马可福音 14
Chinese New Version (Traditional)
商議怎樣殺害耶穌(A)
14 過兩天，就是逾越節和除酵節了，祭司長和經學家設法怎樣用詭計逮捕耶穌，把他殺害。 2 不過他們說：“不可在節期下手，免得引起民眾暴動。”
伯大尼婦人用香膏膏主(B)
3 耶穌在伯大尼，在患痲風的西門家裡吃飯的時候，有一個女人來了，拿著一瓶珍貴的純哪噠香膏。她打破了瓶，把香膏澆在耶穌的頭上。 4 有幾個人很生氣，彼此說：“為甚麼這樣浪費香膏呢？ 5 這香膏可以賣三百多個銀幣，用來賙濟窮人。”他們就向她發怒。 6 但耶穌說：“由她吧！為甚麼難為她呢？她在我身上作的是一件美事。 7 你們常常有窮人跟你們在一起，只要你們願意，隨時都可以向他們行善，然而你們卻不常有我。 8 她已經盡她所能的作了。她預先用香膏膏了我的身體，是為了我的安葬。 9 我實在告訴你們，福音無論傳到世界上甚麼地方，都要傳講這女人所作的來記念她。”
猶大出賣耶穌(C)
10 十二門徒中的一個，就是加略人猶大，去見祭司長，要把耶穌交給他們。 11 他們聽見了就很歡喜，答應給他銀子。於是猶大就找機會出賣耶穌。
最後的晚餐(D)
12 除酵節的第一天，就是宰殺逾越節羊羔的那一天，門徒問耶穌：“你要我們到哪裡去，為你預備逾越節的晚餐呢？” 13 他就差派兩個門徒，對他們說：“你們到城裡去，必有一個拿著水瓶的人，向你們迎面而來，你們就跟著他， 14 無論他進入哪一家，你們要對那家主說，老師說：‘我的客廳在哪裡？我和門徒好在那裡吃逾越節的晚餐。’ 15 他必指給你們樓上一間布置整齊、預備妥當的大房間，你們就在那裡為我們預備。” 16 門徒出去，進了城，所遇見的正如耶穌所說的，就預備好了逾越節的晚餐。
17 到了晚上，耶穌和十二門徒來了。 18 他們坐著吃飯的時候，耶穌說：“我實在告訴你們，你們中間有一個跟我一起吃飯的人要出賣我。” 19 他們就很憂愁，一個一個地問他：“是我嗎？” 20 耶穌對他們說：“他是十二門徒裡的一個，和我一同把手蘸在盤子裡的。 21 正如經上指著人子所說的，他固然要離世，但出賣人子的那人有禍了！他沒有生下來還好。”
22 他們吃的時候，耶穌拿起餅來，祝謝了，就擘開，遞給門徒，說：“你們拿去吃吧，這是我的身體。” 23 又拿起杯來，祝謝了就遞給門徒，他們都喝了。 24 耶穌說：“這是我的血，是為立約的，為許多人流出來的。 25 我實在告訴你們，我決不再喝這葡萄酒，直到我在 神的國裡喝新酒的那一天。”
26 他們唱完了詩，就出來，往橄欖山去。
預言彼得不認主(E)
27 耶穌對他們說：“你們都要後退，因為經上記著：
‘我要擊打牧人，
羊群就分散了。’
28 但我復活以後，要比你們先到加利利去。” 29 彼得對他說：“就算所有的人都後退，我卻不會。” 30 耶穌對他說：“我實在告訴你，就在今天晚上，雞叫兩遍以前，你會三次不認我。” 31 彼得更堅決地說：“就算必須與你一同死，我也決不會不認你！”眾人也都這樣說。
在客西馬尼禱告(F)
32 他們來到一個地方，名叫客西馬尼；耶穌對門徒說：“你們坐在這裡，我去禱告。” 33 他帶了彼得、雅各、約翰一起去，就驚懼起來，非常難過。 34 於是對他們說：“我的心靈痛苦得快要死了；你們要留在這裡，也要警醒。” 35 耶穌稍往前走，俯伏在地上禱告：如果可能的話，使那時刻不要臨到他。 36 他說：“阿爸、父啊，你凡事都能作，求你叫這杯離開我。但不要照我的意思，只要照你的旨意。” 37 耶穌回來，看見門徒睡著了，就對彼得說：“西門，你睡覺嗎？你連一個小時也不能警醒嗎？ 38 應當警醒、禱告，免得陷入試探；你們心靈雖然願意，肉體卻是軟弱的。” 39 耶穌又去禱告，說的也是同樣的話。 40 他再回來的時候，看見門徒睡著了；因為他們十分疲倦，不知道該怎樣回答他。 41 耶穌第三次回來，對他們說：“你們還在睡覺休息嗎？夠了，時候到了，看哪，人子要被交在罪人手裡了。 42 起來，我們走吧！出賣我的人來了。”
