Mateo 26

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

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.

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Kung saan nagkakasundo ang mga tradisyon

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… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Kung saan nagkakaiba ang mga tradisyon

The Last Supper inaugurates the New Covenant by identifying the bread and wine as Christ's body and blood.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY
The Words of Institution literally and objectively effect the Real Presence of Christ's body and blood in the elements.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: DENY; baptist: DENY; methodist: QUALIFY; anabaptist: DENY; adventist: DENY
The bread and wine in the Lord's Supper serve as signs, seals, or instruments of spiritual participation in Christ without undergoing physical transformation.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM
The Lord's Supper is a purely symbolic memorial ordinance that involves no physical transformation or objective real presence of Christ in the elements.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: DENY; reformed: QUALIFY; baptist: AFFIRM; methodist: DENY; anabaptist: AFFIRM; adventist: AFFIRM
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.
catholic: DENY; anglican: AFFIRM
The Words of Institution must be recited in worship as the performative words or necessary scriptural authorization to consecrate the Lord's Supper.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY
Christ's prayer in Gethsemane demonstrates that he possesses two distinct natural wills, with his human will freely submitting to his divine will.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: DENY; methodist: AFFIRM
Christ's prayer in Gethsemane demonstrates the single, unified operation of the incarnate Word, rejecting any division of Christ into two distinct acting subjects.
catholic: DENY; orthodox: DENY; oriental-orthodox: AFFIRM
Christ's agony in Gethsemane proves the reality of his human nature shrinking from divine wrath while bearing the penalty for sin.
orthodox: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; adventist: QUALIFY
Jesus' prayer of submission in Gethsemane serves as the ultimate model for entire sanctification and the complete yielding of the human will to God.
baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY
Jesus' warning to 'watch and pray' functions as a mandate for extended, prevailing prayer to overcome natural human weakness and temptation.
methodist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY
The anointing of Jesus by the woman at Bethany serves as a model of prophetic insight, extravagant devotion, and practical piety.
oriental-orthodox: AFFIRM; anglican: QUALIFY; methodist: AFFIRM; pentecostal: QUALIFY
Jesus' command to put away the sword condemns private vengeance while permitting the use of legitimate state authority.
catholic: AFFIRM; anabaptist: DENY
Jesus' command to put away the sword establishes a universal prohibition against Christians participating in lethal violence, war, or coercive state power.
catholic: DENY; baptist: QUALIFY; anabaptist: AFFIRM
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.
anglican: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY; baptist: QUALIFY; methodist: DENY; adventist: QUALIFY
Peter's denial and the sleeping disciples demonstrate the constant reality of backsliding and the necessity of ongoing human vigilance to cooperate with grace.
reformed: DENY; baptist: QUALIFY; methodist: AFFIRM
Peter's bitter weeping serves as the biblical paradigm for ascetic compunction and post-baptismal penance.
catholic: AFFIRM; oriental-orthodox: AFFIRM; methodist: QUALIFY

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Catholic

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.

Eastern Orthodox

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.

Oriental Orthodox

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.

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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.

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Mga pagkakaiba na nagpapabago sa kahulugan (171)

