Mat 26:55 Have you come out as against a thief with swords and staves to take me? I sat daily with you teaching in the temple, and you laid no hold on me.
Mat 26:56 But all this was done, that the scriptures of the prophets might be fulfilled.
Alternative: Have you come upon a robber with swords and clubs to arrest me? Throughout the day, I sat near you teaching and you did not seize me. But this whole thing came into being in order to complete the prophet's picture.


In the NIV study Bible, they translated "thief" as "rebel," adding a bit of historical politics into the text where it cannot be found in the original. While NIV is useful, the idea of translating Christ's words to add meaning that isn't in the original text is wrong-headed.

In the previous two verses, Christ makes it clear that he could avoid his fate but that he desired to personally complete an historical mission, one foreseen by the prophets.

Here, he points out that those who are taking him are playing their part in that historical mission as well. Why did their attitude toward him suddenly change? There was no proximate cause for them to bring arms against him. Instead, there was an underlying history. Part of that history, Christ has already talked about: the history of killing prophets. The other part of that history, that is, completing the prophecies of the Old Testament is yet to come.

Do the people involved have a choice in this matter? Christ has already said that he had a choice so we much assume that they do as well. In one sense, their reactions are predictable. People always turn on those who point the error of their ways. This isn't a Jewish trait. It is a human trait. The Greeks killed Socrates for the same type of crimes against humanity.

However, Christ's death was different. It was prophesied as something that had to happen in a certain way because, from the perspective of a timeless God, it is happening in that way. People have choices, but a mind that transcends time knows what those choices are. From the divine perspective, these acts were not at one time yet to happen, nor have they happened in the past. From the divine perspective, all of history is happening now. Everyone's choices are being made now.

In his connection with the divine, Christ often deals with time in ways that are difficult for us to understand. This analysis is based upon that fact: the idea that he knew how his words would be recorded and phrased every word so that they would have meaning for us today as they had an immediate meaning for those around him.


At every point in time, people are taking arms against God's will in one way or another

"Thieves" is from lêistês (lestes), which means "robber" or "pirate."

"To take" is from sullambanô (sullambano), which means "to collect," "to gather together," "to carry off," "to put together," "to sieze," "to apprehend," "to arrest," "to enjoy together," "to take with," and "to take part in."

"Sat" is from kathezomai (kathezomai), which means "to sit down," "to take one's seat," "to occupy," "to remain seated," and "to preside."

"Teaching" is from didaskô (didasko), which means "to teach," "to instruct," "to indicate," "to explain," and "to give sign of."

"Temple" is from hieros (hieron) which means "filled with or manifesting divine power," "holy," "consecrated," "under divine protection," "holy place," "sacred principle," and "supernatural."

"Laid hold" is from krateô (krateo), which means "to rule," "to hold sway," "to be the lord and master," "to conquer," "to prevail over," "to get the upper hand," "to seize," "to control," and "to command."

"Was done" is from gignomai (ginomai), which means "to become," "to come into being," "to be produced," and "to be."

"Scriptures" is from graphê (graphe), which means "representing by means of lines," "a drawing," "writing," "the art of writing," and "that which is written." It came to mean "scripture" from its use in the Gospels.

"Fulfilled" is plêroô (pleroo), which mean "to fill," "to fulfill," "to make complete," "to pay in full," "to make pregnant," and "to fill full."

Mat 26:54 But how then shall the scriptures be fulfilled, that thus it must be?

Alternative: How in that case shall the picture that this must happen get completed?

This statement almost brings the Gospel of Matthew full circle. Christ's first words in Mathew were Mat 3:15, when Christ says the John must baptize him to "fulfill" what is right. That was the first time that word in Greek for "fill up" was used by Christ and this is the last time that it is used, as our story itself is completed of filled up.

It might also be worth noting that the Greek word translated as "scriptures" literally means "a drawing." For the Greeks, both drawings and words created a "picture" or a representation of reality. The idea is that the prophesies created a certain picture or representation of what was to happen in the future, but that picture, like all drawings, does not completely capture reality. Christ seemed quite aware of this even if his followers are sometimes unclear on the point. Reality is what we live.

As we discussed in the last post, Christ said directly that he was free to choose his fate and the his Father would support him in his decision. Overlooking his seriousness, one can read this statement as though it is simply rhetorical question, as though Christ is saying that he has no choice in the matter.

Rather I suggest we read this seriously as those Christ's question here is an honest one. What happens to the world if Christ chooses not to die? The prophesies would still be true. There would be a Messiah and a turning point in history. The story would still be completed. Would Christ die in the same way but at a different tie? Would another die in his place and that person become the Christ?

Christ is asking the question and our only response must be that we don't know. Christ, however, asks the question as though he does know the answer and that he has decided that this is the best possible way for history to play out. From his point of view, this ending is perfect or even desirable, but it is simply the best alternative he sees.

"Scriptures" is from graphê (graphe), which means "representing by means of lines," "a drawing," "writing," "the art of writing," and "that which is written." It came to mean "scripture" from its use in the Gospels.

"Full" is plêroô (pleroo), which mean "to fill," "to fulfill," "to make complete," "to pay in full," "to make pregnant," and "to fill full."

"Must" is from dei (dei), which means "there is need," "it is needful," "one must," and "it is fitting."

"Be" is from gignomai (ginomai), which means "to become," "to come into being," "to be produced," and "to be."

Mat 26:53 Did you think that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?
Alternative: Don't you suppose that I have the power to summon my Father, and he would supply me with more than twelve legions of angels?

Christ's final lessons are about duty and power. The sword is the symbol of power, but Christ's real power is he relationship with his Father who is the true source of power. What Christ's lesson here is that the cup, that is the duty you accept, is more important than the power, especially since everyone has the power to avoid their duty.

In this verse, Christ is going back to that same question of who has power. Though God is spirit and hidden, He has power, the power over everything physical, mental, and spiritual. Earthly powers have temporary power simply because God has given humanity freedom.