耶穌被捕(G)
43 耶穌還在說話的時候，十二門徒中的猶大和一群拿著刀棒的人來到了；他們是祭司長、經學家和長老派來的。 44 出賣耶穌的人給他們一個暗號，說：“我跟誰親吻，誰就是他。你們把他逮捕，小心帶去。” 45 猶大來到，立刻上前對耶穌說：“拉比！”就跟他親吻。 46 他們就動手拿住耶穌，逮捕了他。 47 站在旁邊的人中有一個拔出刀來，砍了大祭司的僕人一刀，削掉了他的一隻耳朵。 48 耶穌對他們說：“你們帶著刀棒出來，把我當作強盜捉拿嗎？ 49 我天天在殿裡教導人，跟你們在一起，你們卻沒有捉拿我；但這是為了要應驗經上的話。” 50 門徒都離開他逃跑了。
51 有一個青年，赤身披著一塊麻布，跟著耶穌。眾人捉住他的時候， 52 他就丟掉麻布，赤身逃跑了。
大祭司審問耶穌(H)
53 他們把耶穌押到大祭司那裡，所有的祭司長、長老和經學家都聚集在一起。 54 彼得遠遠地跟著耶穌，直到大祭司的官邸，和差役一同坐著烤火。 55 祭司長和公議會全體都尋找證據控告耶穌，要把他處死，卻沒有找著。 56 有許多人作假證供控告他，但他們的證供各不相符。 57 有幾個人站起來，作假證供控告他說： 58 “我們聽他說過：‘我要拆毀這座人手所造的聖所，三日之內要另建一座不是人手所造的聖所。’” 59 就是這樣的見證，他們也不一致。 60 大祭司站起來，走到中間，問耶穌：“這些人作證控告你的是甚麼呢？你怎麼不回答呢？” 61 耶穌卻不作聲，甚麼也不回答。大祭司又問他：“你是那受稱頌者的兒子基督嗎？” 62 耶穌說：“我是。你們要看見人子，坐在權能者的右邊，駕著天上的雲降臨。” 63 大祭司就撕開自己的衣服，說：“我們還要甚麼證人呢？ 64 你們都聽見這褻瀆的話了。你們認為怎麼樣？”眾人都定他該死的罪。 65 於是有些人就向他吐唾沫，蒙住他的臉。用拳頭打他，對他說：“你說預言吧！”差役把他拉去，用手掌打他。
彼得三次不認主(I)
66 彼得在下邊院子的時候，大祭司的一個婢女來了， 67 看見彼得烤火，就瞪著他說：“你也是和拿撒勒人耶穌一夥的！” 68 彼得卻否認說：“我不知道，也不明白你在說甚麼！”他就走出去，到了前院，雞就叫了（有些抄本無“雞就叫了”一句）。 69 那婢女看見他，又對站在旁邊的人說：“這個人也是他們一夥的。” 70 彼得還是不承認。過了一會，站在旁邊的人也對彼得說：“你真是他們一夥的，因為你也是加利利人。” 71 彼得就發咒起誓說：“我不認得你們說的這個人！” 72 立刻雞就叫了第二遍。彼得想起耶穌對他說過的話：“雞叫兩遍以前，你要三次不認我。”他一想起來，就哭了（“他一想起來，就哭了”或譯：“他就奪步而出，痛哭起來”）。
Mark 14
Douay-Rheims 1899 American Edition
14 Now the feast of the pasch, and of the Azymes was after two days; and the chief priests and the scribes sought how they might by some wile lay hold on him, and kill him.
