammaticalv27 Phrasing of the instruction to drink — “it” (KJV, ASV, DARBY, WEBSTER) vs “you drink” (WEB) vs “all” (YLT) vs “this” (DRC)
grammaticalv28 Singular versus plural for sin/sins — “sins” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “sin” (WEBSTER)
grammaticalv29 Choice of modal auxiliary — “will” (WEB, KJV, DARBY, WEBSTER, DRC) vs “shall” (ASV) vs “may” (YLT)
lexicalv29 Translation of 'until' versus 'from now on' — “until” (KJV, ASV, DARBY, WEBSTER, DRC) vs “from now on” (WEB) vs “till” (YLT)
grammaticalv29 Phrasing of the Father's kingdom — “my Father’s kingdom” (WEB, KJV, ASV, WEBSTER) vs “the of my Father” (DARBY, DRC) vs “the reign of Father” (YLT)
grammaticalv30 Directional prepositional phrasing — “to” (WEB, DARBY, WEBSTER) vs “out into the” (KJV, ASV) vs “forth to” (YLT) vs “unto” (DRC)
lexicalv30 Translation of the Mount of Olives — “of Olives” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “Olivet” (DRC)
grammaticalv31 Phrasing of the direct address — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “of you will” (WEB) vs “you” (DRC)
lexicalv31 (vv 31, 33) Translation of being offended/stumbled — “offended because of” (KJV, WEBSTER) vs “in” (ASV, DARBY) vs “made to stumble” (WEB) vs “stumbled at” (YLT) vs “scandalized in” (DRC)
lexicalv31 (vv 31, 34) Translation of 'this night' — “this night” (KJV, ASV, YLT, WEBSTER, DRC) vs “tonight” (WEB) vs “during” (DARBY)
lexicalv31 Translation of 'smite' versus 'strike' — “smite” (KJV, ASV, YLT, DARBY, WEBSTER) vs “strike” (WEB, DRC)
grammaticalv31 Choice of future auxiliary — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
grammaticalv32 Phrasing of the resurrection — “raised up” (WEB, ASV) vs “I am risen again” (KJV, WEBSTER) vs “my having” (YLT) vs “that shall be” (DARBY) vs “shall be” (DRC)
stylisticv32 Preposition 'into' versus 'to' — “into” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT, DARBY)
lexicalv33 Translation of the conditional conjunction — “Even if” (WEB, YLT) vs “Though” (KJV, WEBSTER) vs “If” (ASV, DARBY) vs “Although” (DRC)
grammaticalv35 (vv 35, 72) Phrasing of the denial — “will” (WEB, YLT, DRC) vs “not” (KJV, ASV, WEBSTER) vs “will in no wise” (DARBY)
grammaticalv36 Tense and word order for arriving — “cometh Jesus” (KJV, ASV, WEBSTER) vs “came” (WEB, DRC) vs “come” (YLT) vs “comes” (DARBY)
grammaticalv36 Prepositional phrasing for destination — “to” (WEB, DARBY, WEBSTER) vs “unto” (KJV, ASV) vs “doth Jesus to” (YLT) vs “into” (DRC)
grammaticalv36 Phrasing of the address to disciples — “said to his” (WEB) vs “saith unto the” (KJV) vs “his” (ASV) vs “he to” (YLT) vs “says to” (DARBY) vs “to” (WEBSTER) vs “he said to his” (DRC)
lexicalv36 Translation of 'while' versus 'till' — “while” (WEB, KJV, ASV, WEBSTER) vs “till having gone away” (YLT) vs “until” (DARBY) vs “till” (DRC)
lexicalv36 Translation of 'yonder' versus 'there' — “yonder” (ASV, WEBSTER, DRC) vs “there” (WEB) vs “go and” (KJV) vs “shall” (YLT) vs “away” (DARBY)
lexicalv37 Translation of 'be' versus 'grow' — “be” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “grow” (DRC)
lexicalv37 Translation of being severely troubled — “very heavy” (KJV, WEBSTER) vs “severely troubled” (WEB) vs “sore troubled” (ASV) vs “to be” (YLT) vs “deeply depressed” (DARBY) vs “to be sad” (DRC)
lexicalv38 Translation of 'tarry' versus 'stay' — “tarry ye” (KJV, WEBSTER) vs “abide” (ASV, YLT) vs “Stay” (WEB) vs “remain” (DARBY) vs “stay you” (DRC)
grammaticalv39 Phrasing of moving forward — “forward” (WEB, ASV) vs “And he went” (KJV, WEBSTER) vs “having gone forward” (YLT) vs “going forward” (DARBY) vs “going” (DRC)
stylisticv39 Choice of preposition — “on” (WEB, KJV, ASV, YLT, WEBSTER) vs “upon” (DARBY, DRC)
lexicalv39 Translation of 'cup' versus 'chalice' — “cup” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “chalice” (DRC)
lexicalv39 Translation of 'nevertheless' versus 'but' — “nevertheless” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “but” (DARBY)
lexicalv39 Translation of 'as' versus 'what' — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “what” (WEB)
lexicalv39 Translation of 'will' versus 'desire' — “will” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “desire” (WEB)
grammaticalv40 Phrasing of returning to disciples — “cometh unto the” (KJV, ASV, YLT) vs “came to” (WEB) vs “comes to” (DARBY) vs “to” (WEBSTER) vs “to his” (DRC)
grammaticalv40 Tense of the verb find — “findeth” (KJV, ASV, YLT, WEBSTER, DRC) vs “found” (WEB) vs “finds” (DARBY)
grammaticalv40 Sleeping versus asleep — “sleeping” (WEB, ASV, YLT, DARBY) vs “asleep” (KJV, WEBSTER, DRC)
grammaticalv41 Phrasing of entering temptation — “ye enter not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you don’t” (WEB) vs “may enter” (YLT)
lexicalv41 Translation of 'willing' versus 'forward' or 'ready' — “willing” (WEB, KJV, ASV, WEBSTER, DRC) vs “forward” (YLT) vs “ready” (DARBY)
grammaticalv42 Article choice and phrasing — “a” (WEB, ASV, YLT) vs “the” (KJV, WEBSTER, DRC) vs “going away a” (DARBY)
grammaticalv42 Phrasing of going away again — “he went away” (WEB, ASV) vs “and” (KJV, WEBSTER) vs “having gone away he” (YLT) vs “he” (DARBY) vs “he went” (DRC)
lexicalv42 Phrasing of the cup not passing — “cannot” (ASV, YLT, DARBY) vs “cup may not” (KJV, WEBSTER) vs “can’t” (WEB) vs “chalice” (DRC)
lexicalv42 Translation of 'thy will' — “thy will” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your desire” (WEB)
grammaticalv43 Sleeping versus asleep again — “sleeping” (WEB, ASV, YLT, DARBY, DRC) vs “asleep again” (KJV, WEBSTER)
lexicalv44 Translation of 'same words', 'word', or 'thing' — “same words” (WEB, KJV, ASV, WEBSTER) vs “word” (YLT) vs “thing” (DARBY) vs “selfsame word” (DRC)
grammaticalv45 Phrasing of the return — “cometh” (WEBSTER, DRC) vs “came” (WEB) vs “to his” (KJV) vs “the” (ASV) vs “unto” (YLT) vs “comes the” (DARBY)
interpretivev45 Punctuation as statement versus question — “Sleep on now” (KJV, ASV, DARBY, WEBSTER) vs “Are you still sleeping” (WEB) vs “henceforth” (YLT) vs “ye” (DRC)
grammaticalv45 Phrasing of taking rest — “take your rest behold” (KJV, ASV, DARBY, WEBSTER, DRC) vs “resting” (WEB) vs “lo” (YLT)
lexicalv45 Translation of 'at hand' — “is at hand” (WEB, KJV, ASV, WEBSTER, DRC) vs “hath come nigh” (YLT) vs “has drawn nigh” (DARBY)
lexicalv45 Translation of being betrayed or delivered up — “is betrayed into” (WEB, KJV, ASV, WEBSTER) vs “delivered up to” (YLT) vs “delivered up” (DARBY) vs “shall be” (DRC)
grammaticalv47 Phrasing of 'while he was still speaking' — “yet spake lo” (KJV, ASV) vs “was still speaking behold” (WEB) vs “is speaking” (YLT) vs “was speaking behold” (DARBY) vs “was speaking” (WEBSTER) vs “spoke behold” (DRC)
lexicalv47 Translation of 'multitude' versus 'crowd' — “multitude” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “crowd” (DARBY)
lexicalv47 Translation of 'staves', 'sticks', or 'clubs' — “staves” (KJV, ASV) vs “sticks” (YLT, DARBY) vs “clubs” (WEB) vs “staffs” (WEBSTER) vs “clubs sent” (DRC)
lexicalv47 (vv 47, 57) Translation of 'elders' versus 'ancients' — “elders” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the ancients” (DRC)
grammaticalv48 Phrasing of 'the one who betrayed' — “that betrayed” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB) vs “who did deliver” (YLT) vs “delivered” (DARBY)
grammaticalv48 Tense of giving the sign — “gave” (KJV, ASV, WEBSTER, DRC) vs “had given” (WEB) vs “up did give” (YLT) vs “up had given” (DARBY)
stylisticv48 Whomsoever versus whoever — “Whomsoever” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Whoever” (WEB)
lexicalv48 Translation of the command to seize him — “hold” (KJV, WEBSTER, DRC) vs “is the one Seize” (WEB) vs “take” (ASV) vs “lay on” (YLT) vs “it is seize” (DARBY)
grammaticalv49 Phrasing of approaching Jesus — “And forthwith he came” (KJV, WEBSTER) vs “Immediately” (WEB) vs “straightway” (ASV) vs “immediately having come” (YLT) vs “immediately coming up” (DARBY) vs “coming” (DRC)
lexicalv49 Translation of the greeting — “Rabbi” (ASV, YLT, DARBY, DRC) vs “Hail master” (KJV, WEBSTER) vs “Greetings Rabbi” (WEB)
lexicalv49 Translation of the kiss — “kissed” (WEB, KJV, ASV, YLT, WEBSTER) vs “covered” (DARBY) vs “he” (DRC)
stylisticv50 Preposition 'on' versus 'upon' — “on” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “upon” (DARBY)
lexicalv50 Translation of laying hold or seizing — “took” (WEB, KJV, ASV, WEBSTER) vs “hold on” (YLT) vs “seized” (DARBY) vs “held” (DRC)
