马可福音 14
Chinese Contemporary Bible (Simplified)
谋害耶稣
14 再过两天就是逾越节和除酵节，祭司长和律法教师正暗暗地找机会拘捕、杀害耶稣。
2 他们说：“我们不能在节期那天下手，以免在百姓中引起骚乱。”
耶稣受膏
3 耶稣在伯大尼村患过麻风病的西门家里吃饭，有个女人带了一瓶极贵重的纯哪哒香膏进来，把玉瓶打破，将香膏倒在耶稣头上。 4 有些人生气地彼此议论说：“为什么这样浪费？ 5 这瓶香膏可以卖三百多个银币[a]来周济穷人。”他们就责备那女人。
6 耶稣说：“随她吧！何必为难她呢？她在我身上做的是一件美事。 7 因为你们身边总会有穷人，你们随时都可以帮助他们，可是你们身边不会总有我。 8 她做了自己能做的。她是为我的安葬做准备，提前用香膏抹了我的身体。 9 我实在告诉你们，无论福音传到世界哪个角落，人们都会传扬这女人的事迹，纪念她。”
犹大出卖耶稣
10 十二门徒当中的加略人犹大去见祭司长，要把耶稣出卖给他们。 11 他们听了喜出望外，答应给他酬金。于是犹大伺机出卖耶稣。
最后的晚餐
12 除酵节的第一天，就是宰杀逾越节羔羊的那天，门徒问耶稣：“我们该到什么地方为你准备逾越节的晚餐呢？”
13 耶稣就派了两个门徒，并嘱咐他们：“你们进城会看到一个人带着一瓶水迎面而来，你们就跟着他。 14 他进哪一家，你们也跟着进去，对那家的主人说，‘我们的老师问你，祂的客房在哪里，祂要和门徒在里面吃逾越节的晚餐。’ 15 主人会带你们到楼上一间布置整齐的大房间，你们就在那里准备吧。”
16 两个门徒出去，进了城，所遇见的果然和耶稣所说的一样。他们预备了逾越节的晚餐。
17 傍晚时分，耶稣带着十二门徒来了。 18 用餐的时候，耶稣说：“我实在告诉你们，你们中间有一个人要出卖我，他现在正和我同桌吃饭。”
19 他们听了都感到不安，一个一个地问耶稣：“不是我吧？” 20 耶稣说：“是你们十二个人中的一个，他现在正和我一起在盘子里蘸饼吃。 21 人子一定会受害，正如圣经的记载，但出卖人子的人有祸了，他还不如不生在这世上！”
22 他们吃的时候，耶稣拿起饼来，祝谢后，便掰开，分给门徒，说：“拿去吃吧！这是我的身体。” 23 接着又拿起杯来，祝谢后，递给他们，他们都喝了。 24 耶稣说：“这是我为万人所流的立约之血。 25 我实在告诉你们，从今天起，一直到我在上帝的国喝新酒的那天之前，我不会再喝这葡萄酒。”
26 他们唱完诗歌，就出门去了橄榄山。
预言彼得不认主
27 耶稣对他们说：“你们都要背弃我，因为圣经上说，
“‘我要击打牧人，
羊群将四散。’
28 但我复活后，要先你们一步去加利利。”
29 彼得说：“即使所有人都背弃你，我也决不会背弃你！”
30 耶稣说：“我实在告诉你，就在今天晚上鸡叫两次以前，你会三次不认我。”
31 彼得郑重地说：“就算要我跟你一起死，我也不会不认你。”其他门徒也都这样说。
客西马尼园的祷告
32 他们到了客西马尼园，耶稣对门徒说：“你们坐在这里，我要去祷告。”
33 于是耶稣带着彼得、雅各和约翰向前走。祂觉得极其难过，非常伤痛， 34 说：“我心里非常忧伤，几乎要死，你们留在这里警醒。” 35 耶稣往前走了不远，俯伏在地祷告，如果可以，不要让那时刻临到祂。
36 祂说：“阿爸，父啊，你无所不能，求你撤去此杯。然而，愿你的旨意成就，而非我的意愿。”
37 祂回来，见他们都睡着了，就对彼得说：“西门，你在睡觉吗？你不能警醒一时吗？ 38 你们要警醒祷告，免得陷入诱惑。你们的心灵虽然愿意，肉体却很软弱。”