v1 [lexical]: Translation of 'words' versus 'sayings' — “words” (WEB, ASV, YLT, DRC) vs “sayings” (KJV, DARBY, WEBSTER)
v1 [stylistic]: (vv 1, 10) Archaic 'unto' versus modern 'to' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v2 [grammatical]: Choice of pronoun and verb tense for 'you know' — “Ye know” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “have known” (YLT)
v2 [lexical]: 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)
v3 [grammatical]: 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)
v3 [lexical]: (vv 3, 69) Translation of 'court' versus 'palace' — “court” (WEB, ASV, YLT, DRC) vs “palace” (KJV, DARBY, WEBSTER)
v4 [lexical]: (vv 4, 55) Translation of 'take', 'seize', or 'apprehend' — “take” (WEB, KJV, ASV, YLT, WEBSTER) vs “seize” (DARBY) vs “apprehend” (DRC)
v4 [lexical]: Translation of 'kill' versus 'put to death' — “kill” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “put” (DRC)
v5 [lexical]: Preposition choice for 'during' versus 'on' — “on” (KJV, WEBSTER, DRC) vs “during” (WEB, ASV) vs “in” (YLT, DARBY)
v6 [stylistic]: Choice of introductory conjunction — “Now when” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DRC) vs “But” (DARBY)
v6 [grammatical]: Use of finite verb versus participle — “was” (WEB, KJV, ASV, WEBSTER, DRC) vs “having been” (YLT) vs “being” (DARBY)
v6 [lexical]: Translation of 'leper' versus 'leper's house' — “leper” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “leper's house” (DARBY)
v7 [lexical]: 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)
v7 [lexical]: Translation of reclining versus sitting at the table — “sat” (WEB, KJV, ASV, WEBSTER) vs “is reclining” (YLT) vs “lay” (DARBY) vs “was” (DRC)
v7 [lexical]: Translation of eating meal ('meat' versus 'table') — “meat” (KJV, ASV, YLT) vs “table” (DARBY, WEBSTER, DRC) vs “the table” (WEB)
v8 [grammatical]: 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)
v8 [lexical]: Translation of the exclamation of indignation — “To what purpose is” (KJV, ASV, YLT, WEBSTER, DRC) vs “Why” (WEB) vs “end was” (DARBY)
v10 [stylistic]: (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)
v10 [grammatical]: 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)
v10 [grammatical]: Preposition used for the action towards Jesus — “upon” (KJV, ASV, WEBSTER, DRC) vs “for” (WEB) vs “she wrought for” (YLT) vs “toward” (DARBY)
v12 [stylistic]: Choice of preposition ('on' versus 'upon') — “on” (WEB, KJV, YLT, DARBY, WEBSTER) vs “upon” (ASV, DRC)
v13 [lexical]: Translation of the solemn declaration (Verily/Most certainly/Amen) — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
v13 [lexical]: Verb choice for addressing the disciples — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
v13 [lexical]: Translation of 'told' versus 'spoken of' — “told for” (KJV, WEBSTER, DRC) vs “spoken of” (ASV, YLT, DARBY) vs “spoken of as” (WEB)
v13 [lexical]: Translation of 'memorial' versus 'memory' — “memorial” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “memory” (DRC)
v14 [grammatical]: 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)
v15 [lexical]: 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)
v15 [grammatical]: Choice of conditional versus coordinate conjunction — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “if” (WEB)
v15 [stylistic]: (vv 15, 24, 34, 50, 62) Archaic 'unto' versus 'to' — “unto” (KJV, ASV, DRC) vs “to” (WEB, WEBSTER) vs “up to” (YLT, DARBY)
v15 [lexical]: 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)
v16 [lexical]: Translation of 'from that time' versus 'thenceforth' — “that time” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “thenceforth” (DRC)
v17 [stylistic]: (vv 17, 62, 63) Archaic 'thee' versus 'you' — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
v17 [lexical]: (vv 17, 19) Translation of Passover versus Pasch — “passover” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “pasch” (DRC)
v18 [grammatical]: Directional phrasing for going into the city — “into” (WEB, KJV, ASV, DARBY, WEBSTER) vs “away to” (YLT) vs “ye” (DRC)
v18 [lexical]: Translation of the unspecified person — “man” (KJV, ASV, WEBSTER) vs “one” (YLT, DARBY) vs “certain person” (WEB) vs “certain” (DRC)