grammaticalv51 Phrasing of the demonstrative pronoun — “that” (ASV, DRC) vs “those” (YLT, DARBY) vs “those who” (WEB) vs “them which were” (KJV) vs “who” (WEBSTER)
grammaticalv51 Phrasing of drawing the sword — “stretched out his” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having forth the” (YLT) vs “stretching forth” (DRC)
lexicalv51 Translation of striking the servant — “struck a servant” (KJV, WEBSTER) vs “the” (WEB) vs “smote the” (ASV) vs “having the” (YLT) vs “smiting the bondman” (DARBY) vs “striking the” (DRC)
lexicalv51 Phrasing of cutting off the ear — “priest cut” (WEB, DRC) vs “high priest’s and smote” (KJV) vs “priest struck” (ASV) vs “chief priest he took” (YLT) vs “priest took” (DARBY) vs “priest” (WEBSTER)
lexicalv52 Phrasing of putting the sword away — “Put up again thy” (KJV, ASV, WEBSTER, DRC) vs “your” (WEB) vs “Turn back” (YLT) vs “Return” (DARBY)
grammaticalv52 Pronoun for the sword's place — “its” (ASV, WEBSTER, DRC) vs “to its” (YLT, DARBY) vs “back its” (WEB) vs “into his” (KJV)
lexicalv52 Preposition for perishing by the sword — “shall perish with” (KJV, ASV, DRC) vs “by” (YLT, DARBY, WEBSTER) vs “will die by” (WEB)
grammaticalv53 Phrasing of 'Do you think' — “Thinkest thou” (KJV, WEBSTER, DRC) vs “Or” (ASV, DARBY) vs “Or do you think” (WEB) vs “dost think” (YLT)
lexicalv53 Translation of God sending angels — “will” (WEBSTER, DRC) vs “would even now send” (WEB) vs “shall presently give” (KJV) vs “even now send” (ASV) vs “will place beside” (YLT) vs “will furnish” (DARBY)
grammaticalv54 Choice of modal verb — “shall” (KJV, WEBSTER, DRC) vs “should” (ASV, DARBY) vs “would” (WEB) vs “may” (YLT)
lexicalv54 Translation of how it must be — “must be” (KJV, ASV, DARBY, WEBSTER) vs “so” (WEB) vs “behoveth to happen” (YLT) vs “done” (DRC)
lexicalv55 Prepositional phrasing (against versus as to) — “against” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “it were to” (DRC)
grammaticalv56 Tense for 'this was done/happened' — “was done” (KJV, WEBSTER, DRC) vs “is come to pass” (ASV, DARBY) vs “has happened” (WEB) vs “hath come to pass” (YLT)
grammaticalv56 Modal auxiliary choice — “might” (WEB, KJV, ASV, WEBSTER, DRC) vs “may” (YLT, DARBY)
lexicalv56 Translation of 'forsook' versus 'left' — “left” (WEB, ASV, DARBY) vs “forsook” (KJV, WEBSTER) vs “having left” (YLT) vs “all leaving” (DRC)
lexicalv57 Translation of the destination (house of Caiaphas) — “away to Caiaphas” (WEB, KJV, DARBY, WEBSTER) vs “the house of” (ASV) vs “unto” (YLT) vs “Caiphas” (DRC)
lexicalv57 Translation of 'assembled' versus 'gathered together' — “assembled” (KJV, DARBY, WEBSTER, DRC) vs “gathered together” (WEB, ASV, YLT)
grammaticalv58 Verb phrasing for entering — “entered” (WEB, ASV) vs “went” (KJV, WEBSTER) vs “having gone” (YLT) vs “entering” (DARBY) vs “going” (DRC)
lexicalv58 Translation of 'officers/servants' — “officers” (WEB, ASV, YLT, DARBY) vs “servants to” (KJV, WEBSTER) vs “that he might” (DRC)
lexicalv59 Translation of the council or sanhedrim — “whole” (WEB, ASV, DRC) vs “council sought” (KJV, WEBSTER) vs “were seeking” (YLT) vs “whole sanhedrim” (DARBY)
lexicalv59 Translation of 'witness' versus 'testimony' — “witness” (KJV, ASV, YLT, DARBY, DRC) vs “testimony” (WEB, WEBSTER)
grammaticalv59 Phrasing of the purpose to put him to death — “that they might” (WEB, ASV, YLT, DRC) vs “to” (KJV, WEBSTER) vs “so that they might” (DARBY)
lexicalv61 Translation of 'This fellow', 'man', or 'one' — “man” (WEB, ASV, WEBSTER, DRC) vs “This fellow” (KJV) vs “one” (YLT) vs “He” (DARBY)
grammaticalv62 Phrasing of standing/rising up — “stood up” (WEB, ASV) vs “arose and” (KJV, WEBSTER) vs “having stood up” (YLT) vs “standing up” (DARBY) vs “rising up” (DRC)
lexicalv62 Translation of 'witness' versus 'testify' — “witness” (KJV, ASV, YLT, DARBY, DRC) vs “testify” (WEB, WEBSTER)
lexicalv63 Translation of keeping silent — “held his peace And” (KJV, ASV, WEBSTER, DRC) vs “was silent” (YLT, DARBY) vs “stayed silent” (WEB)
grammaticalv63 Phrasing of 'thou tell us' — “thou tell” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “mayest say to” (YLT)
grammaticalv63 Phrasing of 'whether you are' — “art” (ASV, WEBSTER) vs “if art” (YLT, DARBY) vs “you are” (WEB) vs “whether thou be” (KJV) vs “if” (DRC)
lexicalv64 Translation of 'nevertheless' — “nevertheless” (KJV, ASV, YLT, WEBSTER) vs “so” (WEB) vs “Moreover” (DARBY) vs “it” (DRC)
lexicalv64 Translation of 'hereafter/from now on' — “Hereafter shall ye” (KJV, WEBSTER) vs “after this you will” (WEB) vs “Henceforth shall” (ASV) vs “shall” (YLT) vs “From henceforth shall” (DARBY) vs “you” (DRC)
stylisticv64 Preposition 'on' versus 'at' — “on” (KJV, YLT, WEBSTER, DRC) vs “at” (WEB, ASV, DARBY)
lexicalv64 Preposition for the clouds — “on” (WEB, ASV, DARBY) vs “in” (KJV, WEBSTER, DRC) vs “upon” (YLT)
lexicalv64 Translation of 'heaven' versus 'sky' — “heaven” (KJV, ASV, DARBY, WEBSTER, DRC) vs “the sky” (WEB) vs “the” (YLT)
lexicalv65 Translation of 'rent' versus 'tore' — “high priest rent” (KJV, ASV, DARBY, WEBSTER) vs “tore” (WEB) vs “chief” (YLT) vs “priests” (DRC)
lexicalv65 Translation of 'clothes' versus 'garments' — “clothes” (KJV, DARBY, WEBSTER) vs “garments” (ASV, YLT, DRC) vs “clothing” (WEB)
lexicalv65 Phrasing of needing further witnesses — “of” (KJV, ASV, WEBSTER, DRC) vs “need any more” (WEB) vs “yet” (YLT) vs “any more” (DARBY)
lexicalv65 Translation of the blasphemy — “his blasphemy” (WEB, KJV, WEBSTER) vs “the” (ASV, DARBY, DRC) vs “evil speaking” (YLT)
lexicalv66 Translation of 'guilty of' or 'worthy of death' — “worthy” (WEB, ASV, YLT) vs “guilty” (KJV, WEBSTER, DRC) vs “liable to the penalty” (DARBY)
grammaticalv67 Past tense of spit — “spit” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “spat” (WEB)
lexicalv68 Translation of 'Prophesy/Declare' — “to” (WEB, DARBY, WEBSTER) vs “Prophesy unto” (KJV, ASV, DRC) vs “Declare to” (YLT)
grammaticalv69 Phrasing of sitting outside — “sat without” (KJV, DARBY, WEBSTER, DRC) vs “was sitting” (ASV, YLT) vs “was sitting outside” (WEB)
lexicalv69 Translation of 'maid' versus 'damsel' — “maid” (WEB, ASV, DARBY) vs “a damsel” (KJV, WEBSTER) vs “there” (YLT, DRC)
stylisticv69 Prepositional phrasing — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “near to” (YLT)
grammaticalv69 Phrasing of 'You also were' — “Thou also wast” (KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY) vs “You were” (WEB)
lexicalv69 Translation of 'of Galilee' versus 'Galilean' — “of Galilee” (KJV, YLT, WEBSTER) vs “the Galilean” (WEB, DRC) vs “the Galilæan” (ASV) vs “the Galilaean” (DARBY)
grammaticalv70 Phrasing of 'I do not know' — “know not” (KJV, ASV, WEBSTER, DRC) vs “don’t” (WEB) vs “have known” (YLT) vs “do know” (DARBY)
lexicalv70 Translation of 'what you say/are talking about' — “thou sayest” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you are talking about” (WEB)
grammaticalv71 Phrasing of going out to the porch — “was gone out into” (KJV, ASV) vs “had” (DARBY, WEBSTER) vs “had onto” (WEB) vs “having forth to” (YLT) vs “went of” (DRC)
lexicalv71 Translation of 'porch/gate/entrance' — “porch another maid” (KJV, ASV, WEBSTER) vs “someone else” (WEB) vs “female” (YLT) vs “entrance” (DARBY) vs “gate” (DRC)
lexicalv71 Translation of 'This man/fellow' — “man was” (WEB, ASV, DARBY, DRC) vs “fellow was also” (KJV) vs “one” (YLT) vs “man” (WEBSTER)
lexicalv71 Translation of 'of Nazareth/the Nazaraean' — “of Nazareth” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “the Nazaraean” (DARBY)
grammaticalv72 Phrasing of not knowing — “do not know” (KJV, DARBY, WEBSTER) vs “not” (ASV, DRC) vs “don’t” (WEB) vs “have known” (YLT)
grammaticalv73 Pronoun and adverb usage — “thy” (KJV, ASV, WEBSTER) vs “even” (YLT, DRC) vs “your” (WEB) vs “also” (DARBY)
lexicalv73 Translation of speech betraying him — “makes you known” (WEB) vs “bewrayeth thee” (KJV) vs “maketh known” (ASV) vs “doth make manifest” (YLT) vs “makes manifest” (DARBY) vs “betrayeth” (WEBSTER) vs “doth discover” (DRC)
grammaticalv75 Phrasing of Peter remembering — “Jesus had” (WEB, ASV) vs “word of Jesus which” (KJV) vs “saying he having” (YLT) vs “who had” (DARBY) vs “who” (WEBSTER) vs “he had” (DRC)
grammaticalv75 Phrasing of weeping bitterly and denying thrice — “thrice And” (KJV, ASV, DARBY, WEBSTER) vs “three times Then” (WEB) vs “having gone without” (YLT) vs “going forth” (DRC)