However, this statement says something about Christ's view of the mutability of history. He knows that his death is part of a larger, historical plan. His death was foretold by prophets all through history. However, he still knows that as a human being he is still free to decide, to choose his fate. God already knows his choice but it is still his choice. He has the power to change history if he chooses. His death is not predetermined simply because it is foretold.

Not only can he choose against history, but Christ goes further. God will support him in his choice. He has the power as a human to choose and he still has access to God's power even if he choose against God's plan. So his choice to take the cup wasn't a false choice, just for show. It was a real choice.

What would have happened if Christ had chosen differently? A different history would have occured. There would still have been a Messiah and it still might have been Christ, but he and history would have fulfilled God's plan in another way. This is the meaning of human freedom. We can all choose to make our own decisions but regardless of our choices, God's will is being done: EVEN TO THE EXTENT OF HONORING OUR FREEDOM.

Christ's freedom of choice is the most extreme example of human freedom. Christ knew his fate and knew that it was prophesied. He knew what choice he would make. However, it was still his choice even though he already knew what choice he would make. He was completely free, to the point that he agonized about his decision, even though he knew absolutely how he would make it.

How different is this from any of our choices? For example, I can "know" I will never do some things. For example, I would never try to cheap someone out of their money. My whole sense of myself is that I value my personal trustworthiness and credibility much more than I do money. Does that mean that I can't be tempted by money? No. I know I am free to make what I see as terrible choices. I may even be wrong about my nature. Under some circumstances, I might be put in a position which I needed the money and had to sacrifice my character. I am reminded of Peter and his denying Christ three times when he thought that this was something that he would never do. Peter was certainly a stronger man than I am.

So human freedom is real. If Christ wasn't free to make his choice, it would have proven the idea of predestination. However, Christ was free and so are we.

"Think" is from dokeô (dokeo), which means "expect," "suppose," "imagine," "have an opinion," "seem," "seem good," and "to be reputed."

"Can(not)" is from the verb, dunamai (dunamai) which means "to have power by virtue of your own capabilities," "to be able," and "to be strong enough." In the previous verse, the word used was the adjective, dunatos (dunatos), which means "strong," "mighty," "possible," and "practicable."

"Pray" is from parakaleô (parakaleo) which means "call in," "summon," "address", "demand," and "beseech." It means literally "call closer."

"Shall not presently give me" is from paristêmi (paristemi), which means "to cause to stand beside," "to place besides," "to set before the mind," "to present," "to furnish," "to supply," "to deliver," "to make good," "to show," "to present," "to offer," and "to render."

Mat 26:52 Put up again you sword into its place: for all they that take the sword shall perish with the sword.
Alternative: Return your sword into its place because all who take the sword are destroyed by the sword.

While this sounds simply like an expression of pacifism and perhaps the idea of karma, it is much more if we understand how Christ sees the world and its conflicts. Christ says explicitly that his larger purpose is not to bring peace but the sword in Mat 10:34. For him, the sword was a symbol of struggle. It is the opposite of the cup, which is the symbol of acceptance. Christ makes this context explicit in Jhn 18:11.

Christ sees the world as having an inherent conflict between the temporal and the eternal, the worldly and the spiritual. This struggle is necessary and healthy. Christ doesn't say "throw away your sword." He say, "Put your sword in its place." Swords have a place and the physical struggle that they represent also has a place. However, acceptance also has its place. The secret is understanding the nature of the situation we are in and what must happen so we can satisfy what God expects from us.

Why was this situation one of acceptance? Christ has already said that he is accepting God's will. Others may not realize what his happening. He asks Judas, Why are you here? because Judas and the others do not realize that they are all playing their parts in a larger drama. Christ understand that to win this particular conflict, he must give up the physical, accepting physical death so that the spirit and his teachings can triumph.

Does this mean that the sword has no place in the world? Christ accepts its role in the world in the same way that he accepts the role of money. They are necessary.

Update:
In thinking about the previous verse, I realized that Christ was saying something hidden in his statement about those who take up the sword will die by the sword. Think for a moment: Did any of his followers take up the sword? No, they did not start an armed rebellion, either against the Jewish leaders or Rome. But how did they die? All of his followers died by the sword in one form or another. They died at the hands of others exerting physical power over them. So, his followers DIDN'T take up the sword and yet they died by the sword.

So was Christ wrong? If we assume that his statement means that those who do not take up the sword will not die by the sword, we are wrong. He doesn't say that. We have to understand exactly what he was saying. He was saying that philosophies that teach people that might makes right will eventually die because all physical power is temporary (like physical life).

Though his followers died by the sword, their ideas did not. Their ideas grew more and more powerful. Symbolically, the sword is physical power. Ideas are the power of ideas. Physical power can only defeat the ideas when those ideas are based on physical power. Ideas can destroy a physical power, as Rome was eventually destroyed, but a physical power cannot destroy ideas.

"Put up again" is from apostrephô (apostrepho), which means "to turn back," "to turn aside," "to dissuade from," "to bring back," and "to recall."

"Sword" is machaira (machaira), which means a "large knife," "large dagger," "short sword," or "dirk." It specifically the type of weapon used for making sacrifices, by assassins, bodyguards, and jugglers.

"Take" is from lambanô (lambano) which means "to take," "to receive," "to apprehend with the senses," and "to seize." It is also specifically used to mean seized with emotion.

"Perish" is from apollumi, which is a very strong form of "to destroy," "to kill," "to slay," and "to lose." It is translated as "lost" and "perish" elsewhere in Matthew. It means "to destroy utterly." It also means "to ruin" a woman.

Mat 26:50 Friend, wherefore have you come?
Alternative: Disciple, for what purpose are you here?

Christ knows why Judas has come as does everyone else present either because they are with Judas or because Jesus told them what was going to happen, so why does Christ ask? To make it clear that Judas's presence has a greater meaning than anyone there realizes.