v18 [lexical]: (vv 18, 21, 29, 34, 64) Verb choice for speaking — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
v18 [lexical]: Translation of 'Teacher' versus 'Master' — “Master saith” (KJV, WEBSTER, DRC) vs “Teacher says” (WEB, DARBY) vs “Teacher” (ASV, YLT)
v18 [lexical]: 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)
v19 [lexical]: Translation of 'prepared' versus 'made ready' — “prepared” (WEB, YLT, DARBY, DRC) vs “they made ready” (KJV, ASV, WEBSTER)
v20 [textual]: Inclusion of the possessive pronoun — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his” (DRC)
v21 [grammatical]: Tense phrasing for eating — “were eating” (WEB, ASV, DARBY, WEBSTER, DRC) vs “did eat” (KJV) vs “are eating” (YLT)
v21 [lexical]: (vv 21, 34) Translation of the solemn declaration — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
v21 [lexical]: Translation of betray or deliver up — “will” (WEB, WEBSTER) vs “shall betray” (KJV, ASV) vs “deliver” (YLT, DARBY) vs “is about to” (DRC)
v22 [lexical]: Translation of the address (Lord/Sir) — “Lord” (WEB, ASV, DARBY, DRC) vs “I” (KJV, WEBSTER) vs “Sir” (YLT)
v23 [grammatical]: 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)
v24 [grammatical]: 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)
v24 [lexical]: Preposition choice (of/concerning) — “of” (WEB, KJV, ASV, DRC) vs “concerning” (YLT, DARBY, WEBSTER)
v24 [grammatical]: Preposition for agency (by/through) — “by” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV, YLT)
v25 [grammatical]: Relative pronoun phrasing — “who” (WEB, ASV, WEBSTER) vs “which betrayed” (KJV) vs “he who delivered” (YLT) vs “who delivered” (DARBY) vs “that” (DRC)
v25 [lexical]: Translation of 'Rabbi' versus 'Master' — “Rabbi” (WEB, ASV, YLT, DARBY, DRC) vs “I” (KJV, WEBSTER)
v25 [grammatical]: (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)
v25 [stylistic]: (vv 25, 64) Archaic 'Thou hast' versus 'You have' — “Thou hast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “You” (WEB)
v26 [lexical]: Translation of the meal context — “eating” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “at supper” (DRC)
v26 [grammatical]: Finite verb versus participle for taking — “took” (WEB, KJV, ASV, WEBSTER, DRC) vs “having taken the” (YLT, DARBY)
v26 [grammatical]: Inclusion of possessive pronoun — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his” (DRC)
v27 [grammatical]: (vv 27, 37, 49) Conjunction versus pronoun — “and” (WEB, KJV, ASV, WEBSTER, DRC) vs “he” (YLT, DARBY)
v27 [grammatical]: Phrasing of the instruction to drink — “it” (KJV, ASV, DARBY, WEBSTER) vs “you drink” (WEB) vs “all” (YLT) vs “this” (DRC)
v28 [grammatical]: Singular versus plural for sin/sins — “sins” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “sin” (WEBSTER)
v29 [grammatical]: Choice of modal auxiliary — “will” (WEB, KJV, DARBY, WEBSTER, DRC) vs “shall” (ASV) vs “may” (YLT)
v29 [lexical]: Translation of 'until' versus 'from now on' — “until” (KJV, ASV, DARBY, WEBSTER, DRC) vs “from now on” (WEB) vs “till” (YLT)
v29 [grammatical]: 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)
v30 [grammatical]: Directional prepositional phrasing — “to” (WEB, DARBY, WEBSTER) vs “out into the” (KJV, ASV) vs “forth to” (YLT) vs “unto” (DRC)
v30 [lexical]: Translation of the Mount of Olives — “of Olives” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “Olivet” (DRC)
v31 [grammatical]: Phrasing of the direct address — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “of you will” (WEB) vs “you” (DRC)
v31 [lexical]: (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)
v31 [lexical]: (vv 31, 34) Translation of 'this night' — “this night” (KJV, ASV, YLT, WEBSTER, DRC) vs “tonight” (WEB) vs “during” (DARBY)
v31 [lexical]: Translation of 'smite' versus 'strike' — “smite” (KJV, ASV, YLT, DARBY, WEBSTER) vs “strike” (WEB, DRC)
v31 [grammatical]: Choice of future auxiliary — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
v32 [grammatical]: 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)
v32 [stylistic]: Preposition 'into' versus 'to' — “into” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT, DARBY)
v33 [lexical]: Translation of the conditional conjunction — “Even if” (WEB, YLT) vs “Though” (KJV, WEBSTER) vs “If” (ASV, DARBY) vs “Although” (DRC)