2 But they said: Not on the festival day, lest there should be a tumult among the people.
3 And when he was in Bethania, in the house of Simon the leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard: and breaking the alabaster box, she poured it out upon his head.
4 Now there were some that had indignation within themselves, and said: Why was this waste of the ointment made?
5 For this ointment might have been sold for more than three hundred pence, and given to the poor. And they murmured against her.
6 But Jesus said: Let her alone, why do you molest her? She hath wrought a good work upon me.
7 For the poor you have always with you: and whensoever you will, you may do them good: but me you have not always.
8 She hath done what she could: she is come beforehand to anoint my body for burial.
9 Amen, I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memorial of her.
10 And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.
11 Who hearing it were glad; and they promised him they would give him money. And he sought how he might conveniently betray him.
12 Now on the first day of the unleavened bread, when they sacrificed the pasch, the disciples say to him: Whither wilt thou that we go, and prepare for thee to eat the pasch?
13 And he sendeth two of his disciples, and saith to them: Go ye into the city; and there shall meet you a man carrying a pitcher of water, follow him;
14 And whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples?
15 And he will shew you a large dining room furnished; and there prepare ye for us.
16 And his disciples went their way, and came into the city; and they found as he had told them, and they prepared the pasch.
17 And when evening was come, he cometh with the twelve.
18 And when they were at table and eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me.
19 But they began to be sorrowful, and to say to him one by one: Is it I?
20 Who saith to them: One of the twelve, who dippeth with me his hand in the dish.
21 And the Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.
22 And whilst they were eating, Jesus took bread; and blessing, broke, and gave to them, and said: Take ye. This is my body.
23 And having taken the chalice, giving thanks, he gave it to them. And they all drank of it.
24 And he said to them: This is my blood of the new testament, which shall be shed for many.
25 Amen I say to you, that I will drink no more of the fruit of the vine, until that day when I shall drink it new in the kingdom of God.
26 And when they had said an hymn, they went forth to the mount of Olives.
27 And Jesus saith to them: You will all be scandalized in my regard this night; for it is written, I will strike the shepherd, and the sheep shall be dispersed.
28 But after I shall be risen again, I will go before you into Galilee.
29 But Peter saith to him: Although all shall be scandalized in thee, yet not I.
30 And Jesus saith to him: Amen I say to thee, to day, even in this night, before the cock crow twice, thou shall deny me thrice.
31 But he spoke the more vehemently: Although I should die together with thee, I will not deny thee. And in like manner also said they all.
32 And they came to a farm called Gethsemani. And he saith to his disciples: Sit you here, while I pray.
33 And he taketh Peter and James and John with him; and he began to fear and to be heavy.
34 And he saith to them: My soul is sorrowful even unto death; stay you here, and watch.
35 And when he was gone forward a little, he fell flat on the ground; and he prayed, that if it might be, the hour might pass from him.
36 And he saith: Abba, Father, all things are possible to thee: remove this chalice from me; but not what I will, but what thou wilt.
37 And he cometh, and findeth them sleeping. And he saith to Peter: Simon, sleepest thou? couldst thou not watch one hour?
38 Watch ye, and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak.
39 And going away again, he prayed, saying the same words.
40 And when he returned, he found them again asleep, (for their eyes were heavy,) and they knew not what to answer him.
41 And he cometh the third time, and saith to them: Sleep ye now, and take your rest. It is enough: the hour is come: behold the Son of man shall be betrayed into the hands of sinners.
42 Rise up, let us go. Behold, he that will betray me is at hand.
43 And while he was yet speaking, cometh Judas Iscariot, one of the twelve: and with him a great multitude with swords and staves, from the chief priests and the scribes and the ancients.