Judas had his own motives: jealousy or greed or whatever, but from Christ's point of view, none of that matters. Just as Christ must go to his death to fulfill a larger plan, so much Judas betray him as part of a larger plan. It was important that a friend and disciple (the first word here) turns Christ over to the authorities. Why? Because ONLY a friend is able to turn on us and only a disciple can really turn on their beliefs.

However, there is a larger question here. Removed from the context, Christ is asking us all about our purpose. Why are we hear? Why are we present at this particular place an time? Christ's point is that there is a reason and purpose, an end (telos).

"Friend" is from hetairos (hetairos), which means "comrade," "companion," "pupil," "disciple," and "associate."

"Wherefore" is from epi hos, which literally means "on what."

"Come" is from pareimi (pareimi), which means "to be present," "to be near," and "to be ready."

Mat 26:46 Rise, let us be going: behold, he is at hand that does betray me.
Alternative: Wake up and carry on. See? My being given over approaches.

In the face of being given over to authorities, Christ's goes to meet his fate, but he wants witnesses with him.

"Rise" is from egeirô (egeiro), which means "to awake," "to rouse," "to stir up" and "to wake up."

"Let us be going" is from agô (ago), which means "to lead," "to fetch," "to carry," "to bring," "to take with one," "to draw on," "to bring on," "to lead towards," "to lead on," "to manage," "to guide," "to draw out," "to keep [a date]," and so on.

"Behold" is from idou (idou), which means "to behold," "to see," and "to perceive." It is a form of the verb eido.

"He is at hand" is from engizô (eggizo), which means "to bring near," "to approach," and "to bring up."

"Betrayed" is from paradidômi (paradidomi), which means "to give over to another," "to transmit," "to hand down," "to grant," "to teach," and "to bestow."

Mat 26:45 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.

These are the words of a hero. They could have been written by Shakespeare. This is so dramatic: the hero knowing that his death is coming but bidding his friends to sleep on. I almost hate to get into any other meaning because the drama is so perfect.

Before this, Christ had found his disciples asleep and gone back to praying as before without waking them. The text says, "praying as before" indicating that for the third time he expressed his regret at dying (this time in private) but his acceptance of the Father's will.

Though a lot of the vocabulary here is unique and interesting, I find that I don't want to go into it because the drama of this statement is everything.

Mat 26:42 O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
Alternative: Oh my father, if this cup is not able to pass me by unless I drink it, your will shall be realized.

Verses like this were made for this kind of analysis because it echoes and reflects words and ideas from earlier verses. There are a number of subtle changes in words in this verse from the one in Mat 26:39 (discussed here). Both verse echo the sense of an earlier verse, Mat 20:22 (discussed here) and a key verse from Lord's prayer in Mat 6:10 (discussed here).

Christ uses "drinking from the cup" as a sign of accepting a mission. It was first used that way in Mat 20:22, but its repetition here clarifies the symbol. This idea changes the meaning of Christ offering of the cup of wine in Mat 26:27 and his statement, "Drink all of it!" Wine is Christ symbol for the mind and blood is his symbol from relationships. Accepting the wine as blood becomes a conscious acceptance of a relationship and, by extension, a mission from a superior.

The cup, the wine, the blood, the will of God's will becoming reality are all here. This is one of the most well connected verses in the New Testament in terms of its symbols.

"May" is from the verb, dunamai (dunamai) which means "to have power by virtue of your own capabilities," "to be able," and "to be strong enough." In the previous verse, the word used was the adjective, dunatos (dunatos), which means "strong," "mighty," "possible," and "practicable."

"Will" is from the noun, thelêma (thelema), which means "will" and "pleasure." In the previou verse the word "will" is from the verb, thelo , which means "to be resolved to a purpose" and "to desire."

"Done" is from from gignomai (ginomai), which means "to become," "to come into being," "to be produced," and "to be."

Mat 26:40 What, could you not watch with me one hour?
Mat 26:41 Watch and pray, that you enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak.
Alternative: Are you not strong enough to stay fully awake with me one hour? Stay away and offer prayers: divine inspiration is truly ready but the flesh is feeble.

Christ used the term used here for "spirit" in the positive sense to mean the breath of God, divine inspiration. In the negative sense, it means the spirits of madness that can control a person and must be thrown out. The concept captures the changes in our attitude, temperament, or inspiration which can either uplift us or bring us down.

The word is different the word used for "soul" in Mat 26:38. While both mean "breath," the spirit here is more of a force: a wind or a blast. While our soul is our awareness and consciousness, the spart of life within us. This "spirit" is the internal pressure that motivates us, the breath of God or the climate of society. This latter is the type of spirit than makes people into "beggars of spirit" as referenced in the Beatitudes.

The word used for "flesh" here is also not the word that Christ used for "body" in Mat 26:26 (discussion here). The "body" is the physical part of a person without their soul, but in the Greek the word for "flesh" here (sarx) has an even lower sense, that of being just meat, but Christ doesn't use it that way. He uses this word "flesh" as symbolic of the relationships between people. It is the flesh and blood people we get information from (Mat 16:17), the flesh that unites husband and wife (Mat 19:5), and the flesh for which the last days are shortened (Mat 24:22). There is a sense in Christ that these relationships like our bodies are very important but "feeble."

In the last few chapters, the original Greek focuses on the idea being awake and ready. In English, this is lost because the term for awake is often translated as "watch." One way to read this is that divine inspiration keeps us ready but the weakness of our earthly bonds to God make it hard to keep connected with that divine breath.

"Could you " is from ischuô (ischuo), which means "to be strong in body," "to be powerful," "to prevail," and "to be worth."

"Watch" is from grêgoreô (gregoreuo), which means "to be or to become fully awake."

"Pray" is from proseuchomai (proseuchomai), which means "to offer prayers or vows," and "to pray for a thing."

"Temptation" is from peirasmos (peirasmos), which means a "trial," "worry," and only by extension "temptation."