39 耶稣又去祷告，所祈求的跟上次一样。 40 祂回来时见他们又睡着了，因为他们困得眼皮发沉，也不知道对祂说什么。 41 祂第三次祷告回来后，对他们说：“你们还在睡觉休息吗？够了，时候到了，看啊，人子要被出卖、交在罪人的手里了。 42 起来，我们走吧。看啊，出卖我的人已经来了！”
耶稣被捕
43 耶稣还在说话的时候，十二门徒之一的犹大已带了一群人拿着刀棍迎面而来。他们奉了祭司长、律法教师和长老之命来捉拿耶稣。 44 出卖耶稣的犹大预先和他们定了暗号，说：“我亲吻谁，谁就是耶稣，你们把祂抓起来，小心押走。”
45 犹大随即走到耶稣跟前说：“老师。”然后就亲吻耶稣。 46 其他人就下手捉拿耶稣。 47 站在旁边的一个门徒拔出刀朝大祭司的奴仆砍去，削掉了他一只耳朵。
48 耶稣问那群人：“你们像对付强盗一样拿着刀棍来抓我吗？ 49 我天天和你们在一起，在圣殿里教导人，你们没有来抓我。你们现在这样做是要应验圣经的话。”
50 那时，门徒都撇下耶稣，各自逃命去了。 51 只有一个身上披着一块麻布的青年跟着耶稣。他们上去捉他， 52 他丢了那块麻布，赤身逃走了。
大祭司审问耶稣
53 他们把耶稣押到大祭司那里，众祭司长、长老和律法教师都来了。 54 那时彼得远远地跟着耶稣，一直来到大祭司的院子，与卫兵们坐在一起烤火。 55 祭司长和全公会的人正在寻找证据控告耶稣，要定祂死罪，只是找不到。 56 不少人作伪证控告祂，他们的证词却不一致。 57 后来，有几个人站起来作伪证说： 58 “我们听见祂说，‘我要拆毁这座人手建造的圣殿，三天内不靠人力另造一座。’” 59 即使这样，他们的证词也不一致。
60 最后，大祭司在众人面前站起来质问耶稣：“你不回答吗？这些人作证控告你的是什么呢？”
61 耶稣还是沉默不语，什么也不答。大祭司又问祂：“你是那当受称颂者的儿子基督吗？” 62 耶稣说：“我是！将来你们要看见人子坐在全能上帝的右边，驾着天上的云降临。”
63 大祭司便撕裂衣服，说：“我们还需要什么证人呢？ 64 你们听见祂说亵渎的话了，你们看怎么办？”他们都判祂死罪。
65 有几个人向祂吐唾沫，蒙上祂的眼睛，挥拳打祂，嘲笑祂说：“你说预言吧！”卫兵押祂下去时，也打祂。
彼得三次不认耶稣
66 那时，彼得仍在院子里，大祭司的一个婢女走过来， 67 见彼得在烤火，打量了他一番，说：“你也是那个拿撒勒人耶稣的同伙。”
68 “我不知道也不明白你在说什么！”彼得一边否认，一边躲到外院去。那时，鸡叫了。
69 一会儿，那婢女又看见彼得，就对旁边的人说：“他是跟他们一伙的！” 70 彼得又加以否认。
再过了一会儿，旁观的人也指着彼得说：“你一定是跟他们一伙的，因为你也是加利利人！”
71 彼得又赌咒又发誓，说：“我根本不认识你们说的这个人。” 72 就在这时候，鸡又叫了。彼得突然想起耶稣曾对他说：“在鸡叫两次以前，你会三次不认我”，忍不住痛哭起来。
Footnotes
- 14:5 “三百多个银币”相当于当时人们一年的工钱。
Mác 14
New Vietnamese Bible
Các Thầy Tế Lễ Lập Mưu Chống Đức Giê-su(A)
14 Hai ngày trước lễ Vượt Qua và lễ Bánh Không Men, các thượng tế và các giáo sư Kinh Luật lập mưu để bắt giết Đức Giê-su. 2 Họ bàn rằng: “Không nên làm trong kỳ lễ, kẻo gây náo động trong dân chúng.”
