Matthew 26:75

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Matthew 26:75 in Multiple Translations

Berean Standard Bible BSB

Then Peter remembered the word that Jesus had spoken: “Before the rooster crows, you will deny Me three times.” And he went outside and wept bitterly.

King James Version KJV

And 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.

American Standard Version ASV

And Peter remembered the word which Jesus had said, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

Bible in Basic English BBE

And the word of Jesus came back to Peter, when he said, Before the hour of the cock's cry, you will say three times that you have no knowledge of me. And he went out, weeping bitterly.

Free Bible Version FBV

Then Peter remembered what Jesus had told him: “Before the cock crows, three times you will deny knowing me.” He went outside and wept bitterly.

Geneva Bible 1599 GNV

Then Peter remembred the wordes of Iesus, which had sayde vnto him, Before the cocke crowe thou shalt denie me thrise. So he went out, and wept bitterly.

Young's Literal Translation YLT

and Peter remembered the saying of Jesus, he having said to him — 'Before cock-crowing, thrice thou wilt deny me;' and having gone without, he did weep bitterly.

World English Bible WEB

Peter 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.

Noah Webster Bible WBS

And Peter remembered the word of Jesus, who said to him, Before the cock shall crow, thou wilt deny me thrice. And he went out, and wept bitterly.

Douay-Rheims 1899 DRV

And Peter remembered the word of Jesus which he had said: Before the cock crow, thou wilt deny me thrice. And going forth, he wept bitterly.

Translation for Translators T4T

Then Peter remembered the words that Jesus had spoken to him, “Before the rooster crows, you will say three times that you do not know me.” And Peter went out of the courtyard, crying because he was very sad about what he had done.

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Berean Amplified Bible — Matthew 26:75

BAB

Word Study

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Matthew 26:75 Interlinear (Deep Study)

BIB

GRK και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως

και kai G2532 and Conj

εμνησθη mimnēskō G3403 to remember Verb-API-3S

ο ho G3588 the/this/who Art-NSM

πετρος Petros G4074 [mother-in-law of Peter] Noun-NSM

του ho G3588 the/this/who Art-GSN

ρηματος rhēma G4487 declaration Noun-GSN

του ho G3588 the/this/who Art-GSM

ιησου Iēsous G2424 Joshua Noun-GSM

ειρηκοτος erō G2046 to say Verb-RAP-GSM-ATT

αυτω autos G846 it/s/he Pron-DSM

οτι hoti G3754 that/since: that Conj

πριν prin G4250 before Adv

αλεκτορα alektōr G220 rooster Noun-ASM

φωνησαι phōneō G5455 to call Verb-AAN

τρις tris G5151 three times Adv

απαρνηση aparneomai G533 to deny Verb-FDI-2S

με egō G1473 I/we Pron-1AS

και kai G2532 and Conj

εξελθων exerchomai G1831 to go out Verb-2AAP-NSM

εξω exō G1854 out/outside(r) Adv

εκλαυσεν klaiō G2799 to weep Verb-AAI-3S

πικρως pikrōs G4090 bitterly Adv

Greek Word Study

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Greek Word Reference — Matthew 26:75

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εμνησθη mimnēskō G3403 "to remember" Verb-API-3S

To remember means to recall something to mind, like Jesus remembering the scriptures in Matthew 5:23 and Luke 24:8.

Definition: μιμνήσκω (Bl., -ῄ-, § 3, 3), [in LXX chiefly for זָכַר ;] to remind: mid, and pass.; __(a) reflexive, to remind oneself of, hence, to remember: with genitive of thing(s), Mat.26:75, Luk.1:54, 72 24:8, Act.11:16, 2Pe.3:2, Ju 17; with neg., of sins, = to forgive, Heb.8:12 10:17" (LXX) ; with genitive of person(s), Luk.23:42; before ὅτι, Mat.5:23 27:63, Luk.16:25, Jhn.2:17, 22 12:16; ὡς, Luk.24:6; pf., μέμνημι, in Pres. sense (cl.), with genitive of person(s) (of thing(s)), 1Co.11:2, 2Ti.1:4; pres., μιμνήσκομαι (only in late writers), with genitive of person(s), in sense of caring for, Heb.2:6 (LXX) Heb.13:3; __(b) in passive sense, to be remembered, aor., ἐμνήσθην : before ἐνώπιον, with genitive of person(s) (cf. Eze.18:22), Act.10:31, Rev.16:19 (cf. ἀνα-, ἐπ-ανα-, ὑπο- μιμνήσκω. The tenses of this verb are from the older μνάομαι).† (AS)