"Spirit" is from pneuma (pneuma), which means "blast," "wind," "breath," "breath of life," "flatulence," "divine inspiration," and "immaterial beings."

"Willing" is from prothumos (prothumos), which means "ready," "willing," "eager," "bearing goodwill," "wishing well," and "readily."

"Flesh" is from sarx (sarx), which means "flesh," "the flesh of fruit," "the body," "meat," and "the physical order of things."

"Weak" is from asthenês (asthenes), which means "without strength," "weak," "sickly," "feeble," "poor," and "insignificant."

Mat 26:39 O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as you [will].

Christ often uses the term "will" (thelô) to mean the choice to exercise power (dunamis ). Power is what makes things possible (dunatos). Others in the Gospel use "will" to mean desire, but Christ seldom uses it in that sense. Christ is also very consistent in defining God as the power that makes all things possible.

Again, Christ says that he would not choose his own. It seems that he wanted Peter and the others with him to know this. He wanted to affirm the value of life even in the face of a sacrifice that he knew that he must make. It seems that he purposefully wanted his followers to understand that death and the afterlife was not the goal of life. Even though death is am unavoidable part of life, and his own death was particularly unavoidable in the context of history, death is not to be welcomed as a friend. Christ was not dying to start a death cult. He was dying to start a religion of rebirth.


"Possible" is from dunatos (dunatos), which means "strong," "mighty," "possible," and "practicable."

"Cup" is from potêrion (poterion), which means "a drinking-cup," "a wine-cup," "a jar," and "a receptacle" for offerings in the temple.

"Pass" is from parerchomai (parerchomai), which means "go by," "pass by," "outstrip" (in speed), "pass away," "outwit," "past events" (in time), "disregard," and "pass without heeding."

"Will" is from thelô (thelo), which means "to be willing," "to wish," "to ordain," "to decree," "to be resolved to a purpose" and "to desire."

Mat 26:36 Sit you here, while I go and pray yonder.
Mat 26:38 My soul is exceeding sorrowful, even unto death: tarry you here, and watch with me.
Alternative: Settle here while I depart to pray over there. I am very sad until I am put to death. Wait here and stay awake with me.

Christ knows that he will rise from the dead. Unlike most of us who face death, he knows his fate. However, he is still sad about his death, leaving his life and friends. Though he will rise from the dead, his physical life as a teacher among followers will soon be over and that life is as precious to him as it is for any of us. He is not anxious to return to heaven, as one might expect. Instead he is sad. Is he sad because he is afraid of the pain of his death? This seems unlikely. Is he sad because of what his death says about humanity? This is more likely. Is he said because some will use his death to their own ends? This is also possible.

The word translated as "soul" here means one's consciousness, one's self-awareness. It is the opposite of the purely physical body (soma), but it is also the opposite of cosmic consciousness.

It is interesting that Christ separated himself from the apostles to pray, but he still wanted witnesses. He wanted his words of prayer at his death recorded in the Gospel. He specifically ask the apostles to watch with him so that they can overhear his prayer. This didn't happen by chance.

"Sit" is from kathizô (kathizo), which means "to make sit down," "to seat," "to place," "to sit," "to recline at meals," and "to settle."

"Go" is from aperchomai (aperchomai), which means "to go away," and "to depart."

"Pray" is from proseuchomai (proseuchomai), which means "to offer prayers or vows," and "to pray for a thing."

"Soul" is from psuchê (psuche), which means "breath," "life," "self," "spirit," and "soul." It has the clear sense of the conscous self. It is also used to describe "the spirit" of things.

"Exceedingly sad" is from perilupos (perilupos), which means "very sad" and "deeply grieved."

"Even unto" is from heôs (heos), which means "until," "while," "so long as,"

"Death" is from thanatos (thanatos), which means "death" "a death sentence," and "a corpse." However, the word could be a form of the verb, thanatoô, which is the future passive of the verb meaning "to be put to death," "to be made dead."

"Tarry" is from menô (meno), which means "to stay," "to wait," "to stand fast [in battle]," "to stay at home," "to remain," "to expect," and "to wait for."

"Watch" is from grêgoreô (gregoreuo), which means "to be or to become fully awake."

Mat 26:34 Verily I say unto you, That this night, before the cock crows, you shall deny me thrice.

Christ does not see doubt and even rejection as a "sin," but simply as a predictable fact of our human nature. In the previous verse he said that both he and his followers must fall, as predicted, but that then they would rise.

For Christ, progress is not a straight line, but a cycle that we go through. We come to believe, but that belief creates doubt and that doubt itself allows us to renew our faith. No matter how much you or I believe at this moment, Christ is predicting that we will eventually forget that belief or worse, come to deny it. However, if we recognize what we are doing, the denial in itself can cause us to come to our senses.

"Deny" is from aparneomai (aparneomai), which means "to deny utterly," "to refuse," "to reject," and "to deny."

Mat 26:31 All you 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.
Mat 26:32 But after I am risen again, I will go before you into Galilee.
Alternative: All of you shall be made to fall with me in this night: for it is written that I will strike the shepard and the sheep of the flock shall be scattered abroad. But after I have been awaken, I will go before you to Galilee.

The message is the challenges and suffering are necessary both for Christ and for his followers, that these challenges themselves serve a purpose. In the original Greek, the clear sense is not that his followers will stumble of fall because of him but with him.

The word used for "scatter" also means "to winnow," which is separating the wheat from the straw. It was used earlier in Mat 25:24 (discussed here). The quote is a reference to Zec 13:7, which echoes in both Chapter 13 and 14 many of the ideas Christ expressed in his discussion of the end (purpose) of his coming. Part of it clearly refers to the details of Christ's death and the difficulties that follow. Specifically, the quote says that only one third of the land will survive and that those will be tried by fire. The point of the passage fro Zechariah is that those that struggle will "refine them as silver is refined, and will try them as gold is tried..."