Langkah 6Sintesis — klaim atomik, menurut rumpun, bukan jumlah kursi

Setiap pernyataan dipecah menjadi klaim terkecil yang dapat diuji; setiap profil yang memenuhi syarat memberikan status MENDUKUNG / MENOLAK / BERSYARAT / DIAM pada masing-masing klaim.

Konsensus

Several traditions emphasize that the events of Jesus' betrayal and arrest unfold specifically to fulfill the Scriptures of the prophets. The interpretation of the Last Supper is heavily disputed, dividing traditions that affirm the Words of Institution literally effect the Real Presence of Christ, those that see the elements as instruments of spiritual participation without physical transformation, and those that maintain a purely symbolic memorial ordinance. Christ's prayer in Gethsemane is similarly disputed regarding whether his submission demonstrates two distinct natural wills or a single unified operation, though several traditions use his call to watch and pray as a basis for structured nighttime vigils. Jesus' command to put away the sword is also disputed between groups that permit legitimate state authority and those that insist on a universal prohibition against lethal violence. Finally, the lessons of Peter's denial are disputed, with traditions divided over whether his failure illustrates an absolute reliance on preserving grace or the necessity of ongoing human vigilance against backsliding.

Spesifik rumpun — karakteristik dari satu rumpun

Jesus' call to the disciples to watch and pray with him forms the basis for structured nighttime vigils and Altar of Repose devotions.
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- Catholic · AFFIRM
  “Holy Thursday's Mass of the Lord's Supper commemorates the institution of the Eucharist, culminating in the transfer of the Eucharist to the Altar of Repose, where the faithful practice the 'Holy Hour' in direct response to Christ's plea to 'watch with me one hour' (v. 40).”
- Oriental Orthodox · QUALIFY
  “Gethsemane is commemorated with long vigils emphasizing Christ's voluntary suffering for humanity.”
- Anglican / Episcopal · AFFIRM
  “On Maundy Thursday, following the stripping of the altar, parishes frequently maintain an 'Altar of Repose' or a 'Watch,' directly applying Jesus' agonizing question to Peter, 'What, could ye not watch with me one hour?' (v. 40), as an invitation to silent, nocturnal prayer.”
The liturgical juxtaposition of the anointing woman and Judas serves as a warning against avarice and the unworthy reception of the Eucharist.
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- Catholic · AFFIRM
  “In Eastern Catholic hymnography for Holy Wednesday and Thursday, there is a stark, repetitive contrast drawn between the devotion of the anointing woman (vv. 6-13) and the avarice of Judas (vv. 14-16), warning communicants not to approach the chalice with a traitorous heart.”
- Eastern Orthodox · AFFIRM
  “Chrysostom also sharply contrasts the repentance of the anointing woman with the avarice of Judas, noting how proximity to Christ without a pure heart leads to spiritual ruin.”
- Oriental Orthodox · QUALIFY
  “The anointing at Bethany is contrasted liturgically with Judas's betrayal to emphasize themes of spiritual greed versus sacrificial love, particularly observed on Covenant Wednesday and Thursday.”
The narrative emphasizes that the events of Jesus' betrayal and arrest unfold specifically to fulfill the Scriptures of the prophets.
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- Anglican / Episcopal · AFFIRM
  “It concludes with his betrayal, arrest, trial before the Sanhedrim, and Peter's tragic threefold denial, demonstrating the fulfillment of Jesus' own prophecies and scriptural patterns.”
- Reformed / Presbyterian · AFFIRM
  “Following his arrest, which Jesus explicitly notes must happen so the Scriptures might be fulfilled, he faces the Sanhedrin.”
- Baptist · AFFIRM
  “Matthew 26 narrates the immediate prelude to Jesus's crucifixion, emphasizing his sovereign orchestration of his own death in fulfillment of Scripture.”
- Restorationist / Churches of Christ · AFFIRM
  “The narrative underscores Jesus' sovereign foreknowledge, his voluntary submission to the Father's will, and the explicit fulfillment of prophetic scripture regarding the smiting of the shepherd.”