Usage: Occurs in 23 NT verses. KJV: be mindful, remember See also: 1 Corinthians 11:2; John 12:16; Hebrews 2:6.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πετρος Petros G4074 "[mother-in-law of Peter]" Noun-NSM

This is the name Peter, which means a rock or stone. Jesus gave this name to Simon, one of his apostles, in Matthew 16:18. Peter became a key leader in the early Christian church.

Definition: Πέτρος, -ου, ὁ (i.e. a stone, see: πέτρα, Κηφᾶς), Simon Peter, the Apostle: Mat.4:18 10:2, Mrk.3:16, Luk.5:8, Jhn.1:41, 43, al. (AS)

Usage: Occurs in 157 NT verses. KJV: Peter, rock See also: 1 Peter 1:1; John 18:17; Matthew 26:75.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ρηματος rhēma G4487 "declaration" Noun-GSN

A declaration or utterance is what this word means, like in Matthew 27:14 or 2 Corinthians 12:4. It's about something being said or spoken, like a word or command.

Definition: ῥῆμα, -τος, τό [in LXX chiefly for דָּבָר, also for פֶּה, and Aram. פִּתְגָּם, etc. ;] __1. prop., of that which is said or spoken, __(a) a word: Mat.27:14, 2Co.12:4; pl., τὰ ῥ., of speech, discourse, Luk.7:1, Jhn.8:20, Act.2:14, Rom.10:18, 2Pe.3:2, al.; __(b) opposite to ὄνομα (a single word), a saying, statement, word of prophecy, instruction or command (in cl., phrase): Mat.26:75, Mrk.9:32, Luk.1:38 2:50, Act.11:16, Rom.10:8, Heb.11:3; ῥ. θεοῦ (κυρίου), Luk.3:2, Act.11:16, Eph.6:17, Heb.6:5 11:3, 1Pe.1:25" (LXX) ; τὰ ῥ. τ. θεοῦ, Jhn.3:34 8:47; ῥ. ἀργόν, Mat.12:36;ῥ. ἄρρητα, 2Co.12:4. __2. Like Heb. דָּבָר (but perh. also a Gk. colloquialism, see Kennedy, Sources, 124; Thackeray, Gr., 41), of that which is the subject of speech, a thing, matter (Gen.15:1, Deu.17:8, al.): Luk.1:37 2:15, Act.10:37; pl., Luk.1:65 2:19, 51, Act.5:32 13:42 (AS)

Usage: Occurs in 66 NT verses. KJV: + evil, + nothing, saying, word See also: 1 Peter 1:25; John 14:10; Hebrews 1:3.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιησου Iēsous G2424 "Joshua" Noun-GSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

ειρηκοτος erō G2046 "to say" Verb-RAP-GSM-ATT

To say or speak, like in Matthew 9:34 or John 1:29. This word is an alternate way of saying 'to utter' or 'to speak' in certain situations.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 95 NT verses. KJV: call, say, speak (of), tell See also: 1 Corinthians 14:16; Matthew 1:22; Hebrews 1:13.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

πριν prin G4250 "before" Adv

This word means before or sooner, like something happening prior to another event, as in Matthew 26:34 and John 14:29.

