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Each day includes a passage from both the Old Testament and New Testament.

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Leviticus 11-12

Clean and Unclean Land Creatures

11 The Lord spoke to Moses and Aaron, saying to them, ²“Tell the Israelites: ‘This is the kind of creature you may eat from among all the animals^[a] that are on the land. ³You may eat any among the animals that has a divided hoof (the hooves are completely split in two^[b]) and that also chews the cud.^[c] ⁴However, you must not eat these^[d] from among those that chew the cud and have divided hooves: The camel is unclean to you^[e] because it chews the cud^[f] even though its hoof is not divided.^[g] ⁵The rock badger^[h] is unclean to you because it chews the cud even though its hoof is not divided. ⁶The hare is unclean to you because it chews the cud even though its hoof is not divided. ⁷The pig is unclean to you because its hoof is divided (the hoof is completely split in two^[i]) , even though it does not chew the cud.^[j] ⁸You must not eat from their meat and you must not touch their carcasses;^[k] they are unclean to you.

Clean and Unclean Water Creatures

⁹“‘These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales,^[l] whether in the seas or in the streams,^[m] you may eat. ¹⁰But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you. ¹¹Since they are detestable to you, you must not eat their meat and their carcass you must detest. ¹²Any creature in the water that does not have both fins and scales is detestable to you.

Clean and Unclean Birds

¹³“‘These you are to detest from among the birds—they must not be eaten, because they are detestable:^[n] the griffon vulture, the bearded vulture, the black vulture, ¹⁴the kite, the buzzard of any kind,^[o] ¹⁵every kind of crow,^[p] ¹⁶the eagle owl,^[q] the short-eared owl, the long-eared owl, the hawk of any kind, ¹⁷the little owl, the cormorant, the screech owl, ¹⁸the white owl, the scops owl, the osprey, ¹⁹the stork, the heron of any kind, the hoopoe, and the bat.

Clean and Unclean Insects

²⁰“‘Every winged swarming thing that walks on all fours^[r] is detestable to you. ²¹However, this you may eat from all the winged swarming things that walk on all fours, which have jointed legs^[s] to hop with on the land. ²²These you may eat from them:^[t] the locust of any kind, the bald locust of any kind, the cricket of any kind, the grasshopper of any kind. ²³But any other winged swarming thing that has four legs is detestable to you.

Carcass Uncleanness

²⁴“‘By these^[u] you defile yourselves—anyone who touches their carcass will be unclean until the evening, ²⁵and anyone who carries their carcass must wash his clothes and will be unclean until the evening.

Inedible Land Quadrupeds

²⁶“‘All^[v] animals that divide the hoof, but it is not completely split in two,^[w] and do not chew the cud^[x] are unclean to you; anyone who touches them becomes unclean.^[y] ²⁷All that walk on their paws among all the creatures that walk on all fours^[z] are unclean to you. Anyone who touches their carcass will be unclean until the evening, ²⁸and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you.

Creatures that Swarm on the Land

²⁹“‘Now this is what is unclean to you among the swarming things that swarm on the land:^[aa] the rat, the mouse, the large lizard of any kind, ³⁰the Mediterranean gecko, the spotted lizard, the wall gecko, the skink, and the chameleon. ³¹These are the ones that are unclean to you among all the swarming things. Anyone who touches these creatures^[ab] when they die will be unclean until evening. ³²Also, anything they fall on^[ac] when they die will become unclean—any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water^[ad] and will be unclean until the evening. Then it will become clean. ³³As for any clay vessel they fall into,^[ae] everything in it^[af] will become unclean and you must break it. ³⁴Any food that may be eaten which becomes soaked with water^[ag] will become unclean. Anything drinkable^[ah] in any such vessel will become unclean.^[ai] ³⁵Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean^[aj] to you. ³⁶However, a spring or a cistern which collects water^[ak] will be clean, but one who touches the creature’s carcass will be unclean. ³⁷Now, if such a carcass falls on any sowing seed which is to be sown,^[al] it is clean, ³⁸but if water is put on the seed and such a carcass falls on it, it is unclean to you.

Edible Land Animals

³⁹“‘Now if an animal^[am] that you may eat dies,^[an] whoever touches its carcass will be unclean until the evening. ⁴⁰One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening. ⁴¹Every swarming thing that swarms on the land is detestable; it must not be eaten. ⁴²You must not eat anything that crawls^[ao] on its belly or anything that walks on all fours or on any number of legs^[ap] of all the swarming things that swarm on the land, because they are detestable. ⁴³Do not make yourselves detestable by any of the swarming things.^[aq] You must not defile yourselves by them and become unclean by them, ⁴⁴for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground, ⁴⁵for I am the Lord who brought you up from the land of Egypt to be your God,^[ar] and you are to be holy because I am holy. ⁴⁶This is the law^[as] of the land animals, the birds, all the living creatures that move in the water, and all the creatures^[at] that swarm on the land, ⁴⁷to distinguish between the unclean and the clean, between the living creatures that may be eaten and the living creatures that must not be eaten.’”