Spesifik tradisi — hanya satu tradisi

The shedding of Christ's blood 'for the remission of sins' establishes the doctrine of penal substitutionary atonement.
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- Baptist · AFFIRM
  “Furthermore, Christ's statement that his blood is 'shed for many for the remission of sins' (v. 28) is a cornerstone for the tradition's emphasis on penal substitutionary atonement, famously preached by Charles Spurgeon as the objective basis for personal conversion.”
The grammatical phrase 'for the remission of sins' in relation to Christ's blood establishes a parallel demonstrating that baptism is also a condition for salvation.
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- Restorationist / Churches of Christ · AFFIRM
  “The phrase 'for the remission of sins' (v. 28) is central to the tradition's soteriological polemics; commentators like J.W. McGarvey famously highlighted that the original Greek phrase is identical to the instruction for baptism in Acts 2:38, arguing that if Christ's blood was shed in order to obtain remission of sins, then baptism is likewise a condition to obtain it.”
The Lord's Supper functions as a primary means of grace and establishes the biblical basis for an open communion table.
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- Methodist / Wesleyan / Holiness · AFFIRM
  “Because the sacrament is viewed as both confirming grace for the believer and a 'converting ordinance' for the seeker, the Methodist tradition typically practices an 'open table,' drawing on Jesus' inclusive command to 'Drink ye all of it' (verse 27).”
- Seventh-day Adventist · QUALIFY
  “The Lord's Supper is a symbolic memorial pointing forward to the Second Advent and is practiced as an open communion.”
The authorized elements for the Lord's Supper must strictly be unleavened bread and the 'fruit of the vine' based on the biblical pattern.
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- Restorationist / Churches of Christ · AFFIRM
  “The elements are strictly defined by the text: unleavened bread (inferred from the Passover setting) and the 'fruit of the vine' (v. 29).”
The disciples' question about who would betray Jesus mandates rigorous personal self-examination prior to partaking of communion.
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- Reformed / Presbyterian · AFFIRM
  “Pastorally, the disciples' uniform question, 'Is it I, Lord?' (verse 22) is used to call communicants to rigorous self-examination before partaking of the table.”
The blood of the new covenant signifies the definitive abrogation of the Old Testament Law.
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- Restorationist / Churches of Christ · AFFIRM
  “Furthermore, the 'blood of the new covenant' (v. 28) is read as the definitive marker that separates the abrogated Law of Moses from the newly established Law of Christ.”
Jesus and the disciples singing a hymn provides a binding apostolic pattern for a cappella worship, precluding the use of mechanical instruments.
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- Restorationist / Churches of Christ · AFFIRM
  “Additionally, the note that Jesus and the disciples 'sung a hymn' (v. 30) is frequently cited in sermons and teaching as an authoritative apostolic example of vocal praise, serving as a key proof-text to support the tradition's distinctive practice of a cappella worship without mechanical instruments.”
Christ's agony in Gethsemane reflects a cosmic struggle in which he faced the prospect of eternal separation from the Father due to bearing the world's sin.
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- Seventh-day Adventist · AFFIRM
  “Christ's agony in Gethsemane involved the temptation to abandon humanity and the fear of eternal separation from the Father due to bearing the world's sin.”
The command to 'watch and pray' is an eschatological imperative for believers living in the last days.
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- Seventh-day Adventist · AFFIRM
  “Pastors frequently invoke Christ's warning to watch and pray as an eschatological imperative for believers living in the time of the end, urging dependence on the Holy Spirit against the weakness of the flesh.”
Jesus' rebuke of Peter's sword serves as a mandate for religious liberty and non-coercion in matters of faith.
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- Baptist · AFFIRM
  “Thinkers like Roger Williams argued from such passages that the gospel must never be advanced or defended by the coercive power of the state's sword, cementing liberty of conscience as a core Baptist distinctive.”
Jesus' silence and non-retaliation before the Sanhedrin establishes the normative pattern of nonresistance for the persecuted church.
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- Anabaptist / Mennonite · AFFIRM
  “The suffering of Jesus before the Sanhedrin, where he remains largely silent before false witnesses, is held up as the pattern for the persecuted church; believers are taught to expect worldly hostility and to respond without retaliation.”
Christ's response to the high priest concerning the Son of Man coming on the clouds is a literal prophecy of His visible return at the Second Advent.
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- Seventh-day Adventist · AFFIRM
  “Christ's declaration to Caiaphas about the Son of Man coming on the clouds is read as a literal prophecy of His visible return in glory, which will ultimately vindicate Him before His earthly judges and the universe.”
Peter's denial proves the insufficiency of human willpower and the absolute necessity of the subsequent Baptism in the Holy Spirit for bold witness.
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- Classical Trinitarian Pentecostal · AFFIRM
  “Pentecostal theologians assert that the disciples' inability to 'watch and pray' and Peter's denial before a servant girl vividly demonstrate the inadequacy of human willpower apart from the Pentecostal enduement of power.”

Diperdebatkan — satu rumpun beragam, atau antar-rumpun saling mendukung vs menolak