Definition: πρίν __1. as adv. of time, before, formerly (cl.; 3Ma.5:28 3Mac 6:4 3Mac 6:31) __2. As conic. (cl.), before; __(a) after a positive sentence, with accusative and inf.: Mat.26:34, 75, Mrk.14:72, Luk.22:61, Jhn.4:49 8:58 (where D. om. γενέσθαι and π. becomes prep. with genitive; see Bl., § 69, 7) Jhn.14:29, Act.2:20" (LXX), WH, txt.; πρὶν ἤ (not such good Attic in this construction; see Bl., l.with), Mat.1:18 Mrk.14:30, Act.2:20, WH, mg., Act.7:2; __(b) after a negative sentence, πρὶν ἤ: a. subjc. (before ἄν, M, Pr., 169), Luk.2:26; with optative, Act.25:16.† (AS)

Usage: Occurs in 14 NT verses. KJV: before (that), ere See also: Acts 2:20; Luke 22:34; Matthew 26:75.

αλεκτορα alektōr G220 "rooster" Noun-ASM

The Greek word for a male chicken or rooster is used in the New Testament to describe the bird that crows, as in Jesus' prediction that Peter would deny him before the cock crows in Matthew 26:34 and Mark 14:30.

Definition: ἀλέκτωρ, -ορος, ὁ (poët. form of ἀλεκτρυών; see MM, VGT, see word), [in LXX: Pro.30:31) (זַרְזִיר; BDB, Lex., 267)* ;] a cock: Mat.26:34, Mrk.14:30, 68 14:72 Luk.22:34, 60-61, Jhn.13:38 18:27.† (AS)

Usage: Occurs in 11 NT verses. KJV: cock See also: John 13:38; Mark 14:30; Matthew 26:75.

φωνησαι phōneō G5455 "to call" Verb-AAN

To call means to make a sound, like an animal or a person speaking, and can also mean to address someone by name. In the Bible, it is used in Luke 8:8 and Mark 1:26. It can also mean the cry of an animal, like a cock crowing in Matthew 26:34.

Definition: φωνέω, -ῶ (φωνή), [in LXX for קָרָא (Jer.17:11, al.), etc. ;] __I. Intrans. __1. Of persons, to call out, cry out, speak aloud: Luk.8:8; φωνῇ μεγάλῃ, Mrk.1:26, Act.16:28; ἐφώνησε (φωνῇ μεγάλῇ) λέγων, Luk.8:54, Rev.14:18; φωνήσαντες ἐπύθοντο, Act.10:18. __2. Of the cries of animals (rarely in cl.; Isa.38:14, Je, l.with): of a cock, to crow, Mat.26:34, Mrk.14:30, Luk.22:3, Jhn.13:38 18:27. __II. Trans. (in cl. chiefly poët.), with accusative of person(s), to call, summon, invite: Mat.20:32 27:47, Mrk.9:35 10:49 15:35, Luk.14:12 16:2 19:15, Jhn.1:49 2:9 4:16 10:3 11:28 12:17 18:33, Act.9:41 10:7; to address, call by name (Soph.), Jhn.13:13 (cf. ἀνα-, ἐπι-, προσ-, συν-φωνέω).† (AS)

Usage: Occurs in 38 NT verses. KJV: call (for), crow, cry See also: Acts 9:41; Luke 16:24; Revelation 14:18.

τρις tris G5151 "three times" Adv

Three times means something happens thrice, such as Peter denying Jesus in Matthew 26:34 and 75.

Definition: τρίς (τρεῖς), adv., thrice: Mat.26:34, 75, Mrk.14:30, 72 Luk.22:34, 61 Jhn.13:38, 2Co.11:25 12:8; ἐπὶ τ., Act.10:16 11:10.† (AS)

Usage: Occurs in 11 NT verses. KJV: three times, thrice See also: 2 Corinthians 11:25; Luke 22:34; Matthew 26:75.

απαρνηση aparneomai G533 "to deny" Verb-FDI-2S

To deny means to utterly refuse or disown something, as seen in Matthew 16:24 and Mark 8:34 where Jesus asks his followers to deny themselves.