v35 [grammatical]: (vv 35, 72) Phrasing of the denial — “will” (WEB, YLT, DRC) vs “not” (KJV, ASV, WEBSTER) vs “will in no wise” (DARBY)
v36 [grammatical]: Tense and word order for arriving — “cometh Jesus” (KJV, ASV, WEBSTER) vs “came” (WEB, DRC) vs “come” (YLT) vs “comes” (DARBY)
v36 [grammatical]: Prepositional phrasing for destination — “to” (WEB, DARBY, WEBSTER) vs “unto” (KJV, ASV) vs “doth Jesus to” (YLT) vs “into” (DRC)
v36 [grammatical]: 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)
v36 [lexical]: Translation of 'while' versus 'till' — “while” (WEB, KJV, ASV, WEBSTER) vs “till having gone away” (YLT) vs “until” (DARBY) vs “till” (DRC)
v36 [lexical]: Translation of 'yonder' versus 'there' — “yonder” (ASV, WEBSTER, DRC) vs “there” (WEB) vs “go and” (KJV) vs “shall” (YLT) vs “away” (DARBY)
v37 [lexical]: Translation of 'be' versus 'grow' — “be” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “grow” (DRC)
v37 [lexical]: 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)
v38 [lexical]: Translation of 'tarry' versus 'stay' — “tarry ye” (KJV, WEBSTER) vs “abide” (ASV, YLT) vs “Stay” (WEB) vs “remain” (DARBY) vs “stay you” (DRC)
v39 [grammatical]: 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)
v39 [stylistic]: Choice of preposition — “on” (WEB, KJV, ASV, YLT, WEBSTER) vs “upon” (DARBY, DRC)
v39 [lexical]: Translation of 'cup' versus 'chalice' — “cup” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “chalice” (DRC)
v39 [lexical]: Translation of 'nevertheless' versus 'but' — “nevertheless” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “but” (DARBY)
v39 [lexical]: Translation of 'as' versus 'what' — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “what” (WEB)
v39 [lexical]: Translation of 'will' versus 'desire' — “will” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “desire” (WEB)
v40 [grammatical]: 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)
v40 [grammatical]: Tense of the verb find — “findeth” (KJV, ASV, YLT, WEBSTER, DRC) vs “found” (WEB) vs “finds” (DARBY)
v40 [grammatical]: Sleeping versus asleep — “sleeping” (WEB, ASV, YLT, DARBY) vs “asleep” (KJV, WEBSTER, DRC)
v41 [grammatical]: Phrasing of entering temptation — “ye enter not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you don’t” (WEB) vs “may enter” (YLT)
v41 [lexical]: Translation of 'willing' versus 'forward' or 'ready' — “willing” (WEB, KJV, ASV, WEBSTER, DRC) vs “forward” (YLT) vs “ready” (DARBY)
v42 [grammatical]: Article choice and phrasing — “a” (WEB, ASV, YLT) vs “the” (KJV, WEBSTER, DRC) vs “going away a” (DARBY)
v42 [grammatical]: 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)
v42 [lexical]: Phrasing of the cup not passing — “cannot” (ASV, YLT, DARBY) vs “cup may not” (KJV, WEBSTER) vs “can’t” (WEB) vs “chalice” (DRC)
v42 [lexical]: Translation of 'thy will' — “thy will” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your desire” (WEB)
v43 [grammatical]: Sleeping versus asleep again — “sleeping” (WEB, ASV, YLT, DARBY, DRC) vs “asleep again” (KJV, WEBSTER)
v44 [lexical]: Translation of 'same words', 'word', or 'thing' — “same words” (WEB, KJV, ASV, WEBSTER) vs “word” (YLT) vs “thing” (DARBY) vs “selfsame word” (DRC)
v45 [grammatical]: Phrasing of the return — “cometh” (WEBSTER, DRC) vs “came” (WEB) vs “to his” (KJV) vs “the” (ASV) vs “unto” (YLT) vs “comes the” (DARBY)
v45 [interpretive]: Punctuation as statement versus question — “Sleep on now” (KJV, ASV, DARBY, WEBSTER) vs “Are you still sleeping” (WEB) vs “henceforth” (YLT) vs “ye” (DRC)
v45 [grammatical]: Phrasing of taking rest — “take your rest behold” (KJV, ASV, DARBY, WEBSTER, DRC) vs “resting” (WEB) vs “lo” (YLT)
v45 [lexical]: Translation of 'at hand' — “is at hand” (WEB, KJV, ASV, WEBSTER, DRC) vs “hath come nigh” (YLT) vs “has drawn nigh” (DARBY)
v45 [lexical]: 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)
v47 [grammatical]: 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)
v47 [lexical]: Translation of 'multitude' versus 'crowd' — “multitude” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “crowd” (DARBY)
v47 [lexical]: Translation of 'staves', 'sticks', or 'clubs' — “staves” (KJV, ASV) vs “sticks” (YLT, DARBY) vs “clubs” (WEB) vs “staffs” (WEBSTER) vs “clubs sent” (DRC)