The nice thing about references to the Old Testament is that you can check the Greek vocabulary used against the Hebrew of the references. What we often find are complex plays on words, as that one above. The Hebrew word meaning scatter does not seem to be a word for winnowing as the Greek word is, but the idea of winnowing, separating the valuable from the worthless, is clearly a part of the references quote in Zechariah.

"Offended" is from skandalizô (skandalizo), which means "to cause to stumble," "to give offense," and "to scandalize."

"Because" is from en, which means "in," "by," and "with," but doesn't have a sense of being a cause, at the KJV might indicate.

"Strike" is from patassô (patasso), which means "to beat," "to knock," "to strike," and "to afflict."

"Shepard" is from poimên (poimen), which means "herdsmen"and "shepherd."

"Flock" is from poimnê (poimne), which means "flock" specifically of sheep.

"Scatter" is from diaskorpizô (diaskorpizo), which means "to scatter abroad," "to squander," "to confound," and "to winnow."

"Risen again" is from egeirô (egeiro), which means "to awake," "to rouse," "to stir up" and "to wake up."

Mat 26:29 But 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.
Alternative: But I tell you that I will not drink from this children of the vine, until that day when I drink in a new way with you in my Father's kingdom.

There are many implications about the nature of the Father's kingdom in this verse, including the idea that people drink wine there. Christ has already said that people do not marry in the afterlife because their bodies are like those of angels, but do they drink? I will not explore the possible explanations here because my primary concern is language and Christ's symbolic use of language. While Christ's words tempt me into speculation about what he is teaching about cosmology and ontology, I will resist.

Looking at Christ's use of symbols, he is making a subtle pun in this verse that is more than a pun. The term used for "fruit" here (gennêma) has only been used previously in the Gospel to mean "generation" in the phrase "generation of vipers," (Mat 3:7, Mat 12:34, Mat 23:33) referring to his own generation and specifically, the Pharisees. It is NOT the term Christ uses (karpos) to refer to "fruit" as in "judging a tree by its fruit." Instead, the term used here captures the idea of "offspring," as in "offspring of vipers" or "fruit of vipers."

The word used here for vine is only used in one other set of verses (aside from the echoes of this verse in Mark (Mar 14:25) and Luke (Luk 22:18), those related to Jhn 15:5, where Christ describes himself as the vine and his Father as the "husbandman."

The contrast here is between that "generation of vipers" and "the generation of the vine." The vipers are full of poison, but Christ is the vine, symbolically. His blood flows through the vine, bringing life to all its branches, who are his children.

In the end, there is much more going on here than simply discussing the drinking of wine in the afterlife. Instead, the drinking can also exist in this life, where the kingdom of the Father is sharing the flow of nourishment from the son.

The word "new" refers to this novel way of drinking, to the "new wine" (from Mat 9:17) that requires new wine skins, and the new inheritance of his blood.

"Drink" is from pinô (pino), which means "to drink."

"Fruit" is from gennêma (gennema), which means "that which born or produced." It means "offspring," "fruits of the earth," any "product" or "work." It also means "breeding," "begetting," and "producing."

"Vine" is from ampelos (ampelos), which means "any climbing plant with tendrils," "grape vine," "wild vine," and "vineyard."

"New" is from kainos (kainos), which means "new," "fresh," "newly made," "newly invented," and "novel."

Mat 26:27 Drink you all of it;
Mat 26:28 For this is my blood of the new testament, which is shed for many for the remission of sins.
Alternative: Drink all of it because this is my blood, my new last will and testament that is poured out on account of the many in the release of [their] errors.

In an earlier discussion of blood, I pointed out that Christ uses it as symbol for relationships and that the pouring out of blood is especially related to the fate of the prophets. We should also note that while "flesh and blood" is symbolic of relationships, the term used for "flesh" (sarx) is different than the word Christ uses for "body" (soma) in the previous verse.

In the alternative translation above, the most common meaning of the Greek words gives this verse many parallel meanings. Christ compares the pouring out of bloor with the releasing of errors. Historically, the shedding the blood of prophets stained future generations with their guilt. This ideas echoes through the Gospels. But Christ suggests that in his case, the opposite will happen. People will not be burdened by this mistake. Instead, his blood will free them from their errors. This is what makes his last will and testament new and novel. Instead of burdening the crowd with their guilt, he wants their inheritance to be the freedom from guilt.

The pouring out of blood is equated by Christ with the pouring out of wine throughout the Gospels. Wine is the symbol for the mental because it affects the mind. Both the pouring of win and the pouring of blood can change people's minds, but Christ's particular magic was uniting them as part of the same process. People die all the time without affecting anything. Death is nothing but making a death count was Christ's mission.

"Drink" is from pinô (pino), which means "to drink."

"Blood" is haima (haima), which means "blood," "bloodshed," and "kindship."

"New" is from kainos (kainos), which means "new," "fresh," "newly made," "newly invented," and "novel."

"Testament" is from diathêkê (diatheke), which means "a will," "a disposition (specifically of property by a will)," "a testament," "an arrangement between to parties," "a compact," and "a covenant."

"Shed" is from ekcheô (ekcheo), which means "to pour out."

"Remission" is from aphesis (aphesis), which means "letting go," "release," "discharge (from a group)," "relaxation," "divorce," "emission," and "leave of absence."

"Sin" is from the Greek hamartia, which means "to miss the mark," "failure," "fault," and "error." Only in religious uses does it become "guilt" and "sin."

Mat 26:26 Take, eat; this is my body.

Throughout the Gospel, Christ has used bread as a symbol for the physical realities of life. Here, he is explicitly expresses the idea that the bread we eat is the same as our physical bodies. It is important to note here that the term used for body expresses idea of a physical body as the opposite of the spirit or breath that animates the body.

If we judge by the words chosen, Christ is not saying that the bread contains his spirit. He may be saying that the bread, like his body, is temporary, designed only to serve a purpose, that is to animate the spirit. This is more consistent with his use of metaphors throughout the Gospel, where the cycle of spirit>body>mind>relationship>spirit takes us from eternal through the temporal and back to the eternal.