Definition: ἀπ-αρνέομαι (-οῦμαι) depon., [in LXX: Isa.31:7 (מָאַס) * ;] to deny, i.e. to refuse to recognize, to ignore: with accusative, of oneself (DCG, ii, 598 f.), Mat.16:24, Mrk.8:34 (MM, VGT, see word), Luk.9:23 (WH, mg., txt., ἀρν-) of Peter's denials of Christ, Mat.26:34-35, 75, Mrk.14:30-31, 72, Luk.22:34, 61; pass., Luk.12:9 (Cremer, 111).† (AS)

Usage: Occurs in 13 NT verses. KJV: deny See also: John 13:38; Mark 14:30; Matthew 26:75.

με egō G1473 "I/we" Pron-1AS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εξελθων exerchomai G1831 "to go out" Verb-2AAP-NSM

To go out or come out of a place, as in Matthew 10:11 and Mark 1:35, where Jesus and his disciples went out to preach. This word is also used in John 13:30, where Judas went out into the night. It can also mean to spread out or proceed from a place.

Definition: ἐξέρχομαι, [in LXX chiefly and very frequently for יצא, also for עלה ,בּוֹא, etc. ;] depon., to go, or come out of: Mat.10:11, Mrk.1:35, Jhn.13:30, al.; with inf., Mat.11:8, Mrk.3:21, Luk.7:25, 26 Act.20:8; id. before ἐπί, Mat.26:55, al.; εἰς, Mrk.1:38; ἵνα, Rev.6:2; ἐ. before ἐκ (cl. with genitive loc.), Mrk.5:2, Jhn.4:30, al.; ἔξω, with genitive, Mat.21:17, Mrk.14:68, Act.16:13, Heb.13:13; ἀπό, Mrk.11:12, Luk.9:5, Php.4:15; ἐκεῖθεν, Mat.15:21, Mrk.6:1, Luk.9:4, al.; of demons expelled, before ἐκ (ἀπό), with genitive of person(s), Mrk.1:25, 26 5:8, Luk.4:35, al.; of prisoners released, Mat.5:26, Act.16:40; ptcp., ἐξελθών, with indic., of verb of departure (cf. Dalman, Words, 20f.), Mat.8:32 15:21 24:1, Mrk.16:8, Luk.22:39, Act.12:9, 17 al. Metaphorical, __(a) of persons: 2Co.6:17, 1Jn.2:19; of birth or origin, Mat.2:6 (LXX), Heb.7:5 (cf . Gen.35:11); of escape from danger, ἐκ τ. χειρὸς αὐτῶν, Jhn.10:39; of public appearance, 1Jn.4:1; __(b) of things: Mat.24:27; esp. of utterances, reports, proclamations: φωνή, Rev.16:17 19:5; φήμη, Mat.9:26, Luk.4:14; ἀκοή, Mrk.1:28; λόγος, Jhn.21:23; δόγμα, Luk.2:1 (cf. δι-εξέρχομαι). (AS)

Usage: Occurs in 217 NT verses. KJV: come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad See also: 1 Corinthians 5:10; Luke 9:5; Hebrews 3:16.

εξω exō G1854 "out/outside(r)" Adv

The Greek word for out or outside, used in the Bible to describe physical locations, like outside a house, or spiritual conditions, like being outside the Church. It appears in Matthew 12:46 and 1 Corinthians 5:12.

Definition: ἔξω adv. (ἐξ), [in LXX for חוּץ ;] __1. outside, without; __(a) adverbially: Mat.12:46, Mrk.3:31 11:4, Luk.8:20, Jhn.18:16, al.; with art., ὁ ἔ., he who is without; metaphorically, in pl., οἱ ἔ., of those outside the Church, 1Co.5:12-13, Col.4:5 (Lft., in l), 1Th.4:12; ὁ ἔ. ἄνθρωπος, 2Co.4:16; αἱ ἔ. πόλεις, Act.26:11; __(b) as prep. with genitive: Luk.13:33, Act.21:5, Heb.13:11-12 __2. After verbs of motion; __(a) adverbially, forth, out: Mat.5:13 Mrk.14:68, Luk.22:62, Jhn.19:4, 13, Act.9:40, al.; __(b) as prep. with genitive, out of: Mat.21:17, Mrk.11:19 12:8, Luk.4:29, Act.7:58, Heb.13:13, al (AS)

Usage: Occurs in 62 NT verses. KJV: away, forth, (with-)out (of, -ward), strange See also: 1 Corinthians 5:12; Luke 4:29; Hebrews 13:11.