v47 [lexical]: (vv 47, 57) Translation of 'elders' versus 'ancients' — “elders” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the ancients” (DRC)
v48 [grammatical]: Phrasing of 'the one who betrayed' — “that betrayed” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB) vs “who did deliver” (YLT) vs “delivered” (DARBY)
v48 [grammatical]: Tense of giving the sign — “gave” (KJV, ASV, WEBSTER, DRC) vs “had given” (WEB) vs “up did give” (YLT) vs “up had given” (DARBY)
v48 [stylistic]: Whomsoever versus whoever — “Whomsoever” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Whoever” (WEB)
v48 [lexical]: 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)
v49 [grammatical]: 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)
v49 [lexical]: Translation of the greeting — “Rabbi” (ASV, YLT, DARBY, DRC) vs “Hail master” (KJV, WEBSTER) vs “Greetings Rabbi” (WEB)
v49 [lexical]: Translation of the kiss — “kissed” (WEB, KJV, ASV, YLT, WEBSTER) vs “covered” (DARBY) vs “he” (DRC)
v50 [stylistic]: Preposition 'on' versus 'upon' — “on” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “upon” (DARBY)
v50 [lexical]: Translation of laying hold or seizing — “took” (WEB, KJV, ASV, WEBSTER) vs “hold on” (YLT) vs “seized” (DARBY) vs “held” (DRC)
v51 [grammatical]: Phrasing of the demonstrative pronoun — “that” (ASV, DRC) vs “those” (YLT, DARBY) vs “those who” (WEB) vs “them which were” (KJV) vs “who” (WEBSTER)
v51 [grammatical]: Phrasing of drawing the sword — “stretched out his” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having forth the” (YLT) vs “stretching forth” (DRC)
v51 [lexical]: 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)
v51 [lexical]: 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)
v52 [lexical]: Phrasing of putting the sword away — “Put up again thy” (KJV, ASV, WEBSTER, DRC) vs “your” (WEB) vs “Turn back” (YLT) vs “Return” (DARBY)
v52 [grammatical]: Pronoun for the sword's place — “its” (ASV, WEBSTER, DRC) vs “to its” (YLT, DARBY) vs “back its” (WEB) vs “into his” (KJV)
v52 [lexical]: Preposition for perishing by the sword — “shall perish with” (KJV, ASV, DRC) vs “by” (YLT, DARBY, WEBSTER) vs “will die by” (WEB)
v53 [grammatical]: Phrasing of 'Do you think' — “Thinkest thou” (KJV, WEBSTER, DRC) vs “Or” (ASV, DARBY) vs “Or do you think” (WEB) vs “dost think” (YLT)
v53 [lexical]: 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)
v54 [grammatical]: Choice of modal verb — “shall” (KJV, WEBSTER, DRC) vs “should” (ASV, DARBY) vs “would” (WEB) vs “may” (YLT)
v54 [lexical]: Translation of how it must be — “must be” (KJV, ASV, DARBY, WEBSTER) vs “so” (WEB) vs “behoveth to happen” (YLT) vs “done” (DRC)
v55 [lexical]: Prepositional phrasing (against versus as to) — “against” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “it were to” (DRC)
v56 [grammatical]: 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)
v56 [grammatical]: Modal auxiliary choice — “might” (WEB, KJV, ASV, WEBSTER, DRC) vs “may” (YLT, DARBY)
v56 [lexical]: Translation of 'forsook' versus 'left' — “left” (WEB, ASV, DARBY) vs “forsook” (KJV, WEBSTER) vs “having left” (YLT) vs “all leaving” (DRC)
v57 [lexical]: 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)
v57 [lexical]: Translation of 'assembled' versus 'gathered together' — “assembled” (KJV, DARBY, WEBSTER, DRC) vs “gathered together” (WEB, ASV, YLT)
v58 [grammatical]: Verb phrasing for entering — “entered” (WEB, ASV) vs “went” (KJV, WEBSTER) vs “having gone” (YLT) vs “entering” (DARBY) vs “going” (DRC)
v58 [lexical]: Translation of 'officers/servants' — “officers” (WEB, ASV, YLT, DARBY) vs “servants to” (KJV, WEBSTER) vs “that he might” (DRC)
v59 [lexical]: Translation of the council or sanhedrim — “whole” (WEB, ASV, DRC) vs “council sought” (KJV, WEBSTER) vs “were seeking” (YLT) vs “whole sanhedrim” (DARBY)
v59 [lexical]: Translation of 'witness' versus 'testimony' — “witness” (KJV, ASV, YLT, DARBY, DRC) vs “testimony” (WEB, WEBSTER)
v59 [grammatical]: 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)
v61 [lexical]: Translation of 'This fellow', 'man', or 'one' — “man” (WEB, ASV, WEBSTER, DRC) vs “This fellow” (KJV) vs “one” (YLT) vs “He” (DARBY)