The Last Supper inaugurates the New Covenant by identifying the bread and wine as Christ's body and blood.
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siapa mengatakan apa (10)
- Catholic · AFFIRM
  “The words of institution (vv. 26-28) are understood literally as establishing the New Covenant, the Real Presence of Christ, and the sacrifice of the Mass.”
- Eastern Orthodox · AFFIRM
  “Jesus institutes a new covenant meal using bread and wine (Matthew 26:26-28) and models agonizing obedience in Gethsemane (Matthew 26:36-46) before being arrested, unjustly tried before the Sanhedrin (Matthew 26:57-68), and denied by Peter (Matthew 26:69-75).”
- Oriental Orthodox · AFFIRM
  “It details the preparation and observance of the Passover, where Jesus institutes the new covenant in his body and blood.”
- Anglican / Episcopal · AFFIRM
  “Jesus reinterprets the Passover meal, identifying the bread and wine with his body and blood, thereby inaugurating a new covenant for the remission of sins.”
- Lutheran · AFFIRM
  “Central to the chapter is the Last Supper, where Jesus institutes a new covenant meal using bread and wine, identifying them as His body and blood given for the remission of sins.”
- Reformed / Presbyterian · AFFIRM
  “Jesus shares the Passover meal with his disciples, during which he identifies the bread as his body and the cup as his blood of the new covenant, poured out for the remission of sins.”
- Baptist · QUALIFY
  “The 1689 Second London Confession of Faith firmly rejects any notion of transubstantiation or consubstantiation, reading 'this is my body' (v. 26) as a memorial symbol.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The chapter details the Last Supper, where Jesus identifies the bread and wine as His body and blood of the new covenant, and predicts Judas's betrayal.”
- Classical Trinitarian Pentecostal · AFFIRM
  “During the Passover meal, Jesus institutes the New Covenant in his body and blood.”
- Seventh-day Adventist · QUALIFY
  “Regarding the Last Supper, the tradition views the bread and wine as symbols in a memorial ordinance, explicitly rejecting transubstantiation.”
The Words of Institution literally and objectively effect the Real Presence of Christ's body and blood in the elements.
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siapa mengatakan apa (10)
- Catholic · AFFIRM
  “In Eastern Catholic theology, John Chrysostom’s 'Homilies on Matthew' emphasizes that while the priest speaks the words, it is Christ’s own declaration—'This is my body'—that effects the transformation of the gifts across time.”
- Eastern Orthodox · AFFIRM
  “Regarding the Mystical Supper, John Chrysostom notes that Christ's declaration 'This is my body' (Matthew 26:26) is not a mere historical utterance but the living word that continuously effects the transformation of the Eucharistic elements.”
- Oriental Orthodox · AFFIRM
  “The institution of the Eucharist is equally central, understood not merely as memorial but as the true, life-giving flesh of the Word, indivisibly united with divinity, given for the remission of sins.”
- Anglican / Episcopal · QUALIFY
  “The interpretation of 'this is my body' (v. 26) has historically spanned a broad spectrum within the communion. Anglo-Catholics have read these verses as affirming a real, objective presence of Christ in the elements, while Evangelical Anglicans emphasize the 'remission of sins' (v. 28) and a memorialist or reception-based understanding.”
- Lutheran · AFFIRM
  “They are not merely an historical recount but are viewed as performative words that consecrate the elements by the command of Christ.”
- Reformed / Presbyterian · DENY
  “It reads the passage as establishing the bread and wine as signs and seals of the covenant that believers receive by faith, explicitly rejecting the Roman Catholic doctrine of transubstantiation by maintaining that the elements remain physically unchanged.”
- Baptist · DENY
  “The 1689 Second London Confession of Faith firmly rejects any notion of transubstantiation or consubstantiation, reading 'this is my body' (v. 26) as a memorial symbol.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “John and Charles Wesley celebrated the sacrament not merely as a memorial, but as a primary 'means of grace' that genuinely conveys Christ's spiritual presence.”
- Anabaptist / Mennonite · DENY
  “Furthermore, the Last Supper (vv. 26-29) is received not as a localized mystical sacrifice, but as a memorial ordinance.”
- Seventh-day Adventist · DENY
  “Regarding the Last Supper, the tradition views the bread and wine as symbols in a memorial ordinance, explicitly rejecting transubstantiation.”
The bread and wine in the Lord's Supper serve as signs, seals, or instruments of spiritual participation in Christ without undergoing physical transformation.
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siapa mengatakan apa (8)
- Catholic · DENY
  “The Council of Trent explicitly cites these verses to define transubstantiation.”
- Eastern Orthodox · DENY
  “Regarding the Mystical Supper, John Chrysostom notes that Christ's declaration 'This is my body' (Matthew 26:26) is not a mere historical utterance but the living word that continuously effects the transformation of the Eucharistic elements.”
- Oriental Orthodox · DENY
  “The institution of the Eucharist is equally central, understood not merely as memorial but as the true, life-giving flesh of the Word, indivisibly united with divinity, given for the remission of sins.”
- Anglican / Episcopal · QUALIFY
  “Richard Hooker articulated a characteristic classical Anglican synthesis, arguing that rather than debating the precise metaphysical mechanics of the bread and wine, the faithful should focus on the instrumental efficacy of the sacrament as a means of spiritual participation in Christ.”
- Lutheran · DENY
  “The tradition categorically rejects both the Reformed symbolic interpretation (which argues 'is' means 'represents') and the Roman Catholic doctrine of transubstantiation, maintaining instead that Christ's true body and blood are objectively present 'in, with, and under' the bread and wine.”
- Reformed / Presbyterian · AFFIRM
  “It reads the passage as establishing the bread and wine as signs and seals of the covenant that believers receive by faith, explicitly rejecting the Roman Catholic doctrine of transubstantiation by maintaining that the elements remain physically unchanged.”
- Baptist · QUALIFY
  “John Gill's commentaries reinforced this, arguing that the elements represent, rather than become, the body and blood of Christ, serving to nourish faith spiritually rather than physically.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The bread and wine instituted at the Last Supper function as a perpetual means of grace, conveying the spiritual reality of the new covenant to the participant.”
The Lord's Supper is a purely symbolic memorial ordinance that involves no physical transformation or objective real presence of Christ in the elements.
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siapa mengatakan apa (10)
- Catholic · DENY
  “The words of institution (vv. 26-28) are understood literally as establishing the New Covenant, the Real Presence of Christ, and the sacrifice of the Mass.”
- Eastern Orthodox · DENY
  “Regarding the Mystical Supper, John Chrysostom notes that Christ's declaration 'This is my body' (Matthew 26:26) is not a mere historical utterance but the living word that continuously effects the transformation of the Eucharistic elements.”
- Oriental Orthodox · DENY
  “The institution of the Eucharist is equally central, understood not merely as memorial but as the true, life-giving flesh of the Word, indivisibly united with divinity, given for the remission of sins.”
- Anglican / Episcopal · QUALIFY
  “The interpretation of 'this is my body' (v. 26) has historically spanned a broad spectrum within the communion. Anglo-Catholics have read these verses as affirming a real, objective presence of Christ in the elements, while Evangelical Anglicans emphasize the 'remission of sins' (v. 28) and a memorialist or reception-based understanding.”
- Lutheran · DENY
  “The tradition categorically rejects both the Reformed symbolic interpretation (which argues 'is' means 'represents') and the Roman Catholic doctrine of transubstantiation, maintaining instead that Christ's true body and blood are objectively present 'in, with, and under' the bread and wine.”
- Reformed / Presbyterian · QUALIFY
  “It reads the passage as establishing the bread and wine as signs and seals of the covenant that believers receive by faith, explicitly rejecting the Roman Catholic doctrine of transubstantiation by maintaining that the elements remain physically unchanged.”
- Baptist · AFFIRM
  “The words 'this is my body' institute a memorial ordinance, not a physical transformation of the elements into Christ's actual flesh and blood.”
- Methodist / Wesleyan / Holiness · DENY
  “John and Charles Wesley celebrated the sacrament not merely as a memorial, but as a primary 'means of grace' that genuinely conveys Christ's spiritual presence.”
- Anabaptist / Mennonite · AFFIRM
  “Furthermore, the Last Supper (vv. 26-29) is received not as a localized mystical sacrifice, but as a memorial ordinance.”
- Seventh-day Adventist · AFFIRM
  “Regarding the Last Supper, the tradition views the bread and wine as symbols in a memorial ordinance, explicitly rejecting transubstantiation.”
The shedding of Christ's blood 'for the remission of sins' denotes a singular, finished oblation, precluding any need for repeated propitiatory sacrifices in the church.
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siapa mengatakan apa (2)
- Catholic · DENY
  “The words of institution (vv. 26-28) are understood literally as establishing the New Covenant, the Real Presence of Christ, and the sacrifice of the Mass.”
- Anglican / Episcopal · AFFIRM
  “Furthermore, Article XXXI of the Thirty-Nine Articles draws heavily on the theology underlying verse 28, insisting that Christ's death is the 'perfect redemption, propitiation, and satisfaction' for sin, explicitly rejecting any concept of the Eucharist as a repeated, propitiatory sacrifice.”
The Words of Institution must be recited in worship as the performative words or necessary scriptural authorization to consecrate the Lord's Supper.
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siapa mengatakan apa (7)
- Catholic · AFFIRM
  “Verses 26-28 provide the essential formula of consecration in the Eucharistic Prayers of the Roman Missal and the Byzantine Divine Liturgies.”
- Eastern Orthodox · AFFIRM
  “On Holy Thursday, the Vesperal Liturgy commemorates the Mystical Supper, where the words of institution (Matthew 26:26-28) form the heart of the Anaphora.”
- Oriental Orthodox · AFFIRM
  “The words of institution are recited dynamically in the Anaphora, drawing believers into the upper room.”
- Anglican / Episcopal · AFFIRM
  “The Words of Institution (vv. 26-28) form the indispensable core of the Anglican consecration prayer, established by Thomas Cranmer.”
- Lutheran · AFFIRM
  “In Lutheran application, the Words of Institution from this chapter are chanted or spoken by the pastor at the altar during every Divine Service. They are not merely an historical recount but are viewed as performative words that consecrate the elements by the command of Christ.”
- Reformed / Presbyterian · AFFIRM
  “In Reformed worship, verses 26-29 are frequently recited as the words of institution during the administration of the Lord's Supper, satisfying the regulative principle's demand for explicit biblical warrant for the sacraments.”
- Baptist · QUALIFY
  “Baptist congregations regularly recite verses 26-29 during the observance of the Lord's Supper, using the text to call believers to self-examination, to vividly remember the historical cross, and to look forward to the eschatological banquet ('until that day when I drink it new with you', v. 29).”