εκλαυσεν klaiō G2799 "to weep" Verb-AAI-3S

To weep means to cry out loud, like the people who mourned in Mark 5:38-39 after a little girl died.

Definition: κλαίω [in LXX chiefly for בָּכָה ;] of any loud expression of pain or sorrow, esp. for the dead, to weep, lament; __(a) intrans.: Mrk.5:38-39 14:72 (M, Pr., 131) Mrk.16:10, Luk.7:13, 32 7:38 8:52, Jhn.11:31, 33 16:20 20:11, 13 20:15 Act.9:39 21:13, 1Co.7:30, Php.3:18, Jas.4:9 5:1, Rev.5:5 18:15, 19; πολύ, Rev.5:4; πολλά, Act.8:24 (WH, mg.); πικρῶς, Mat.26:75, Luk.22:62; opposite to γελάω, Luk.6:21, 25; χαίρω, Rom.12:15; before ἐπί, with accusative, Luk.19:41 23:28, Rev.18:9; __(b) trans., with accusative of person(s), to weep or lament for, bewail: Mat.2:18.† SYN.: see: δακρύω (AS)

Usage: Occurs in 34 NT verses. KJV: bewail, weep See also: 1 Corinthians 7:30; Luke 19:41; James 4:9.

πικρως pikrōs G4090 "bitterly" Adv

Bitterly means feeling or showing strong sadness or anger, as seen in Matthew 26:75 and Luke 22:62. It describes a intense emotional response, often with regret or remorse.

Definition: πικρῶς adv. (πικρός), [in LXX for מַר, מָרַר pi. ;] bitterly: metaphorically, (cf. πικρὸν δάκρυον, Hom.), ἔκλαυσε π., Mat.26:75, Luk.22:62 (see MM, xviii, see word παρακολουθέω).† (AS)

Usage: Occurs in 2 NT verses. KJV: bitterly See also: Luke 22:62; Matthew 26:75.

Study Notes — Matthew 26:75

Show Verse Quote Highlights

Context
Cross References
Matthew 26:75 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 26:75
Jamieson-Fausset-Brown on Matthew 26:75
Matthew Poole's Commentary on Matthew 26:75
Trapp's Commentary on Matthew 26:75
Ellicott's Commentary on Matthew 26:75
Adam Clarke's Commentary on Matthew 26:75
Cambridge Bible on Matthew 26:75
Barnes' Notes on Matthew 26:75
Whedon's Commentary on Matthew 26:75
Sermons on Matthew 26:75

Context — Peter Denies Jesus

73After a little while, those standing nearby came up to Peter. “Surely you are one of them,” they said, “for your accent gives you away.” 74At that he began to curse and swear to them, “I do not know the man!” And immediately a rooster crowed.

75Then Peter remembered the word that Jesus had spoken: “Before the rooster crows, you will deny Me three times.” And he went outside and wept bitterly.

Cross References

	Reference	Text (BSB)
1	Matthew 26:34	“Truly I tell you,” Jesus declared, “this very night, before the rooster crows, you will deny Me three times.”
2	Romans 7:18–20	I know that nothing good lives in me, that is, in my flesh; for I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do. Instead, I keep on doing the evil I do not want to do. And if I do what I do not want, it is no longer I who do it, but it is sin living in me that does it.
3	Luke 22:31–34	Simon, Simon, Satan has asked to sift each of you like wheat. But I have prayed for you, Simon, that your faith will not fail. And when you have turned back, strengthen your brothers.” “Lord,” said Peter, “I am ready to go with You even to prison and to death.” But Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know Me.”
4	John 13:38	“Will you lay down your life for Me?” Jesus replied. “Truly, truly, I tell you, before the rooster crows, you will deny Me three times.
5	Luke 22:61–62	And the Lord turned and looked at Peter. Then Peter remembered the word that the Lord had spoken to him: “Before the rooster crows today, you will deny Me three times.” And he went outside and wept bitterly.
6	Galatians 6:1	Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted.
7	Matthew 27:3–5	When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders. “I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.” So Judas threw the silver into the temple and left. Then he went away and hanged himself.
8	1 Corinthians 4:7	For who makes you so superior? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?
9	1 Peter 1:5	who through faith are shielded by God’s power for the salvation that is ready to be revealed in the last time.