44 And he that betrayed him, had given them a sign, saying: Whomsoever I shall kiss, that is he; lay hold on him, and lead him away carefully.
45 And when he was come, immediately going up to him, he saith: Hail, Rabbi; and he kissed him.
46 But they laid hands on him, and held him.
47 And one of them that stood by, drawing a sword, struck a servant of the chief priest, and cut off his ear.
48 And Jesus answering, said to them: Are you come out as to a robber, with swords and staves to apprehend me?
49 I was daily with you in the temple teaching, and you did not lay hands on me. But that the scriptures may be fulfilled.
50 Then his disciples leaving him, all fled away.
51 And a certain young man followed him, having a linen cloth cast about his naked body; and they laid hold on him.
52 But he, casting off the linen cloth, fled from them naked.
53 And they brought Jesus to the high priest; and all the priests and the scribes and the ancients assembled together.
54 And Peter followed him from afar off, even into the court of the high priest; and he sat with the servants at the fire, and warmed himself.
55 And the chief priests and all the council sought for evidence against Jesus, that they might put him to death, and found none.
56 For many bore false witness against him, and their evidences were not agreeing.
57 And some rising up, bore false witness against him, saying:
58 We heard him say, I will destroy this temple made with hands, and within three days I will build another not made with hands.
59 And their witness did not agree.
60 And the high priest rising up in the midst, asked Jesus, saying: Answerest thou nothing to the things that are laid to thy charge by these men?
61 But he held his peace, and answered nothing. Again the high priest asked him, and said to him: Art thou the Christ the Son of the blessed God?
62 And Jesus said to him: I am. And you shall see the Son of man sitting on the right hand of the power of God, and coming with the clouds of heaven.
63 Then the high priest rending his garments, saith: What need we any further witnesses?
64 You have heard the blasphemy. What think you? Who all condemned him to be guilty of death.
65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him: Prophesy: and the servants struck him with the palms of their hands.
66 Now when Peter was in the court below, there cometh one of the maidservants of the high priest.
67 And when she had seen Peter warming himself, looking on him she saith: Thou also wast with Jesus of Nazareth.
68 But he denied, saying: I neither know nor understand what thou sayest. And he went forth before the court; and the cock crew.
69 And again a maidservant seeing him, began to say to the standers by: This is one of them.
70 But he denied again. And after a while they that stood by said again to Peter: Surely thou art one of them; for thou art also a Galilean.
71 But he began to curse and to swear, saying; I know not this man of whom you speak.
72 And immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: Before the cock crow twice, thou shalt thrice deny me. And he began to weep.
Mark 14
New English Translation
The Plot Against Jesus
14 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law[a] were trying to find a way[b] to arrest Jesus[c] by stealth and kill him. 2 For they said, “Not during the feast, so there won’t be a riot among the people.”[d]
Jesus’ Anointing
3 Now[e] while Jesus[f] was in Bethany at the house of Simon the leper,[g] reclining at the table,[h] a woman came with an alabaster jar[i] of costly aromatic oil[j] from pure nard. After breaking open the jar, she poured it on his head. 4 But some who were present indignantly said to one another, “Why this waste of expensive[k] ointment? 5 It[l] could have been sold for more than 300 silver coins[m] and the money[n] given to the poor!” So[o] they spoke angrily to her. 6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me. 7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me![p] 8 She did what she could. She anointed my body beforehand for burial. 9 I tell you the truth,[q] wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
The Plan to Betray Jesus
10 Then[r] Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands.[s] 11 When they heard this, they were delighted[t] and promised to give him money.[u] So[v] Judas[w] began looking for an opportunity to betray him.
The Passover
12 Now[x] on the first day of the feast of[y] Unleavened Bread, when the Passover lamb is sacrificed,[z] Jesus’[aa] disciples said to him, “Where do you want us to prepare for you to eat the Passover?”[ab] 13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar[ac] of water will meet you. Follow him. 14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 16 So[ad] the disciples left, went[ae] into the city, and found things just as he had told them,[af] and they prepared the Passover.