Christ's prayer in Gethsemane demonstrates that he possesses two distinct natural wills, with his human will freely submitting to his divine will.
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siapa mengatakan apa (4)
- Catholic · AFFIRM
  “Maximus the Confessor uses Christ’s prayer ('not as I will, but as thou wilt') to demonstrate that the Incarnate Word possesses a distinct human will that freely and perfectly submits to the divine will, a teaching confirmed by the Third Council of Constantinople.”
- Eastern Orthodox · AFFIRM
  “The Gethsemane prayer, 'not as I will, but as thou wilt' (Matthew 26:39), is the crucial locus for the Sixth Ecumenical Council's affirmation of dyothelitism (two wills in Christ).”
- Oriental Orthodox · DENY
  “Against later dyothelite interpretations that posit two distinct wills in Christ, the tradition relies on Cyril of Alexandria and Severus of Antioch to maintain that Christ's expressions of fear and submission in Gethsemane do not indicate a divided subjectivity.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “For John Wesley, Christian perfection is not a state of flawless performance but the complete consecration of the human will to the divine will.”
Christ's prayer in Gethsemane demonstrates the single, unified operation of the incarnate Word, rejecting any division of Christ into two distinct acting subjects.
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siapa mengatakan apa (3)
- Catholic · DENY
  “Gethsemane (vv. 39-42) serves as the primary scriptural locus for dyothelitism; Maximus the Confessor uses Christ’s prayer ('not as I will, but as thou wilt') to demonstrate that the Incarnate Word possesses a distinct human will that freely and perfectly submits to the divine will, a teaching confirmed by the Third Council of Constantinople.”
- Eastern Orthodox · DENY
  “The Gethsemane prayer, 'not as I will, but as thou wilt' (Matthew 26:39), is the crucial locus for the Sixth Ecumenical Council's affirmation of dyothelitism (two wills in Christ).”
- Oriental Orthodox · AFFIRM
  “The prayer in Gethsemane demonstrates the single, unified operation of the incarnate Word, rejecting any division of Christ into two distinct acting subjects.”
Christ's agony in Gethsemane proves the reality of his human nature shrinking from divine wrath while bearing the penalty for sin.
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siapa mengatakan apa (4)
- Eastern Orthodox · QUALIFY
  “Maximus the Confessor and John of Damascus emphasize that Christ possessed a true human will that naturally shrank from death, yet freely and flawlessly submitted to the divine will, thereby healing the rebellion of human nature.”
- Lutheran · AFFIRM
  “Christ's agony and prayer in Gethsemane in verse 39 demonstrates the reality of His human nature and His substitutionary bearing of God's wrath in His passive obedience.”
- Reformed / Presbyterian · AFFIRM
  “Jesus' agonizing prayer in Gethsemane demonstrates his true human nature shrinking from divine wrath while perfectly submitting to the Father's sovereign decree.”
- Seventh-day Adventist · QUALIFY
  “Here, Christ's exceeding sorrowful soul is understood not merely as human fear of physical death, but as the crushing weight of global sin and the agonizing prospect of eternal separation from the Father, akin to the second death.”
Jesus' prayer of submission in Gethsemane serves as the ultimate model for entire sanctification and the complete yielding of the human will to God.
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siapa mengatakan apa (3)
- Baptist · QUALIFY
  “Additionally, Christ's prayer in Gethsemane (v. 39) functions as the ultimate paradigm for the personal prayer life of the believer, demonstrating that true faith submits to the Father's will even in times of profound suffering.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Jesus' prayer in Gethsemane, entirely submitting His desires to the Father, serves as the supreme model for entire sanctification and the perfection of the human will.”
- Anabaptist / Mennonite · QUALIFY
  “Finally, Jesus' prayer in Gethsemane (v. 39) perfectly models 'Gelassenheit'—a yielding or surrender to God's will—which early Anabaptists viewed as the essential posture of a disciple facing persecution.”
Jesus' warning to 'watch and pray' functions as a mandate for extended, prevailing prayer to overcome natural human weakness and temptation.
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siapa mengatakan apa (3)
- Methodist / Wesleyan / Holiness · QUALIFY
  “The command to 'watch and pray' (verse 41) directly informs the Methodist structure of accountable discipleship, originally embodied in class meetings and bands.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Jesus' command in Gethsemane to watch and pray establishes a vital paradigm for persistent, Spirit-led prayer to overcome human weakness and spiritual temptation.”
- Seventh-day Adventist · QUALIFY
  “Pastors frequently invoke Christ's warning to watch and pray as an eschatological imperative for believers living in the time of the end, urging dependence on the Holy Spirit against the weakness of the flesh.”
The anointing of Jesus by the woman at Bethany serves as a model of prophetic insight, extravagant devotion, and practical piety.
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siapa mengatakan apa (4)
- Oriental Orthodox · AFFIRM
  “Contrasts the extravagant love of the anointing woman with the avarice of Judas, framing this as a central moral and ascetic exhortation.”
- Anglican / Episcopal · QUALIFY
  “In more recent decades, progressive and liberationist streams within the tradition have highlighted the woman's anointing (vv. 6-13) as a subversive, prophetic act recognized by Jesus, contrasting her insight with the patriarchal and economic objections of the male disciples.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The woman at Bethany (verses 6-13) is lifted up as the pinnacle of warm-hearted practical piety; her anointing of Jesus demonstrates that true devotion transcends utilitarian calculations, and that works of piety naturally flow into works of mercy.”
- Classical Trinitarian Pentecostal · QUALIFY
  “The anointing at Bethany is applied as a paradigm for extravagant, uninhibited worship, often serving to validate the prophetic spiritual sensitivity of women in ministry.”
Jesus' command to put away the sword condemns private vengeance while permitting the use of legitimate state authority.
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siapa mengatakan apa (2)
- Catholic · AFFIRM
  “In moral theology, Thomas Aquinas relies on Christ's rebuke to Peter regarding the sword (v. 52) to distinguish sinful private vengeance from legitimate public authority.”
- Anabaptist / Mennonite · DENY
  “Because Jesus ordered the sword to be put away and submitted to unjust arrest, Mennonites and other Anabaptist groups refuse military service, lethal self-defense, and participation in the coercive violence of the state.”
Jesus' command to put away the sword establishes a universal prohibition against Christians participating in lethal violence, war, or coercive state power.
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siapa mengatakan apa (3)
- Catholic · DENY
  “In moral theology, Thomas Aquinas relies on Christ's rebuke to Peter regarding the sword (v. 52) to distinguish sinful private vengeance from legitimate public authority.”
- Baptist · QUALIFY
  “Jesus's command to put away the sword demonstrates that spiritual truth and the kingdom of God must not be defended or propagated by the physical violence of the state.”
- Anabaptist / Mennonite · AFFIRM
  “The Schleitheim Confession and Menno Simons read this not as a temporary, situational command, but as a binding, universal prohibition against the use of lethal violence and carnal weapons by Christians.”
Peter's overconfidence, failure, and bitter weeping illustrate the terror of the Law and the believer's absolute reliance on preserving grace rather than human self-reliance.
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siapa mengatakan apa (6)
- Anglican / Episcopal · QUALIFY
  “Pastoral theology within the tradition also frequently draws upon Peter's denial and subsequent weeping (vv. 69-75) as a model of human frailty and the persistent need for divine grace, ensuring that the church approaches its liturgical and ethical life with penitence rather than presumption.”
- Lutheran · AFFIRM
  “His initial boast (vv. 33-35) illustrates the presumption of the flesh, while his subsequent failure and bitter weeping (v. 75) demonstrate the crushing weight of the Law, perfectly setting the stage for the unmerited grace won by Christ's passive obedience.”
- Reformed / Presbyterian · QUALIFY
  “Furthermore, Peter's boast and his subsequent bitter weeping (verses 33-35, 69-75) are regularly preached as severe warnings against spiritual pride and self-reliance, teaching believers to distrust their own flesh and to rely entirely on God's preserving grace when facing temptation.”
- Baptist · QUALIFY
  “The narrative of Peter's boast (v. 33) and subsequent weeping (v. 75) is frequently applied in preaching to warn against spiritual pride and presumption, emphasizing the necessity of daily reliance on God's grace.”
- Methodist / Wesleyan / Holiness · DENY
  “Jesus' injunction to 'Watch and pray, that ye enter not into temptation' (verse 41) is understood as the necessary human response to prevenient and sanctifying grace, requiring believers to actively cooperate with God to avoid spiritual ruin.”
- Seventh-day Adventist · QUALIFY
  “Peter's tragic fall is utilized in pastoral care to warn against spiritual overconfidence and to demonstrate the profound grace available to the truly repentant.”
Peter's denial and the sleeping disciples demonstrate the constant reality of backsliding and the necessity of ongoing human vigilance to cooperate with grace.
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siapa mengatakan apa (3)
- Reformed / Presbyterian · DENY
  “Furthermore, Peter's boast and his subsequent bitter weeping (verses 33-35, 69-75) are regularly preached as severe warnings against spiritual pride and self-reliance, teaching believers to distrust their own flesh and to rely entirely on God's preserving grace when facing temptation.”
- Baptist · QUALIFY
  “The narrative of Peter's boast (v. 33) and subsequent weeping (v. 75) is frequently applied in preaching to warn against spiritual pride and presumption, emphasizing the necessity of daily reliance on God's grace.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Jesus' injunction to 'Watch and pray, that ye enter not into temptation' (verse 41) is understood as the necessary human response to prevenient and sanctifying grace, requiring believers to actively cooperate with God to avoid spiritual ruin.”
Peter's bitter weeping serves as the biblical paradigm for ascetic compunction and post-baptismal penance.
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siapa mengatakan apa (3)
- Catholic · AFFIRM
  “Furthermore, St. Jerome reads Peter's bitter weeping (v. 75) as the model of perfect contrition, shaping the tradition's understanding of penance.”
- Oriental Orthodox · AFFIRM
  “Finally, Peter's bitter weeping serves as a primary typological model for ascetic compunction, prominent in penitential hymns that call the faithful to recognize their own betrayals and return to Christ through tears.”
- Methodist / Wesleyan / Holiness · QUALIFY
  “Finally, Peter's bitter tears (verse 75) are frequently preached in revival and holiness settings as a call to repentance for the backslider, emphasizing that God's restoring grace remains available to those who mourn their failures and return to Christ.”