Matthew 26:75 Summary

This verse shows how Peter remembered that Jesus had told him he would deny Him three times before the rooster crowed, and when it happened, Peter was overcome with sorrow and regret. He went outside and wept bitterly, showing that he was truly sorry for what he had done. This verse teaches us that it's okay to make mistakes, but it's how we respond to those mistakes that matters, and we can always turn to Jesus for forgiveness, as seen in (John 21:15-17) and (1 John 1:9). Peter's story shows us that even in our failures, Jesus can restore us and use us for His glory, and that we can learn to trust Him and follow Him, even when it's hard, as seen in (Matthew 16:24).

Frequently Asked Questions

Why did Peter deny Jesus?

Peter denied Jesus because he was afraid and wanted to protect himself, as seen in Matthew 26:69-74, but Jesus had foretold this denial in Matthew 26:34, and it was a fulfillment of Jesus' words in Matthew 26:31, where He quotes Zechariah 13:7.

What is the significance of the rooster crowing?

The rooster crowing was a sign that Jesus had told Peter would mark the time of his denial, as seen in Matthew 26:34 and Matthew 26:75, and it served as a reminder to Peter of his failure to stand up for Jesus, leading to his repentance.

How did Peter respond to his denial of Jesus?

Peter responded to his denial with bitter weeping, as seen in Matthew 26:75, showing his remorse and regret for his actions, which is a pattern seen in other Bible characters, such as David in Psalm 51:1-17, who also repented and wept over their sins.

What can we learn from Peter's denial of Jesus?

We can learn from Peter's denial that even the strongest followers of Jesus can fail, but it is how we respond to that failure that matters, and like Peter, we can turn to Jesus in repentance and receive forgiveness, as seen in John 21:15-17, where Jesus restores Peter.

Reflection Questions

What are some ways that I have denied Jesus in my own life, and how can I learn from Peter's example to repent and turn back to Him?
How can I balance my desire to protect myself with my desire to follow Jesus, and what does it mean to take up my cross and follow Him, as seen in Matthew 16:24?
What role does fear play in my own denials of Jesus, and how can I overcome that fear to stand up for Him, as seen in Acts 4:29-31, where the disciples pray for boldness?
What does it mean to weep bitterly over my sins, and how can I cultivate a heart of repentance, as seen in Psalm 51:1-17?

Gill's Exposition on Matthew 26:75

And Peter remembered the words of Jesus,.... Forgetfulness of God, of his works, of his words, and of his law, of his revealed mind and will, is often the cause of sin; and a remembrance of things is

Jamieson-Fausset-Brown on Matthew 26:75

And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. For the exposition, see the notes at Mark 14:53-72.

Matthew Poole's Commentary on Matthew 26:75

Mark saith, , And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. Luke saith, ,62, And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out and wept bitterly. We have in this last verse Peter’ s repentance and the occasion and cause of it. A good man may fall, and that foully, but he shall not fall so as to rise no more. David lay longer than Peter under the guilt of his sin, but both of them wept bitterly. He went out of the porch; whither he went is not said; possibly he was afraid to what this detection of him might rise, or else sought a place (as Joseph did) to weep more privately and plentifully than he durst do, or thought convenient to do, in the porch of the high priest. That which gave occasion to this reflection was the crowing of the cock the second time, and his remembrance of the words of Jesus, . Our memories serve us much in the business of repentance, and therefore that the soul should be without knowledge of the law of God is not good. Peter remembered what Christ had personally said to him. True penitents are still excited to repentance, by remembering the law of God, what Christ hath in his word said to them, and considering their own ways. The crowing of the cock the second time helped him to remember the words of Jesus, for he had said, Before the cock crow twice, &c. But the cause of his repentance is expressed by Luke, The Lord turned, and looked upon Peter. More must be understood by this look of Christ upon him than the mere cast of Christ’ s bodily eye: with that look there was a virtue which went from Christ which healed Peter, exciting his habit of grace, and assisting him in the exercise of it; which double influence of grace is necessary to every renewed soul. Christ looked upon Judas, when Judas kissed him; yea, and said to him, Judas, betrayest thou the Son of man with a kiss? Yet Judas went on in his villany without remorse. He looked upon Peter, and he went out and wept bitterly. He looked only upon the face of Judas, but he looked upon the heart of Peter, as well as upon his face.