Đức Giê-su Được Xức Dầu Tại Bê-tha-ni(B)
3 Tại Bê-tha-ni, trong nhà của Si-môn, một người phung, Đức Giê-su đang ngồi tại bàn ăn, một phụ nữ mang đến một bình ngọc đựng dầu cam tùng nguyên chất rất đắt tiền, đập bình ra, đổ dầu thơm xức đầu Ngài.
4 Nhưng có mấy người tức giận nói với nhau: “Sao lại phí dầu thơm như vậy? 5 Dầu này có thể đem bán được hơn ba trăm đồng đê-na-ri để cho kẻ nghèo,” rồi họ trách người phụ nữ.
6 Nhưng Đức Giê-su bảo: “Hãy để mặc bà, tại sao các con làm phiền bà ấy? Bà đã làm một việc tốt đẹp cho Ta. 7 Vì các con vẫn có người nghèo ở với mình luôn và khi muốn, các con có thể làm phước cho họ, nhưng các con không có Ta mãi. 8 Bà đã làm điều mình có thể làm, đã xức dầu thân thể Ta trước để mai táng. 9 Thật Ta bảo các con, khắp thế giới hễ nơi nào Phúc Âm được truyền giảng, việc bà đã làm cũng sẽ được nhắc lại để tưởng nhớ người.”
Giu-đa Đồng Ý Phản Chúa(C)
10 Giu-đa Ích-ca-ri-ốt, một trong mười hai sứ đồ, đến gặp các thượng tế để phản nộp Đức Giê-su. 11 Nghe vậy họ mừng lắm và hứa cho Giu-đa tiền bạc, còn Giu-đa tìm dịp phản nộp Ngài.
Đức Giê-su Cùng Môn Đệ Đi Dự Lễ Vượt Qua(D)
12 Ngày đầu tiên của kỳ lễ Bánh Không Men, khi người ta dâng tế chiên con lễ Vượt Qua, các môn đồ thưa với Đức Giê-su: “Thầy muốn chúng con đi sửa soạn cho Thầy ăn lễ Vượt Qua ở đâu?”
13 Ngài sai hai môn đồ đi và dặn họ: “Hãy vào trong thành, một người xách vò nước sẽ gặp các con, hãy theo người, 14 và khi người vào nhà nào, các con hãy nói cùng chủ nhà ấy: ‘Thầy hỏi: Phòng dành cho khách để Ta ăn lễ Vượt Qua với các môn đệ Ta ở đâu?’ 15 Người sẽ chỉ cho các con một phòng rộng trên lầu đã được sắp đặt sẵn. Hãy dọn cho chúng ta tại đó.”
16 Các môn đệ đi vào thành, gặp mọi điều như Ngài đã nói, và họ sửa soạn cho lễ Vượt Qua.
17 Chiều tối, Ngài cùng đến với mười hai sứ đồ. 18 Khi đang ngồi ăn, Đức Giê-su bảo họ: “Ta nói thật cùng các con, một người trong vòng các con, là người đang ăn với Ta, sẽ phản bội Ta.”
19 Họ buồn rầu, từng người một hỏi Ngài: “Thưa Thầy, không phải con chứ?”
20 Ngài nói với họ: “Ấy là một trong mười hai người, người chấm vào cùng đĩa với Ta. 21 Vì Con Người đi như lời Kinh Thánh đã chép về Ngài, nhưng khốn thay cho kẻ phản bội Con Người! Thà nó đừng sinh ra thì hơn.”
Lễ Tiệc Thánh(E)
22 Đang khi ăn, Đức Giê-su lấy bánh, chúc phước, bẻ ra và đưa cho các môn đệ. Ngài bảo: “Hãy nhận lấy, đây là thân thể Ta.”