"Take" is from lambanô (lambano) which means "to take," "to receive," "to apprehend with the senses," and "to seize." It is also specifically used to mean seized with emotion.

"Eat" is from phago (phago), which is a form of the word, phagein, which means to eat," "to eat up," and "to devour." A synonym for esthiô (esthio).

"Body" is from sôma (soma), which means "body of man or beast," "living body," "any corporeal substance," "a solid," "a whole of a thing." The word means "body" in the sense of being the opposite of "spirit."

Mat 26:23 He that dips [his] hand with me in the dish, the same shall betray me.
Mat 26:24 The Son of man goes 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.
Mat 26:25 [In response to Judas about whether it is him.] You have said it.

When we forget the exact situation of the Last Supper and take these as words to us all, the first verse here becomes a warning. Only those who are close to us can turn on us and turn us over to government authorities. Sharing a mean or a drink together is Christ's symbol for an emotional relationship. Bread is a physical thing, but just as it creates the physical body by eating it, it creates the emotional relationships by sharing it.

For Christ, we all have to accept our fate as he accepted his fate. The particular expression of grief used here is used primarily to express Christ's sorry at the selfishness of religious leaders. However, relationships are meant to be personal. Christ clearly separates public responsibilities and personal relationships, the first are practical while the later are emotional. Turning on those you are close to, especially turning loved ones over to public authorities for selfish reaasons, was clearly among the worst of sins.

The expression of the magnitude of the mistake might be better translated as "it would have been more beautiful if you had never been created." This message ties more directly to what Christ saw as the purpose of our lives: to create beauty for others and the source of our lives: the will of God coming into being in the world. The verb used is the active form of the word always used to describe how God's will comes into being. That word expresses the purpose of life as a "becoming" something better by the producing of beauty or quality.

In matters of guilt, we are all our own final judge. Here, Christ does not directly accuse Judas. Instead, Judas accuses himself. Christ agrees.

"Dish" is from trublion (trublion), which means "cup" or "dish."

"Goes" is from hupagô (hupago), which means "to lead under," "to bring under," "to bring a person before judgment," "to lead on by degrees," "to take away from beneath," "to withdraw," "to go away," "to retire," "to draw off," and "off with you."

"Woe" is from ouai (ouai), which is an exclamation of pain or anger.

"Good" is from kalos, which means "beautiful," "good," "of fine quality," "noble," and "honorable." It is most often translated as "good" juxtaposed with "evil" in the New Testament, but the two ideas are closer to "wonderful" and "worthless," "noble" and "base."

"Born" is from gennaô (gennao), which means "to beget," "to bring forth," "to produce from oneself," "to create," and "to engender." This is the causal form of gignomai, which is translated as "done" in the NT, but which comes closer in meaning to "become."

Mat 26:21 Verily I say unto you, that one of you shall betray me.
Alternative: Truly I tell you that one of you shall give me over.

This statement at the beginning of the Last Supper echoes the words used ealier in Mat 26:2 (discussion here), where Christ said that he would be "given over" and "staked."

In looking through all the other uses of the word by Christ that means "given over" (paradidômi ), I find that he uses it quite consistently to mean being given over to authorities, most often state authorities. This starts with a warning (Mat 5:25) that we should work out problems amongs ourselves rather than bring each other to court. Then it turns into a warning to his followers that they would be given over (Mat 10:17). Then Christ offers the contrasting idea that his followers were given over to him by the Father (Mat 11:27). The mane warnings about his own betrayal into the "hands of men" start in Mat 17:22. The many prophecies that his followers would be given over to authorities at the "end" of the age starts in Mat 24:9.

So the word is used once to describe us being given over to Christ by the Father and many, many times to describe being given over to state authorities. While the Gospels usually translate being given over to state authorities as "betrayal," that is not the translation used for being given over to Christ by God or falling into the hands of authorites through court action. The word, betrayal, adds a lot of baggage to the discussion. It raises an issue of that Christ's original words did not raise: whether turning over someone to authorities is itself a dishonest act.

For Christ, being given over to authorities was seen as a constant threat. Even if you don't teach or believe in an unpopular idea, a simple conflict with another person could lead to authorities taking away your physical freedom and even killing you. For Christ, that is what earthly authority, that is, the hands of men, do. Their early power comes from their ability to control people through force or the threat of force.

Christ's only antidote for the power of earthly authorities was that idea that it, like the physical body, is temporary. If we pay attention to our long-term role in the universe, this physical control, even torture and death, are relatively minor events. This is why such things can happen again and again. They are temporary.

The fact that the Father gave us over to Christ, that is, to the freedom of faith, is much more important fact. It needs to happen only once in history, our personal history or human history. Since this happens at a spiritual level, it lasts forever. If Christ did teach subtly in reincarnation as well as as a spiritual afterlife, this means that this spiritual transfer carries over from one life to the next. We can alway turn away from the truth, but that is ignroing the truth, not changing it.

"Betrayed" is from paradidômi (paradidomi), which means "to give over to another," "to transmit," "to hand down," "to grant," "to teach," and "to bestow."

Mat 26:18 Go into the city to such a man, and say unto him, The Master said, My time is at hand; I will keep the passover at your house with my disciples.
Alternative: Withdraw into the city to so-and-so and tell him that the teacher said, My critical time is very near. I will prepare the Passover at yours with my students.

Christ saw his relationship with his apostles (and with us?) primarily that of a teacher with his students. His "job" as teaching them how to teach others. Other people provided support, like this man in the city, but the apostles were full-time students.

As we go into the Last Supper, Christ knew that his job as a teacher was almost over. The last of his long lectures was behind him, but he still has a few critical lessons for his students in the little time he has left. The choice of his term here for "time" make it clear that he was near finishing the time that had been given to him.