v62 [grammatical]: 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)
v62 [lexical]: Translation of 'witness' versus 'testify' — “witness” (KJV, ASV, YLT, DARBY, DRC) vs “testify” (WEB, WEBSTER)
v63 [lexical]: Translation of keeping silent — “held his peace And” (KJV, ASV, WEBSTER, DRC) vs “was silent” (YLT, DARBY) vs “stayed silent” (WEB)
v63 [grammatical]: Phrasing of 'thou tell us' — “thou tell” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “mayest say to” (YLT)
v63 [grammatical]: 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)
v64 [lexical]: Translation of 'nevertheless' — “nevertheless” (KJV, ASV, YLT, WEBSTER) vs “so” (WEB) vs “Moreover” (DARBY) vs “it” (DRC)
v64 [lexical]: 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)
v64 [stylistic]: Preposition 'on' versus 'at' — “on” (KJV, YLT, WEBSTER, DRC) vs “at” (WEB, ASV, DARBY)
v64 [lexical]: Preposition for the clouds — “on” (WEB, ASV, DARBY) vs “in” (KJV, WEBSTER, DRC) vs “upon” (YLT)
v64 [lexical]: Translation of 'heaven' versus 'sky' — “heaven” (KJV, ASV, DARBY, WEBSTER, DRC) vs “the sky” (WEB) vs “the” (YLT)
v65 [lexical]: Translation of 'rent' versus 'tore' — “high priest rent” (KJV, ASV, DARBY, WEBSTER) vs “tore” (WEB) vs “chief” (YLT) vs “priests” (DRC)
v65 [lexical]: Translation of 'clothes' versus 'garments' — “clothes” (KJV, DARBY, WEBSTER) vs “garments” (ASV, YLT, DRC) vs “clothing” (WEB)
v65 [lexical]: Phrasing of needing further witnesses — “of” (KJV, ASV, WEBSTER, DRC) vs “need any more” (WEB) vs “yet” (YLT) vs “any more” (DARBY)
v65 [lexical]: Translation of the blasphemy — “his blasphemy” (WEB, KJV, WEBSTER) vs “the” (ASV, DARBY, DRC) vs “evil speaking” (YLT)
v66 [lexical]: Translation of 'guilty of' or 'worthy of death' — “worthy” (WEB, ASV, YLT) vs “guilty” (KJV, WEBSTER, DRC) vs “liable to the penalty” (DARBY)
v67 [grammatical]: Past tense of spit — “spit” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “spat” (WEB)
v68 [lexical]: Translation of 'Prophesy/Declare' — “to” (WEB, DARBY, WEBSTER) vs “Prophesy unto” (KJV, ASV, DRC) vs “Declare to” (YLT)
v69 [grammatical]: Phrasing of sitting outside — “sat without” (KJV, DARBY, WEBSTER, DRC) vs “was sitting” (ASV, YLT) vs “was sitting outside” (WEB)
v69 [lexical]: Translation of 'maid' versus 'damsel' — “maid” (WEB, ASV, DARBY) vs “a damsel” (KJV, WEBSTER) vs “there” (YLT, DRC)
v69 [stylistic]: Prepositional phrasing — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “near to” (YLT)
v69 [grammatical]: Phrasing of 'You also were' — “Thou also wast” (KJV, ASV, WEBSTER, DRC) vs “And” (YLT, DARBY) vs “You were” (WEB)
v69 [lexical]: Translation of 'of Galilee' versus 'Galilean' — “of Galilee” (KJV, YLT, WEBSTER) vs “the Galilean” (WEB, DRC) vs “the Galilæan” (ASV) vs “the Galilaean” (DARBY)
v70 [grammatical]: Phrasing of 'I do not know' — “know not” (KJV, ASV, WEBSTER, DRC) vs “don’t” (WEB) vs “have known” (YLT) vs “do know” (DARBY)
v70 [lexical]: Translation of 'what you say/are talking about' — “thou sayest” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you are talking about” (WEB)
v71 [grammatical]: 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)
v71 [lexical]: Translation of 'porch/gate/entrance' — “porch another maid” (KJV, ASV, WEBSTER) vs “someone else” (WEB) vs “female” (YLT) vs “entrance” (DARBY) vs “gate” (DRC)
v71 [lexical]: Translation of 'This man/fellow' — “man was” (WEB, ASV, DARBY, DRC) vs “fellow was also” (KJV) vs “one” (YLT) vs “man” (WEBSTER)
v71 [lexical]: Translation of 'of Nazareth/the Nazaraean' — “of Nazareth” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “the Nazaraean” (DARBY)
v72 [grammatical]: Phrasing of not knowing — “do not know” (KJV, DARBY, WEBSTER) vs “not” (ASV, DRC) vs “don’t” (WEB) vs “have known” (YLT)
v73 [grammatical]: Pronoun and adverb usage — “thy” (KJV, ASV, WEBSTER) vs “even” (YLT, DRC) vs “your” (WEB) vs “also” (DARBY)
v73 [lexical]: 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)
v75 [grammatical]: 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)
v75 [grammatical]: 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)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek text of Matthew 26 (Novum Testamentum Graece / SBLGNT style).