23 Ngài cũng lấy chén, tạ ơn rồi trao cho họ, và tất cả đều uống.
24 Ngài nói: “Đây là huyết giao ước đổ ra cho nhiều người. 25 Thật, Ta nói cùng các con, Ta sẽ không uống nước nho này nữa cho đến ngày Ta uống nước nho mới trong Nước Đức Chúa Trời.”
26 Sau khi đã hát thánh ca Đức Giê-su và các môn đệ đi ra để lên núi Ô-liu.
Đức Giê-su Báo Trước Việc Phê-rơ Chối Ngài(F)
27 Đức Giê-su bảo các môn đệ: “Tất cả các con đều sẽ vấp ngã, như lời Kinh Thánh đã chép:
‘Ta sẽ đánh người chăn
Thì chiên sẽ bị tan lạc.’[a]
28 Nhưng sau khi Ta sống lại, Ta sẽ đi đến Ga-li-lê trước các con.”
29 Phê-rơ thưa với Ngài: “Dù mọi người sẽ vấp ngã, nhưng con sẽ không.”
30 Đức Giê-su bảo ông: “Thật, Thầy bảo con, đêm nay trước khi gà gáy hai lần, con sẽ chối Ta ba lần.”
31 Nhưng Phê-rơ càng quả quyết: “Dù phải chết với Thầy, con cũng không chối Thầy đâu.” Tất cả các môn đệ đều nói như vậy.
Đức Giê-su Cầu Nguyện Tại Ghết-sê-ma-nê(G)
32 Họ đi đến một chỗ gọi là Ghết-sê-ma-nê, rồi Ngài bảo các môn đệ: “Các con hãy ngồi đây, trong khi Ta cầu nguyện.” 33 Ngài đem Phê-rơ, Gia-cơ và Giăng theo và bắt đầu cảm thấy hãi hùng và đau buồn. 34 Ngài bảo họ: “Linh hồn Ta buồn bã cho đến chết, hãy đợi ở đây và thức canh.”
35 Ngài đi xa thêm một quãng, sấp mình xuống đất và cầu nguyện rằng: Nếu có thể được, xin cho giờ này qua khỏi con. 36 Ngài thưa: “A-ba, Cha, mọi sự Cha có thể làm được, xin cất chén này khỏi con; nhưng không theo ý con, mà theo ý Cha.”
37 Ngài trở lại thấy họ đang ngủ, nên bảo Phê-rơ: “Si-môn, ngủ rồi ư? Con không thể thức được một giờ sao? 38 Phải tỉnh thức và cầu nguyện để các con khỏi sa vào sự cám dỗ, vì tâm linh thì mong muốn nhưng thể xác lại yếu đuối.”
39 Ngài lại đi và cầu nguyện như trước. 40 Ngài trở lại thấy họ đang ngủ vì mắt họ nặng trĩu và họ không biết trả lời Ngài thế nào.
41 Ngài trở lại lần thứ ba và bảo họ: “Các con còn ngủ và nghỉ ngơi sao? Đủ rồi! Đã đến giờ Con Người bị nộp vào tay kẻ có tội. 42 Đứng dậy, chúng ta đi! Kìa, kẻ phản Ta đã đến.”
Đức Giê-su Bị Bắt(H)
43 Ngay khi Ngài còn đang nói, Giu-đa, là một trong số mười hai sứ đồ, đến cùng với một đám đông cầm gươm và gậy do các thượng tế, giáo sư Kinh Luật và các trưởng lão sai đến.
44 Kẻ phản bội cho họ một dấu hiệu này: “Hễ tôi hôn ai, chính là người đó, hãy bắt lấy và dẫn đi cho cẩn thận.” 45 Vừa đến, Giu-đa lập tức tới gần Ngài và nói: “Chào Thầy!” rồi hôn Ngài. 46 Chúng ra tay bắt Ngài. 47 Một trong những người đứng đó rút gươm ra, đánh đầy tớ của vị trưởng tế, chém đứt tai nó.