Purification of a Woman after Childbirth

12 The Lord spoke to Moses: ²“Tell the Israelites, ‘When a woman produces offspring^[au] and bears a male child,^[av] she will be unclean seven days, as she is unclean during the days of her menstruation.^[aw] ³On^[ax] the eighth day the flesh of his foreskin^[ay] must be circumcised. ⁴Then she will remain^[az] thirty-three days in blood purity.^[ba] She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled.^[bb] ⁵If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in^[bc] blood purity.^[bd]

⁶“‘When^[be] the days of her purification are completed for a son or for a daughter, she must bring a one-year-old lamb^[bf] for a burnt offering^[bg] and a young pigeon or turtledove for a sin offering^[bh] to the entrance of the Meeting Tent, to the priest. ⁷The priest^[bi] is to present it before the Lord and make atonement^[bj] on her behalf, and she will be clean^[bk] from her flow of blood.^[bl] This is the law of the one who bears a child, for the male or the female child. ⁸If she cannot afford a sheep,^[bm] then she must take two turtledoves or two young pigeons,^[bn] one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.’”^[bo]

Footnotes

Leviticus 11:2 tn Heb “the animal,” but as a collective plural, and so throughout this chapter.
Leviticus 11:3 tn Heb “every divider of hoof and cleaver of the cleft of hooves”; KJV, ASV “parteth the hoof, and is clovenfooted.”
Leviticus 11:3 tn Heb “bringer up of the cud” (a few of the ancient versions include the conjunction “and,” but it does not appear in the MT). The following verses make it clear that both dividing the hoof and chewing the cud were required; one of these conditions would not be enough to make the animal suitable for eating without the other.
Leviticus 11:4 tn Heb “this,” but as a collective plural (see the following context).
Leviticus 11:4 sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.
Leviticus 11:4 tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).
Leviticus 11:4 tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).
Leviticus 11:5 sn A small animal generally understood to be Hyrax syriacus; KJV, ASV, NIV “coney”; NKJV “rock hyrax.”
Leviticus 11:7 tn See the note on Lev 11:3.
Leviticus 11:7 tn The meaning and basic rendering of this clause is quite certain, but the verb for “chewing” the cud here is not the same as the preceding verses, where the expression is “to bring up the cud” (see the note on v. 3 above). It appears to be a cognate verb for the noun “cud” (גֵּרָה, gerah) and could mean either “to drag up” (i.e., from the Hebrew Qal of גָרָר [garar] meaning “to drag,” referring to the dragging the cud up and down between the stomach and mouth of the ruminant animal; so J. Milgrom, Leviticus [AB], 1:647, 653) or “to chew” (i.e., from the Hebrew Niphal [or Qal B] of גָרָר used in a reciprocal sense; so J. E. Hartley, Leviticus [WBC], 149, and compare BDB 176 s.v. גָרַר, “to chew,” with HALOT 204 s.v. גרר qal. B, “to ruminate”).
Leviticus 11:8 sn The regulations against touching the carcasses of dead unclean animals (contrast the restriction against eating their flesh) is treated in more detail in Lev 11:24-28 (cf. also vv. 29-40). For the time being, this chapter continues to develop the issue of what can and cannot be eaten.
Leviticus 11:9 tn Heb “all which have fin and scale” (see also vv. 10 and 12).
Leviticus 11:9 tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).
Leviticus 11:13 tn For zoological remarks on the following list of birds see J. Milgrom, Leviticus (AB), 1:662-64; and J. E. Hartley, Leviticus (WBC), 159-60.
Leviticus 11:14 tn Heb “and the buzzard to its kind” (see also vv. 16 and 19 for the same expression “of any kind”).
Leviticus 11:15 tn Heb “every crow to its kind.” Many English versions (e.g., KJV, NASB, NIV, NRSV, NLT) render this as “raven.”
Leviticus 11:16 tn Literally, “the daughter of the wasteland.” Various proposals for the species of bird referred to here include “owl” (KJV), “horned owl” (NIV, NCV), and “ostrich” (ASV, NAB, NASB, NRSV, NLT).
Leviticus 11:20 tn Heb “the one walking on four” (cf. vv. 21-23 and 27-28).
Leviticus 11:21 tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).
Leviticus 11:22 tn For entomological remarks on the following list of insects see J. Milgrom, Leviticus (AB), 1:665-66; and J. E. Hartley, Leviticus (WBC), 160-61.
Leviticus 11:24 tn Heb “and to these.”
Leviticus 11:26 tn Heb “to all” (cf. the note on v. 24). This and the following verses develop more fully the categories of uncleanness set forth in principle in vv. 24-25.