"Go" is from hupagô (hupago), which means "to lead under," "to bring under," "to bring a person before judgment," "to lead on by degrees," "to take away from beneath," "to withdraw," "to go away," "to retire," "to draw off," and "off with you."

"Such a man" is from deina (deina), which means "such a one," or "so-and-so."

"Master" is from didaskalos (didaskalos), which means "teacher," "master," "trainers," and "producer."

"Time" is from kairos, which means "due measure," "proportion," "fitness," "exact time," "season," "opportunity," "time," "critical times," "advantage," and "profit."

"At hand" is from engus (eggus), which means "near", "nigh," "at hand," "nearly" (when referring to numbers," "very near" when referring to death, " and "akin to" when referring to relationships.

"I will keep" is from poieô (poieo), which means "to make," "to produce," "to create," "to bring into existence," "to bring about," "to cause," "to render," "to consider," "to prepare," "to make ready," and "to do."

"Disciples" is from mathêtês (mathetes), which means "learner," "pupil," "apprentice," and "student."

Mat 26:13 Verily I say to you, Wheresoever this gospel shall be preached in the whole world, [there] shall also this, that this woman has done, be told for a memorial of her.
Alternative: Truly I tell you that whenever they herald this good news in all of this society, they will talk also about her doing this in her rememberance.

Several aspects of this verse are interesting.

First, the verse is self-referential. It predicts a future in which this verse itself plays a part. Christ is predicting here not only that his message in general will be taught but that the specific experience that he is going through at the moment and his references to it will be taught. And indeed, this story is referenced in every Gospel (Mat 26:7, Mar 14:3, Luk 7:37, Jhn 11:2) as if the Gospel writers were obeying his command.

In each mention, the story is changed slightly. Matthew and Mark are the closest. In both, the location is Simon the Leper's house two days before the Last Supper. In Luke, it seems to happen much earlier in his ministry at the house of a Pharisee and the woman is described as a sinner. In John, the story is referenced first in the story about the rising of Lazarus and later as being at Bethany at a supper served by Martha and the woman is identified as Mary, Martha and Lazarus's sister. Writers disagree whether it was used on his head (Matthew, Mark) or feet (Luke, John). Mark and John both identify the ointment as spikenard. Mary and Martha are mentioned as sisters hosting Christ in another context where Martha criticized Mary for not helping and instead listening to Christ's teaching, and Christ defends Mary.

If the details differ, all agree that a woman annointed Jesus and washed his feet with her tears. This is the only example of someone doing a personal service for Jesus. The normal role is for Christ offering his services to others. Christ asks others for favors (water from the woman at the well, the loan of a horse or a room), but this is the only example of someone spontaneously doing a good deed for him.

This story is important, perhaps even critical, because it is Christ's only annointing in the Gospels. "Christ" (christos, christos) means "the annointed." Jesus is identified as Christ in Mat 1:1 and Peter describes him as "the Christ" (Mat 16:16) are Christ seems to accept that name in Mat 16:20, but publicly, Christ only uses that term "Christ" to refer the heir of King David (Mat 22:42) generally rather than to himself specifically.

Historically, the first annointing was of Aaron and his sons as the priests of Israel (Exd 28:41). This annointing of priests was passed down through the generations (Lev 16:32). Sacrifices, the altar (Exd 29:36) , and the tabernacle ( Exd 30:26) were also annointed. Samuel annointed Saul as the first King of Israel (1Sa 15:1) and later David (1Sa 16:13). David was anointed as king two more times, first by the elders of Judah (2Sa 2:4) and later by the elders of all Israel (2Sa 5:3). The other kings of Israel were also annointed at various times and places, but in rememberance of the annointing of David.

After his temptations, Christ's first words in the Gospel Mark are from Isaiah 61:1, which speak of being annointed to bring the good news. This story again unites the idea of an annointing with the spreading of the good news but now, right before his death.

"Good news" is from euangelion (euaggelion) a "reward of good tidings," a "thank offering for good tidings, " "good news," and "good tidings." Originally, this terms described a reward, like a tip, given to a messenger who brought good news.

"Preached" is from kêrussô (kerusso), which means means "to be a herald," "to officiate as an herald," "to be an auctioneer," "to make a proclaimation as a herald," "to proclaim," "to announce," "to preach," and "to teach publically."

"Told" is from laleô (laleo), which means "to talk," "to prattle," "to chat," "to talk," and "to speak." It also means "chatter" as the opposite of articulate speech.

"Whole" is from holos (holos), which means "the whole," "entire," "the universe," and "safe and shound."

"World" is from kosmos, which mean "order," "good order," "ruler," "world order," "universe," and "the world of men." Matthew uses it when Christ is talking about the order in the universe, specifically the order of the world of men, as it is designed to be.

"Memorial" is from mnêmosunon (mnemosunon), which means "remembrance," "memorial," and "reminder."

Mat 26:12 For in that she has poured this ointment on my body, she did [it] for my burial.

The term used for "body" here carries the sense in Greek of the physical body without the soul. Christ's constant theme is that the body is termporary, but the spirit is eternal. In Christ's cycle of spirit -> body -> mind -> relationships -> spirit, the spirit is merely hidden within these other forms. The physical components are all temporary.

In this cycle, "mind" is not our consciousness, which is spirit, but our thoughts and calculations about temporary concerns. For example, making money and worrying are typical mental activities that Christ discusses. The entire realm of self-interest is a temporary condition but a necessary one.

"Pour" is from ballo, which means "to throw," "to let fall," "to put," "to pour," or "to caste."

"Body" is from sôma (soma), which means "body of man or beast," "living body," "any corporeal substance," "a solid," "a whole of a thing." The word means "body" in the sense of being the opposite of "spirit."

"Did" is from poieô (poieo), which means "to make," "to produce," "to create," "to bring into existence," "to bring about," "to cause," "to render," "to consider," "to prepare," "to make ready," and "to do."