48 Đức Giê-su bảo họ: “Các ngươi cầm gươm và gậy đến bắt Ta như bắt kẻ cướp vậy sao? 49 Hằng ngày Ta ở cùng các ngươi, giảng dạy trong đền thờ mà các ngươi không bắt. Nhưng việc xảy ra, để lời Kinh Thánh được ứng nghiệm.” 50 Tất cả đều bỏ Ngài chạy trốn.
51 Một thanh niên theo Ngài, trên người chỉ choàng tấm vải, và chúng bắt chàng, 52 nhưng chàng bỏ lại tấm vải, trần truồng chạy thoát thân.
Đức Giê-su Trước Tòa Công Luận(I)
53 Họ dẫn Đức Giê-su đến vị trưởng tế. Tất cả các thượng tế, các trưởng lão và các giáo sư Kinh Luật đều họp tại đó. 54 Phê-rơ theo Ngài xa xa, vào tới trong sân của vị trưởng tế, ngồi sưởi chung với đám cảnh vệ bên đống lửa.
55 Các thượng tế và cả hội đồng tìm chứng cớ chống Đức Giê-su để xử tử Ngài, nhưng họ không tìm được gì. 56 Nhiều người vu cáo chống Ngài, nhưng lời chứng của họ không hợp nhau.
57 Có mấy người đứng lên vu cáo Ngài rằng: 58 “Chúng tôi nghe hắn nói: ‘Ta sẽ phá hủy đền thờ xây cất bằng tay này, trong ba ngày Ta sẽ dựng một đền thờ khác không do tay người xây cất.’ ” 59 Nhưng lời chứng của họ cũng không hợp nhau.
60 Vị trưởng tế đứng lên giữa họ, hỏi Đức Giê-su: “Anh không đáp lại những lời tố cáo của những người này sao?” 61 Nhưng Ngài im lặng, không trả lời chi cả. Vị trưởng tế lại hỏi: “Anh có phải là Chúa Cứu Thế, Con Đức Chúa Trời Phúc Lành[b] không?”
62 Đức Giê-su đáp: “Chính Ta! Rồi các ông sẽ thấy Con Người ngự bên phải Đấng Quyền Năng[c] hiện xuống trên mây trời.”
63 Vị trưởng tế xé áo mình, tuyên bố: “Còn cần nhân chứng làm gì nữa? 64 Quý vị đã nghe lời phạm thượng. Quý vị thấy thế nào?” Mọi người đều lên án Ngài đáng tội chết. 65 Có mấy người bắt đầu nhổ vào Ngài, che mặt Ngài, đấm Ngài và nói với Ngài: “Hãy nói tiên tri đi!” Đám cảnh vệ cũng nắm lấy Ngài, tát Ngài.
Phê-rơ Chối Chúa(J)
66 Khi Phê-rơ đang ở dưới sân, một trong những đầy tớ gái của vị trưởng tế đến, 67 thấy Phê-rơ đang ngồi sưởi, nhìn kỹ ông rồi nói: “Anh cũng ở với ông Giê-su, người Na-xa-rét.”
68 Nhưng Phê-rơ chối: “Tôi không biết, cũng không hiểu chị nói gì.” Rồi ông đi ra sân trước; lúc ấy gà gáy.
69 Đứa đầy tớ gái thấy ông tại đó, lại bắt đầu nói với những người đứng chung quanh: “Người này thuộc đám đó.” 70 Nhưng ông lại chối. Một lúc sau, những người đứng quanh đó lại nói với Phê-rơ: “Đúng rồi, anh thuộc đám đó, vì anh cũng là người Ga-li-lê.”
71 Ông bắt đầu rủa rồi thề: “Tôi không biết người các ông nói là ai.”
72 Tức thì gà gáy lần thứ hai. Phê-rơ nhớ lại lời Đức Giê-su đã bảo mình: “Trước khi gà gáy hai lần, con sẽ chối Ta ba lần.” Ông liền khóc nức nở.
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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