Leviticus 11:26 tn Heb “divides hoof and cleft it does not cleave”; KJV “divideth the hoof, and is not clovenfooted”; NLT “divided but unsplit hooves.”
Leviticus 11:26 tn See the note on Lev 11:3.
Leviticus 11:26 sn Compare the regulations in Lev 11:2-8.
Leviticus 11:27 tn Heb “the one walking on four.” Cf. Lev 11:20-23.
Leviticus 11:29 tn For zoological analyses of the list of creatures in vv. 29-30, see J. Milgrom, Leviticus (AB), 1:671-72; and J. E. Hartley, Leviticus (WBC), 161-62.
Leviticus 11:31 tn Heb “touches them.”
Leviticus 11:32 tn Heb “And all which it shall fall on it from them.”
Leviticus 11:32 tn Heb “in water it shall be brought.”
Leviticus 11:33 tn Heb “And any earthenware vessel which shall fall from them into its midst.”
Leviticus 11:33 tn Heb “all which is in its midst.”
Leviticus 11:34 tn Heb “which water comes on it.”
Leviticus 11:34 tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”
Leviticus 11:34 tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).
Leviticus 11:35 tn Heb “be unclean.”
Leviticus 11:36 tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”
Leviticus 11:37 tn Heb “And if there falls from their carcass on any seed of sowing which shall be sown.”
Leviticus 11:39 tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).
Leviticus 11:39 tn Heb “which is food for you” or “which is for you to eat.”
Leviticus 11:42 tn Heb “goes” (KJV, ASV “goeth”); NIV “moves about”; NLT “slither along.” The same Hebrew term is translated “walks” in the following clause.
Leviticus 11:42 tn Heb “until all multiplying of legs.”
Leviticus 11:43 tn Heb “by any of the swarming things that swarm.”
Leviticus 11:45 tn Heb “to be to you for a God.”
Leviticus 11:46 sn The Hebrew term translated “law” (תּוֹרָה, torah) introduces here a summary or colophon for all of Lev 11. Similar summaries are found in Lev 7:37-38; 13:59; 14:54-57; and 15:32-33.
Leviticus 11:46 tn Heb “for all the creatures.”
Leviticus 12:2 tn Heb “produces seed” (Hiphil of זָרַע, zaraʿ; used only elsewhere in Gen 1:11-12 for plants “producing” their own “seed”), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal “be impregnated” (see, e.g., Num 5:28); note KJV “If a woman have conceived seed” (cf. ASV, NAB, NRSV; also NIV, NLT “becomes pregnant”).
Leviticus 12:2 sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).
Leviticus 12:2 tn Heb “as the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean” (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB “as in the days of her menstruation”; NLT “during her menstrual period”; NIV “during her monthly period.”sn See Lev 15:19-24 for the standard purity regulations for a woman’s menstrual period.
Leviticus 12:3 tn Heb “and in….”
Leviticus 12:3 tn This rendering, “the flesh of his foreskin,” is literal. Based on Lev 15:2-3, one could argue that the Hebrew word for “flesh” here (בָּשָׂר, basar) is euphemistic for the male genitals and therefore translate “the foreskin of his member” (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT).
Leviticus 12:4 tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).
Leviticus 12:4 tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.
Leviticus 12:4 tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.
Leviticus 12:5 tn Heb “on purity blood.” The preposition here is עַל (ʿal) rather than ב (bet, as it is in the middle of v. 4), but no doubt the same meaning is intended.
Leviticus 12:5 tn For clarification of the translation here, see the notes on vv. 2-4 above. sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman’s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman’s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).
Leviticus 12:6 tn Heb “And when” (so KJV, NASB). Many recent English versions leave the conjunction untranslated.
Leviticus 12:6 tn Heb “a lamb the son of his year”; KJV “a lamb of the first year” (NRSV “in its first year”); NAB “a yearling lamb.”
Leviticus 12:6 sn See the note on Lev 1:3 regarding the “burnt offering.”
Leviticus 12:6 sn See the note on Lev 4:3 regarding the term “sin offering.”
Leviticus 12:7 tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.
Leviticus 12:7 sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).
Leviticus 12:7 tn Or “she will be[come] pure.”
Leviticus 12:7 tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”
Leviticus 12:8 tn Heb “If her hand cannot find the sufficiency of a sheep.” Many English versions render this as “lamb.”
Leviticus 12:8 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
Leviticus 12:8 tn Or “she will be[come] pure.”