17 Then,[ag] when it was evening, he came to the house[ah] with the twelve. 18 While they were at the table[ai] eating, Jesus said, “I tell you the truth,[aj] one of you eating with me will betray me.”[ak] 19 They were distressed, and one by one said to him, “Surely not I?” 20 He said to them, “It is one of the twelve, one who dips his hand[al] with me into the bowl.[am] 21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”
The Lord’s Supper
22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” 23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 24 He said to them, “This is my blood, the blood[an] of the covenant,[ao] that is poured out for many. 25 I tell you the truth,[ap] I will no longer drink of the fruit[aq] of the vine until that day when I drink it new in the kingdom of God.”[ar] 26 After singing a hymn,[as] they went out to the Mount of Olives.
The Prediction of Peter’s Denial
27 Then[at] Jesus said to them, “You will all fall away, for it is written,
‘I will strike the shepherd,
and the sheep will be scattered.’[au]
28 But after I am raised, I will go ahead of you into Galilee.” 29 Peter said to him, “Even if they all fall away, I will not!” 30 Jesus said to him, “I tell you the truth,[av] today—this very night—before a rooster crows twice, you will deny me three times.” 31 But Peter[aw] insisted emphatically,[ax] “Even if I must die with you, I will never deny you.” And all of them said the same thing.
Gethsemane
32 Then[ay] they went to a place called Gethsemane, and Jesus[az] said to his disciples, “Sit here while I pray.” 33 He took Peter, James,[ba] and John with him, and became very troubled and distressed. 34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 36 He said, “Abba,[bb] Father, all things are possible for you. Take this cup[bc] away from me. Yet not what I will, but what you will.” 37 Then[bd] he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 39 He went away again and prayed the same thing. 40 When he came again he found them sleeping; they could not keep their eyes open.[be] And they did not know what to tell him. 41 He came a third time and said to them, “Are you still sleeping and resting?[bf] Enough of that![bg] The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 42 Get up, let us go. Look! My betrayer[bh] is approaching!”
Betrayal and Arrest
43 Right away, while Jesus[bi] was still speaking, Judas, one of the twelve, arrived.[bj] With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law[bk] and elders. 44 (Now the betrayer[bl] had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”)[bm] 45 When Judas[bn] arrived, he went up to Jesus[bo] immediately and said, “Rabbi!” and kissed[bp] him. 46 Then they took hold of him[bq] and arrested him. 47 One of the bystanders drew his sword and struck the high priest’s slave,[br] cutting off his ear. 48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw?[bs] 49 Day after day I was with you, teaching in the temple courts, yet[bt] you did not arrest me. But this has happened so that[bu] the scriptures would be fulfilled.” 50 Then[bv] all the disciples[bw] left him and fled. 51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 52 but he ran off naked,[bx] leaving his linen cloth behind.
Condemned by the Sanhedrin
53 Then[by] they led Jesus to the high priest, and all the chief priests and elders and experts in the law[bz] came together. 54 And Peter had followed him from a distance, up to the high priest’s courtyard. He[ca] was sitting with the guards[cb] and warming himself by the fire. 55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything. 56 Many gave false testimony against him, but their testimony did not agree. 57 Some stood up and gave this false testimony against him:[cc] 58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” 59 Yet even on this point their testimony did not agree. 60 Then[cd] the high priest stood up before them[ce] and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 61 But he was silent and did not answer. Again the high priest questioned him,[cf] “Are you the Christ,[cg] the Son of the Blessed One?” 62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand[ch] of the Power[ci] and coming with the clouds of heaven.”[cj] 63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 64 You have heard the blasphemy! What is your verdict?”[ck] They all condemned him as deserving death. 65 Then[cl] some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat[cm] him.
Peter’s Denials
66 Now[cn] while Peter was below in the courtyard, one of the high priest’s slave girls[co] came by. 67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 68 But he denied it:[cp] “I don’t even understand what you’re talking about!”[cq] Then[cr] he went out to the gateway, and a rooster crowed.[cs] 69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 70 But he denied it again. A short time later the bystanders again said to Peter, “You must be[ct] one of them, because you are also a Galilean.” 71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” 72 Immediately a rooster[cu] crowed a second time. Then[cv] Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept.[cw]
Footnotes
- Mark 14:1 tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 14:1 tn Grk “were seeking how.”