"Burial" is from entaphiazô (entaphiazo), which means "to prepare for burial," and "to lay out [a corpse]."

Mat 26:11 For you have the poor always with you; but me you have not always.
Alternative: For all times you have beggars with you, but me you do not have at all times.

There are two statements here, both very interesting. The first is about beggars and the second about Christ's presence with us: will he always be with us or not?

While Christ is commonly declared a champion of "the poor," the heroes in his parables are often rich and almost always productive. The word translated here as "the poor" more precisely means a "beggar." Christ uses it a number of times, and through it he gives a clear sense of the role that beggars play in the world.

The first time he uses the word is it in the context of being "beggars of spirit,"that is, lacking spirit in the Beatitudes and throughout the Gospels, Christ separates beggars into two types: those who are spiritually afflicted and those that are physically incapacitated. Christ describes himself as healing those who are physically afflicted--the blind, the lame, the lepers like Lazarus, and the deaf--but he has come to teach those who are spiritually afflicted. (Mat 11:5, Luk 4:18, Luk 7:22).

Christ sees money as a stumbling block for the wealthy, but everything he describes as "beautiful" (including here) is a productive act, not begging. The rich who are ensnared by the comfort and desires of earthly things are better giving their wealth to the beggars (Mat 19:21), but those actions are suggested for the good of the souls of the wealthy not for the beggars. Instead, Christ describes beggars as pawns who are used by those who want to criticize the productive acts of others (as suggested in the previous verse) or use the money for themselves (Jhn 12:6). Even today, most people's interest in the poor fall into one of these two categories.

Beggars a featured as the heroes in two of Christ's parables. The beggar and leper Lazarus (Luk 16:20), is rewarded with heaven. In this parable, it is the beggar's suffering that earns him a reward, assumable because he never lost his faith. The other is the parable of the beggar widow (death being another physical affliction) who gives her last two cents as an offering. The point of this parable is that it is the relative size not the absolute size of any sacrifice that matters. Both of these beggars are used as a comparison, illustrating the flaws of the rich in their stories.

Christ does not see begging (or if you will, poverty) as a problem that can be solved by the rich, which is what he states clearly here. His view is more practical. We can work to heal the physical afflictions as Christ did and as modern science does and we can teach those who are spiritually afflicted a more productive way to live. Giving money to the poor does not solve the problems of the poor, but it does help the givers when they are enslaved to their wealth.

In the case of Christ's presence, his statement in this verse seems to contradict Mat 28:20, the last words of Christ in Matthew, where he says," I will be with yours all days, even to the end of the age," (a more literal translation than KJV). Is there a real contradiction?

First, since I am mostly concerned with translation, I have to point out that very different terms are used in these two verses. In this verse, the word that Matthew has Christ using comes closer to meaning "throughout" or "at every moment." The pronoun used here is yourselves (heautou), which specifically means the group he is addressing. In the verse at the end of the gospel, the phrase used is "all days until the end of the age," which doesn't mean at every possible moment and the pronoun used means "with yours" (genitive case) as in "with your descendants."

For me the difference is clearly the distinction between Christ's physical presence with the people he lived with on a daily basis, which was a temporary phenomena and Christ's spiritual presence among those who share in his spirit. One of Christ's main themes is how the life moves from the spiritual to the physical and back again. The point is that those states are different, though part of the same cycle. This verse was spoken while he was still in his physical body. The later verse was spoken while he was in his resurrected body. Christ here says that a spiritual presence among the living doesn't have the same continuity as a physical presence. We can make contact with the spirit every day, but even a saint is not spiritual every moment in the same way we are physical every moment.

I find myself going back to the first part of this verse about the poor. The poor are a continual physical presence even though all of our physical lives, rich and poor are temporary. Christ is a intermittent spiritual presence among the living, but that presence is permanent, just as all of our spiritual lives are permanent. Everyone you have ever met is immortal, but only spiritually. Our physical presence with each other is a temporary thing that we should use are productively as we can.

"Always" is from pantote (pantote), which means "always," literally breaking down into "all when."

"Poor" is from ptôchos (ptochos), which means "beggar," "beggar-woman," and "beggarly."

Mat 26:10 Why trouble you the woman? for she has wrought a good work upon me.
Alternative: Why are you handing out a beating [for] this women's actions [and] for the beauty they work upon me.

This is in response to the woman who poured perfume on Christ's feet and washed them with her hair. The apostle's criticize her because of the money the perfume cost and what that money could have bought for the poor.

Christ makes it clear that he rejects the whole idea of criticizing others for what they "could have done" rather than what they do. He describes such criticism hear as "handing out a beating," suggesting not that the beating is physical but that is assume an authority over others that none of us have. Other people are not our slaves who we can abuse at will, especially not in the sense of our knowing better than they what they should do.

Christ's entire measure for our actions is creating beauty and wonder for others. Again, the word most commonly translated as "good" in the new testament actually means "beauty." It doesn't matter to Christ that the others didn't see the beauty in this woman's actions. They were not aimed at them. He saw more in them than others did. Again, it is easy to criticize others for the beauty they create for someone else.

"Trouble" is from kopos (kopos), which means "striking," "beating," "toil and trouble," "suffering," "pain of disease," and "fatigue."

UNTRANSLATED WORD following "trouble" is parechô (parecho), which means "to hand over," "to furnish," "to supply," "to yield," "to produce," "to cause," "to present," "to offer," "to allow," "to grant," "to render," and "to promise."

"Wrought" is from exergazomai (exergazomai), which means "work out," "bring to completion," "accomplish," "achieve," "work at," "undo," and "destroy."

"Good" is from kalos, which means "beautiful," "good," "of fine quality," "noble," and "honorable." It is most often translated as "good" juxtaposed with "evil" in the New Testament, but the two ideas are closer to "wonderful" and "worthless," "noble" and "base."

"Work" is from ergon (ergon ), which means "works," "tasks," "deeds," "actions," "thing," and "matter."