Matthew 26:1-25

The Plot Against Jesus

26 When^[a] Jesus had finished saying all these things, he told his disciples, ²“You know that after two days the Passover is coming, and the Son of Man will be handed over^[b] to be crucified.”^[c] ³Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. ⁴They^[d] planned to arrest Jesus by stealth and kill him. ⁵But they said, “Not during the feast, so that there won’t be a riot among the people.”^[e]

Jesus’ Anointing

⁶Now while Jesus was in Bethany at the house of Simon the leper,^[f] ⁷a woman came to him with an alabaster jar^[g] of expensive perfumed oil,^[h] and she poured it on his head as he was at the table.^[i] ⁸When^[j] the disciples saw this, they became indignant and said, “Why this waste? ⁹It^[k] could have been sold at a high price and the money^[l] given to the poor!” ¹⁰When^[m] Jesus learned of this, he said to them, “Why are you bothering this woman? She^[n] has done a good service for me. ¹¹For you will always have the poor with you, but you will not always have me!^[o] ¹²When^[p] she poured this oil on my body, she did it to prepare me for burial. ¹³I tell you the truth,^[q] wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

The Plan to Betray Jesus

¹⁴Then one of the twelve, the one named Judas Iscariot, went to the chief priests ¹⁵and said, “What will you give me to betray him into your hands?”^[r] So they set out thirty silver coins for him. ¹⁶From that time^[s] on, Judas^[t] began looking for an opportunity to betray him.

The Passover

¹⁷Now on the first day of the feast of^[u] Unleavened Bread the disciples came to Jesus and said,^[v] “Where do you want us to prepare for you to eat the Passover?”^[w] ¹⁸He^[x] said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” ¹⁹So^[y] the disciples did as Jesus had instructed them, and they prepared the Passover. ²⁰When^[z] it was evening, he took his place at the table^[aa] with the twelve.^[ab] ²¹And while they were eating he said, “I tell you the truth,^[ac] one of you will betray me.”^[ad] ²²They^[ae] became greatly distressed^[af] and each one began to say to him, “Surely not I, Lord?” ²³He^[ag] answered, “The one who has dipped his hand into the bowl with me^[ah] will betray me. ²⁴The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” ²⁵Then^[ai] Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus^[aj] replied, “You have said it yourself.”

Footnotes

Matthew 26:1 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
Matthew 26:2 tn Or “will be delivered up.”
Matthew 26:2 sn See the note on crucified in 20:19.
Matthew 26:4 tn Here καί (kai) has not been translated.
Matthew 26:5 sn The suggestion here is that Jesus was too popular to openly arrest him.
Matthew 26:6 sn See the note on leper in Matt 8:2.
Matthew 26:7 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
Matthew 26:7 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).sn Mark specifies that the perfumed oil was Nard or spikenard, which is a fragrant oil from the root and spike of the nard plant of northern India (Mark 14:3). This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
Matthew 26:7 tn Grk “as he was reclining.”sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
Matthew 26:8 tn Here δέ (de) has not been translated.
Matthew 26:9 tn Here γάρ (gar) has not been translated.
Matthew 26:9 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
Matthew 26:10 tn Here δέ (de) has not been translated.
Matthew 26:10 tn Grk “For she.” Here γάρ (gar) has not been translated.
Matthew 26:11 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
Matthew 26:12 tn Grk “For when.” Here γάρ (gar) has not been translated.
Matthew 26:13 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Matthew 26:15 tn Grk “What will you give to me, and I will deliver him over to you?”
Matthew 26:16 tn Here καί (kai) has not been translated.
Matthew 26:16 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
Matthew 26:17 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
Matthew 26:17 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
Matthew 26:17 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
Matthew 26:18 tn Here δέ (de) has not been translated.
Matthew 26:19 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Matthew 26:20 tn Here δέ (de) has not been translated.
Matthew 26:20 tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
Matthew 26:20 tc Many witnesses, some of them quite significant, have μαθητῶν (mathētōn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (mathētōn autou, “his disciples”; 0281 it) after δώδεκα (dōdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in P^37vid,45vid B D K Γ ƒ^1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
Matthew 26:21 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Matthew 26:21 tn Or “will hand me over.”
Matthew 26:22 tn Here καί (kai) has not been translated.
Matthew 26:22 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
Matthew 26:23 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
Matthew 26:23 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him—somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
Matthew 26:25 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
Matthew 26:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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Old/New Testament

Clean and Unclean Land Creatures

Clean and Unclean Water Creatures

Clean and Unclean Birds

Clean and Unclean Insects

Carcass Uncleanness

Inedible Land Quadrupeds

Creatures that Swarm on the Land

Edible Land Animals

Purification of a Woman after Childbirth

Footnotes

The Plot Against Jesus

Jesus’ Anointing

The Plan to Betray Jesus

The Passover

Footnotes