- Mark 14:1 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 14:2 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
- Mark 14:3 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 14:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 14:3 sn See the note on leper in Mark 1:40.
- Mark 14:3 sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
- Mark 14:3 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
- Mark 14:3 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikēs) is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
- Mark 14:4 tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.
- Mark 14:5 tn Here γάρ (gar) has not been translated.
- Mark 14:5 tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
- Mark 14:5 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
- Mark 14:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
- Mark 14:7 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
- Mark 14:9 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 14:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:10 tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 14:11 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
- Mark 14:11 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
- Mark 14:11 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
- Mark 14:11 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
- Mark 14:12 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 14:12 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
- Mark 14:12 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
- Mark 14:12 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 14:12 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
- Mark 14:13 sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.
- Mark 14:16 tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.
- Mark 14:16 tn Grk “and came.”
- Mark 14:16 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
- Mark 14:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:17 tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.
- Mark 14:18 tn Grk “while they were reclined at the table.”sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
- Mark 14:18 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 14:18 tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”
- Mark 14:20 tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.
- Mark 14:20 sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him—somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
- Mark 14:24 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
- Mark 14:24 tc Most mss (A ƒ1,13 M lat sy) have καινῆς (kainēs, “new”) before διαθήκης (diathēkēs, “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to tēs kainēs diathēkēs), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W). The most reliable mss, along with several others (א B C Dc L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
- Mark 14:25 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 14:25 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
- Mark 14:25 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
- Mark 14:26 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
- Mark 14:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:27 sn A quotation from Zech 13:7.
- Mark 14:30 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 14:31 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
- Mark 14:31 tn Grk “said emphatically.”
- Mark 14:32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:32 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 14:33 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
- Mark 14:36 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father.” Jesus used the term as a sign of his intimate relationship with God.sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.
- Mark 14:36 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Pss 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
- Mark 14:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:40 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
- Mark 14:41 tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
- Mark 14:41 tc Codex D (with some support with minor variation from W Θ ƒ13 565 2542 it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
- Mark 14:42 tn Grk “the one who betrays me.”
- Mark 14:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 14:43 tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.
- Mark 14:43 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 14:44 tn Grk “the one who betrays him.”
- Mark 14:44 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
- Mark 14:45 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
- Mark 14:45 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 14:45 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
- Mark 14:46 tn Grk “put their hands on him.”
- Mark 14:47 tn See the note on the word “slave” in 10:44.
- Mark 14:48 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
- Mark 14:49 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
- Mark 14:49 tn Grk “But so that”; the verb “has happened” is implied.
- Mark 14:50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:50 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
- Mark 14:52 sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
- Mark 14:53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:53 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 14:54 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Mark 14:54 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
- Mark 14:57 tn Grk “Some standing up gave false testimony against him, saying.”
- Mark 14:60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:60 tn Grk “in the middle.”
- Mark 14:61 tn Grk “questioned him and said to him.”
- Mark 14:61 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
- Mark 14:62 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
- Mark 14:62 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
- Mark 14:62 sn An allusion to Dan 7:13.
- Mark 14:64 tn Grk “What do you think?”
- Mark 14:65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:65 tn For the translation of ῥάπισμα (rhapisma), see L&N 19.4.
- Mark 14:66 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 14:66 tn The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman.
- Mark 14:68 tn Grk “he denied it, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
- Mark 14:68 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
- Mark 14:68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:68 tc Several significant witnesses (א B L W Ψ* 579 892) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 ƒ1,13 33 [1424] M lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:72 (a reading which is much more textually secure). Nevertheless, a decision is difficult.tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
- Mark 14:70 tn Grk “Truly you are.”
- Mark 14:72 tn This occurrence of the word ἀλέκτωρ (alektōr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.
- Mark 14:72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 14:72 tn Grk “he wept deeply.”
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