Langkah 7Render New Consensus Bible

Dari teks bahasa asli. Tradisi mendokumentasikan penerimaan; mereka tidak memberi suara pada pemilihan kata. Setiap pemilihan kata yang diperebutkan yang diselesaikan oleh terjemahan tercantum di bawah ini, tidak disembunyikan.

¹And it happened when Jesus finished all these words, he said to his disciples: ²“You know that after two days the Passover is coming, and the Son of Man is delivered up to be crucified.” ³Then the chief priests and the scribes and the elders of the people were gathered together into the court of the high priest, who was called Caiaphas, ⁴and they consulted together that they might seize Jesus by deceit and slay him. ⁵But they said, “Not during the feast, so that a riot may not happen among the people.” ⁶Now when Jesus was in Bethany, in the house of Simon the leper, ⁷a woman came to him having an alabaster flask of very precious ointment, and she poured it on his head as he reclined at table. ⁸But when the disciples saw it, they were indignant, saying, “For what purpose is this waste? ⁹For this ointment could have been sold for much and given to the poor.” ¹⁰But Jesus, knowing this, said to them, “Why do you give trouble to the woman? For she has worked a good work for me. ¹¹For you always have the poor with yourselves, but you do not always have me. ¹²For in pouring this ointment on my body, she did it to prepare me for burial. ¹³Truly I tell you, wherever this gospel is proclaimed in the whole world, what this woman did will also be spoken of as a memorial of her.” ¹⁴Then one of the twelve, who was called Judas Iscariot, went to the chief priests ¹⁵and said, “What are you willing to give me, and I will deliver him up to you?” And they weighed out to him thirty pieces of silver. ¹⁶And from that time he sought a good opportunity that he might deliver him up. ¹⁷Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁸And he said, “Go into the city to a certain person, and say to him, ‘The Teacher says: My time is near; I am keeping the Passover at your house with my disciples.’” ¹⁹And the disciples did as Jesus directed them, and they prepared the Passover. ²⁰And when evening had come, he was reclining at table with the twelve disciples. ²¹And while they were eating, he said, “Truly I tell you that one of you will deliver me up.” ²²And being exceedingly sorrowful, they began to say to him, each one of them, “Is it I, Lord?” ²³And he answered and said, “The one who dipped his hand with me in the dish, this one will deliver me up. ²⁴The Son of Man indeed goes just as it is written concerning him, but woe to that man through whom the Son of Man is delivered up! It would be good for him if that man had not been born.” ²⁵And Judas, the one delivering him up, answered and said, “Is it I, Rabbi?” He says to him, “You have said it.” ²⁶And as they were eating, Jesus, having taken bread and having blessed it, broke it, and having given it to the disciples, he said, “Take, eat; this is my body.” ²⁷And having taken a cup and having given thanks, he gave it to them, saying, “Drink from it, all of you; ²⁸for this is my blood of the new covenant, the blood poured out for many for the remission of sins. ²⁹But I tell you that I will not drink from now on of this fruit of the vine until that day when I drink it new with you in the kingdom of my Father.” ³⁰And having sung a hymn, they went out to the Mount of the Olives. ³¹Then Jesus says to them, “You will all be made to stumble because of me in this night; for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ ³²But after my being raised up, I will go before you into Galilee.” ³³But Peter answered and said to him, “Even if all will be made to stumble because of you, I will never be made to stumble.” ³⁴Jesus said to him, “Truly I tell you that in this night, before a rooster crows, you will deny me three times.” ³⁵Peter says to him, “Even if I must die with you, I will not deny you.” All the disciples also said likewise. ³⁶Then Jesus comes with them to a place called Gethsemane, and says to the disciples, “Sit here until which time I go away yonder and pray.” ³⁷And having taken Peter and the two sons of Zebedee, he began to be sorrowful and deeply depressed. ³⁸Then Jesus says to them, “My soul is exceedingly sorrowful, even to death; stay here and watch with me.” ³⁹And having gone forward a little, he fell on his face, praying and saying, “My Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you will.” ⁴⁰And he comes to the disciples and finds them sleeping, and he says to Peter, “So! Were you not able to watch with me one hour? ⁴¹Watch and pray, so that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” ⁴²Again, a second time, having gone away, he prayed, saying, “My Father, if this cup cannot pass away from me unless I drink it, let your will be done.” ⁴³And having come again, he found them sleeping, for their eyes were heavy. ⁴⁴And having left them again, having gone away, he prayed a third time, saying the same word again. ⁴⁵Then he comes to his disciples and says to them, “Are you still sleeping and taking your rest? Look, the hour is near, and the Son of Man is delivered up into the hands of sinners. ⁴⁶Rise, let us be going; look, the one delivering me up is near.” ⁴⁷And while he was still speaking, look, Judas, one of the twelve, came, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. ⁴⁸Now the one delivering him up gave them a sign, saying, “Whomever I will kiss, it is he; seize him.” ⁴⁹And immediately having come up to Jesus, he said, “Greetings, Rabbi!” and kissed him. ⁵⁰But Jesus said to him, “Friend, do that for which you are here.” Then having come up, they laid hands on Jesus and seized him. ⁵¹And look, one of those with Jesus, having stretched out his hand, drew his sword, and having struck the servant of the high priest, he took off his ear. ⁵²Then Jesus says to him, “Turn your sword back into its place; for all who take a sword will perish by a sword. ⁵³Or do you think that I cannot call upon my Father, and he will place beside me even now more than twelve legions of angels? ⁵⁴How then would the Scriptures be fulfilled, that thus it must happen?” ⁵⁵In that hour Jesus said to the crowds, “Have you come out as against a robber with swords and clubs to seize me? Daily I sat teaching in the temple, and you did not seize me. ⁵⁶But all this has happened that the Scriptures of the prophets might be fulfilled.” Then all the disciples, having left him, fled. ⁵⁷Now the ones having seized Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. ⁵⁸But Peter was following him from a distance to the court of the high priest, and having entered inside, he was sitting with the officers to see the end. ⁵⁹Now the chief priests and the elders and the whole council were seeking false witness against Jesus, so that they might put him to death; ⁶⁰and they did not find it, even though many false witnesses came forward, they did not find it. But later two false witnesses came forward ⁶¹and said, “This one said, ‘I am able to destroy the temple of God, and after three days to build it.’” ⁶²And the high priest, having stood up, said to him, “Do you answer nothing? What do these witness against you?” ⁶³But Jesus was silent. And the high priest answered and said to him, “I adjure you by the living God that you tell us if you are the Christ, the Son of God.” ⁶⁴Jesus says to him, “You have said it. Nevertheless I say to you, from now on you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.” ⁶⁵Then the high priest tore his garments, saying, “He blasphemed! What further need do we have of witnesses? Look, now you have heard the blasphemy! ⁶⁶What do you think?” And answering, they said, “He is worthy of death.” ⁶⁷Then they spat in his face and buffeted him, and others slapped him, ⁶⁸saying, “Prophesy to us, Christ! Who is the one who struck you?” ⁶⁹Now Peter was sitting outside in the court, and one maid came to him, saying, “You also were with Jesus the Galilean.” ⁷⁰But he denied it before them all, saying, “I do not know what you are saying.” ⁷¹And when he had gone out into the porch, another maid saw him, and she says to the ones there, “This one also was with Jesus the Nazarene.” ⁷²And again he denied it with an oath, “I do not know the man.” ⁷³And after a little while, the ones standing near came and said to Peter, “Truly you also are one of them, for even your speech makes you manifest.” ⁷⁴Then he began to curse and to swear, “I do not know the man.” And immediately a rooster crowed. ⁷⁵And Peter remembered the word of Jesus, who had said to him, “Before a rooster crows, you will deny me three times.” And having gone outside, he wept bitterly.