Trapp's Commentary on Matthew 26:75

75 And 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. Ver. 75. And Peter remembered the word of Jesus] Here began his repentance. If we remember not what is preached unto us, all is lost, saith the apostle, 1 Corinthians 15:2. If we leak and let slip, saith another, how shall we escape? Μηποτεπαραρρυωμεν, Hebrews 2:1; Hebrews 2:3. The Spirit shall be the saints’ remembrancer; and as the sea casts up her dead, so shall that come seasonably to mind, that was long before delivered, when God’ s good time is come to work upon the dead heart. God will be found of his that seek him not. Surely, mercy and truth shall follow them all the days of their lives, as the sunbeams follow the traveller that turns his back on them. He will bring back his banished, he will reduce his rengades, he will not suffer any of his to be utterly drowned, though haply they have been drenched in the waves of sin, lain some while in them, yea, and have also sunk twice or thrice, as Peter, to the very bottom. Now then how can any either presume of not sinning, or despair for sin, when they read of Peter thus fallen, and now thus remembering, thus rising again by repentance, and received to mercy? The like instances we have not a few, of Origen and other primitive Christians, who, recanting for a season through fear of death, were therefore utterly excluded by Novatus from all hope of mercy; but not so by Christ. "Be not thou a terror unto me, O Lord," saith Jeremiah, and then I care not, though all the world condemn and cast me out. Bilney, Bainham, Benbridge, Abbes, Whittle, Sharp, and many other martyrs, having denied their Lord God, as they called it, for fear of the faggot, could have no rest till they had repented, and publicly revoked their much bewailed recantations. Stephen Gardiner, indeed, like another Ecebolius, cried out that he had denied with Peter, but never repented with Peter, and so both stinkingly and unrepentantly died, saith Mr Fox. It was a saying of the same Mr Fox, that his graces did him most hurt, and his sins most good. A paradox; but by our temptations, we know his meaning. As pain easeth a Christian, death revives him, dissolution unites him, so corruption clarifies him. I dare be bold to say (saith Augustine) that it is good for proud persons to fall into some foul sin, unde sibi displiceant, qui iam sibi placendo ceciderunt. Salubrius enim Petrus sibi displicuit quando flevit, quam sibi placuit quando praesumpsit, that they may be humbled, as Peter was, and so saved. (Aug. Civ. Dei. 14, 13.) He wept bitterly] That one sweet look from Christ melted him; as God’ s kindness did the hard hearted Israelites at the meet of Mizpeh.

Ellicott's Commentary on Matthew 26:75

(75) Peter remembered the word of Jesus.—St. Luke records (Luke 22:61) that it was at this moment, probably as He was passing from the council chamber, mocked and buffeted by the officers, that “the Lord turned and looked upon Peter.” That glance, full, we must believe, of tenderest pity and deepest sadness, as of one who was moved not by anger but by sorrow, recalled him to his better self, and the flood-gates of penitence were opened. From that hour we lose sight of him till the morning of the Resurrection. We may infer from his then appearing in company with John (John 20:3), that he turned in his contrition to the friend and companion of his early years, who had probably witnessed his denials, and was not repulsed. The fact that the record of his fall appears in every Gospel, may be noted as indicating that, in after years, he did not shrink from letting men know of his guilt, but sought rather that men might find in him (as St. Paul afterwards in his experience, 1 Timothy 1:12-16) a proof of the mercy and tender pity of his Lord.