Mga banal na pangalan: Kyrios (Lord), Theos (God).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

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.

Jewish interpretation

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.

Latter-day Saint

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.

Jehovah's Witnesses

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.

Mga piniling salin na ginawa ng NCB (28)

v1: words — Lexical accuracy for the plural logous.
v1: happened when he finished — Preserves the major discourse transition of egeneto without archaic phrasing.
v2: is delivered up — Accurately reflects the present passive verb paradidotai and aligns with the refrain structure.
v3: chief priests and the scribes and the elders — Preserves the polysyndeton and definite article pattern of the source text.
v4: seize and slay — Preserves the wordplay and assonance of the subjunctive verbs.
v7: alabaster flask of ointment — Alabastron denotes a flask or vessel, which is better rendered than a generic box.
v10: worked a good work — Preserves the cognate figura-etymologica of the Greek phrasing.
v11: extravagant devotion — The translation choice identifies her act as a unique devotion that supersedes ordinary almsgiving, though disputed among traditions.
v13: Truly — Provides dignified contemporary English for the solemn declaration.
v15: weighed out — Accurately translates estēsan and explicitly connects to the typological parallel in Zechariah 11 noted by academics.
v20: with the twelve disciples — The source text explicitly includes mathētōn here.
v24: through whom — Accurately translates the preposition dia denoting agency or instrumentality.
v26: 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.
v28: covenant — The standard modern theological and lexical rendering of diathēkēs in this context.
v28: poured out for many for the remission of sins — Faithfully renders Matthew's unique clarification of atonement theology, though disputed among traditions.
v29: from now on — Contemporary phrasing for ap' arti.
v38: exceedingly sorrowful — Depicts profound emotional distress even to the point of death, reflecting the reality of his human suffering, disputed among traditions.
v39: not as I will, but as you will — Highlights the distinct volition in submission, though its dogmatic implications are disputed among traditions.
v41: so that you may not enter into temptation — Links the command to vigilance against temptation directly to prayer, a point disputed among traditions.
v45: Are you still sleeping — Contextual progression and Jesus' immediate command to rise make the interrogative reading more cohesive than an imperative.
v50: do that for which you are here — Preserves the elliptical demonstrative/relative pattern of the source text while providing dignified English structure.
v52: 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.
v56: happened that the Scriptures might be fulfilled — Accurately renders the aorist and subjunctive purpose clause, echoing verse 54.
v63: I adjure you — Modern standard dignified English phrasing without archaic pronouns.
v64: 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.
v65: tore — Contemporary dignified English equivalent for rending garments.
v73: speech makes you manifest — Preserves the assonance and wordplay in describing the revelation of his identity.
v75: wept bitterly — Accurately renders the collapse of human self-reliance, though the exact theological lesson is disputed among traditions.

Mga limitasyong dapat malaman

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.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 11, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)