Pilihan yang dibuat — setiap perdebatan yang diselesaikan oleh terjemahan

Ayat	Sumber	Opsi	Pilihan	Alasan	Kat.
v1	λόγους	words (T, S) \| sayings (T)	words	Lexical accuracy for the plural logous.	lexical
v1	ἐγένετο ὅτε ἐτέλεσεν	came to pass when he had finished (T) \| happened when he finished (S) \| when he had ended (T)	happened when he finished	Preserves the major discourse transition of egeneto without archaic phrasing.	grammatical
v2	παραδίδοται	is betrayed (T) \| will be delivered up (T) \| is delivered up (T, S)	is delivered up	Accurately reflects the present passive verb paradidotai and aligns with the refrain structure.	lexical
v3	οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι	chief priests, and scribes, and elders (T) \| chief priests and the scribes and the elders (S)	chief priests and the scribes and the elders	Preserves the polysyndeton and definite article pattern of the source text.	stylistic
v4	κρατήσωσιν καὶ ἀποκτείνωσιν	take and kill (T) \| apprehend and put to death (T) \| seize and slay (S, A)	seize and slay	Preserves the wordplay and assonance of the subjunctive verbs.	stylistic
v7	ἀλάβαστρον μύρου	alabaster box of ointment (T) \| alabaster jar (T) \| alabaster flask of ointment (T, S)	alabaster flask of ointment	Alabastron denotes a flask or vessel, which is better rendered than a generic box.	lexical
v10	ἔργον... ἠργάσατο	wrought a good work (T) \| done a good work (T) \| worked a good work (S)	worked a good work	Preserves the cognate figura-etymologica of the Greek phrasing.	stylistic
v11	πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε	serves as a model of prophetic insight (A) \| extravagant devotion (A) \| practical piety (A)	extravagant devotion	The translation choice identifies her act as a unique devotion that supersedes ordinary almsgiving, though disputed among traditions.	interpretive
v13	Ἀμὴν	Verily (T) \| Most certainly (T) \| Amen (T) \| Truly (S)	Truly	Provides dignified contemporary English for the solemn declaration.	lexical
v15	ἔστησαν	covenanted (T) \| appointed (T) \| weighed out (T, S, A)	weighed out	Accurately translates estēsan and explicitly connects to the typological parallel in Zechariah 11 noted by academics.	lexical
v20	τῶν δώδεκα μαθητῶν	with the twelve (T) \| with his twelve (T) \| with the twelve disciples (T, S)	with the twelve disciples	The source text explicitly includes mathētōn here.	textual
v24	δι᾽ οὗ	by whom (T) \| through whom (T, S)	through whom	Accurately translates the preposition dia denoting agency or instrumentality.	grammatical
v26	τοῦτό ἐστιν τὸ σῶμά μου	literally effects Real Presence (A) \| spiritual participation (A) \| purely symbolic memorial (A)	this is my body	Directly identifies the bread and wine as Christ's body and blood, maintaining the dispute intact without flattening the copula; this is disputed among traditions.	interpretive
v28	διαθήκης	testament (T) \| covenant (T, S)	covenant	The standard modern theological and lexical rendering of diathēkēs in this context.	lexical
v28	εἰς ἄφεσιν ἁμαρτιῶν	singular finished oblation (A) \| necessary scriptural authorization (A) \| clarifies atonement theology (A)	poured out for many for the remission of sins	Faithfully renders Matthew's unique clarification of atonement theology, though disputed among traditions.	interpretive
v29	ἀπ᾽ ἄρτι	henceforth (T) \| from now on (T, S)	from now on	Contemporary phrasing for ap' arti.	lexical
v38	περίλυπός ἐστιν ἡ ψυχή μου	reality of human nature shrinking from divine wrath (A) \| model for entire sanctification (A)	exceedingly sorrowful	Depicts profound emotional distress even to the point of death, reflecting the reality of his human suffering, disputed among traditions.	interpretive
v39	οὐχ ὡς ἐγὼ θέλω ἀλλ᾽ ὡς σύ	two distinct natural wills submitting (A) \| single unified operation (A)	not as I will, but as you will	Highlights the distinct volition in submission, though its dogmatic implications are disputed among traditions.	interpretive
v41	γρηγορεῖτε καὶ προσεύχεσθε ἵνα μὴ	mandate for prevailing prayer (A) \| overcome natural human weakness (A)	so that you may not enter into temptation	Links the command to vigilance against temptation directly to prayer, a point disputed among traditions.	interpretive
v45	καθεύδετε τὸ λοιπὸν	Sleep on now (T) \| Are you still sleeping (T, S)	Are you still sleeping	Contextual progression and Jesus' immediate command to rise make the interrogative reading more cohesive than an imperative.	interpretive
v50	ἐφ᾽ ὃ πάρει	wherefore art thou come (T) \| do that for which thou art come (T) \| why are you here (T) \| for which you are here (S)	do that for which you are here	Preserves the elliptical demonstrative/relative pattern of the source text while providing dignified English structure.	grammatical
v52	πάντες γὰρ οἱ λαβόντες μάχαιραν	condemns private vengeance but permits state authority (A) \| universal prohibition against lethal violence (A)	all who take a sword will perish by a sword	Translates the gnomic statement universally without explicit exceptions, though its application is disputed among traditions.	interpretive
v56	γέγονεν ἵνα πληρωθῶσιν αἱ γραφαὶ	was done that (T) \| has happened that (T) \| happened that the Scriptures might be fulfilled (S)	happened that the Scriptures might be fulfilled	Accurately renders the aorist and subjunctive purpose clause, echoing verse 54.	grammatical
v63	ἐξορκίζω σε	I adjure thee (T) \| I adjure you (T, S)	I adjure you	Modern standard dignified English phrasing without archaic pronouns.	stylistic
v64	καθήμενον ἐκ δεξιῶν τῆς δυνάμεως	apocalyptic imagery applied to himself (A) \| theological compression of hearings (A)	Son of Man sitting at the right hand of Power	Explicitly draws on Daniel 7 and Psalm 110 imagery applied to himself, which academic panels note triggers the blasphemy charge.	interpretive
v65	διέρρηξεν	rent (T) \| tore (T, S)	tore	Contemporary dignified English equivalent for rending garments.	lexical
v73	ἡ λαλιά σου δῆλόν σε ποιεῖ	speech bewrayeth thee (T) \| speech maketh thee known (T) \| speech makes you manifest (S, A)	speech makes you manifest	Preserves the assonance and wordplay in describing the revelation of his identity.	stylistic
v75	ἔκλαυσεν πικρῶς	absolute reliance on preserving grace (A) \| necessity of vigilance against backsliding (A) \| paradigm for penance (A)	wept bitterly	Accurately renders the collapse of human self-reliance, though the exact theological lesson is disputed among traditions.	interpretive

Batasan yang perlu diketahui

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.