Adam Clarke's Commentary on Matthew 26:75

Verse 75. Peter remembered the word of Jesus] St. Luke says, Lu 22:61, The Lord turned and looked upon Peter. So it appears he was nigh to our Lord, either at the time when the cock crew, or shortly after. The delicacy of this reproof was great - he must be reproved and alarmed, otherwise he will proceed yet farther in his iniquity; Christ is in bonds, and cannot go and speak to him; if he call aloud, the disciple is discovered, and falls a victim to Jewish malice and Roman jealousy; he therefore does the whole by a look. In the hand of Omnipotence every thing is easy, and he can save by a few, as well as by many. He went out] He left the place where he had sinned, and the company which had been the occasion of his transgression. And wept bitterly.] Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes. Let him that standeth take heed lest he fall! Where the mighty have been slain, what shall support the feeble? Only the grace of the ALMIGHTY God. This transaction is recorded by the inspired penmen, 1st. That all may watch unto prayer, and shun the occasions of sin. 2dly. That if a man be unhappily overtaken in a fault, he may not despair, but cast himself immediately with a contrite heart on the infinite tenderness and compassion of God. See the notes on John 18:27. I have touched on the subject of our Lord's anointing but slightly in the preceding notes, because the controversy upon this point is not yet settled; and, except to harmonists, it is a matter of comparatively little importance. Bishop Newcome has written largely on this fact, and I insert an extract from his notes.

Cambridge Bible on Matthew 26:75

69–75. The Denial of Peter St Mark 14:66-72; Luke 22:55-62; John 18:15-18; John 18:25-27 The accounts differ slightly, and exactly in such a way as the evidence of honest witnesses might be expected to differ in describing the minor details (which at the time would appear unimportant) in a scene full of stir and momentous incidents. Discrepancies of this kind form the strongest argument for the independence of the different gospels. St Luke mentions that “the Lord turned and looked upon Peter.” St John states that the third question was put by a kinsman of Malchus.

Barnes' Notes on Matthew 26:75

And Peter remembered the word of Jesus ... - Luke has mentioned a beautiful and touching circumstance omitted by the other evangelists, that when the cock crew, “Jesus turned and looked upon Peter,”

Whedon's Commentary on Matthew 26:75

75. Wept bitterly — Tears are, indeed, of little use that result not in return to duty. Judas wept perhaps, but turned not.

Sermons on Matthew 26:75

	Sermon	Description
	Satan and His Work 02 by Welcome Detweiler	In this sermon, the preacher focuses on the prominence of Satan as God's arch-enemy and his aim to keep people from trusting Jesus Christ. The preacher discusses Satan's methods of
	Our Father by Erlo Stegen	In this sermon, the preacher emphasizes the challenges and responsibilities of being a wife and mother. He describes the exhaustion and difficulties of caring for children, especia
	All That Jesus Taught Bible Study - Part 75 by Zac Poonen	This sermon delves into the importance of valuing fellowship with the Father above all else, learning to hate sin by treasuring this relationship. It explores the example of Jesus'
	The Excuses of Sinners Condemn God by Paris Reidhead	In this sermon, the preacher focuses on Job chapter 40, specifically verses 2 and 8. The main thesis is that the excuses of sinners condemn God. The preacher explains that sinners
	John Wesley's Explanatory Notes - Matthew 26 by John Wesley	John Wesley expounds on Matthew 26, detailing the events leading to Jesus' crucifixion, including the Last Supper and Judas' betrayal. He emphasizes the significance of the Passove
	A Test of Assurance by Thomas Watson	Thomas Watson emphasizes that true love for God is evidenced by a deep desire for His presence in all aspects of life, a genuine hatred for sin, a coolness towards worldly things,
	Temptation From All Sides by J.H. Newman	John Henry Newman reflects on the hidden weaknesses and secret faults that can betray even the most faithful followers of God, using examples like Peter, David, and Hezekiah who st