^13:1Now¹ as Jesus² was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!”³^13:2Jesus said to him, “Do you see these great buildings? Not one stone will be left on another.⁴ All will be torn down!”⁵

Signs of the End of the Age

^13:3So⁶ while he was sitting on the Mount of Olives opposite the temple, Peter, James, John,⁷ and Andrew asked him privately, ^13:4“Tell us, when will these things⁸ happen? And what will be the sign that all these things are about to take place?” ^13:5Jesus began to say to them, “Watch out⁹ that no one misleads you. ^13:6Many will come in my name, saying, ‘I am he,’¹⁰ and they will mislead many. ^13:7When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come.¹¹^13:8For nation will rise up in arms¹² against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines.¹³ These are but the beginning of birth pains.

Persecution of Disciples

^13:9“You must watch out for yourselves. You will be handed over¹⁴ to councils¹⁵ and beaten in the synagogues.¹⁶ You will stand before governors and kings¹⁷ because of me, as a witness to them. ^13:10First the gospel must be preached to all nations. ^13:11When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time,¹⁸ for it is not you speaking, but the Holy Spirit. ^13:12Brother will hand over brother to death, and a father his child. Children will rise against¹⁹ parents and have them put to death. ^13:13You will be hated by everyone because of my name.²⁰ But the one who endures to the end will be saved.²¹

The Abomination of Desolation

^13:14“But when you see the abomination of desolation²² standing where it should not be (let the reader understand), then those in Judea must flee²³ to the mountains. ^13:15The one on the roof²⁴ must not come down or go inside to take anything out of his house.²⁵^13:16The one in the field must not turn back to get his cloak. ^13:17Woe to those who are pregnant and to those who are nursing their babies in those days! ^13:18Pray that it may not be in winter. ^13:19For in those days there will be suffering²⁶ unlike anything that has happened²⁷ from the beginning of the creation that God created until now, or ever will happen. ^13:20And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them²⁸ short. ^13:21Then²⁹ if anyone says to you, ‘Look, here is the Christ!’³⁰ or ‘Look, there he is!’ do not believe him. ^13:22For false messiahs³¹ and false prophets will appear and perform signs and wonders to deceive, if possible, the elect. ^13:23Be careful! I have told you everything ahead of time.

The Arrival of the Son of Man

^13:24“But in those days, after that suffering,³² the sun will be darkened and the moon will not give its light; ^13:25the stars will be falling from heaven, and the powers in the heavens will be shaken.³³^13:26Then everyone³⁴ will see the Son of Man arriving in the clouds³⁵ with great power and glory. ^13:27Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven.³⁶

The Parable of the Fig Tree

^13:28“Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. ^13:29So also you, when you see these things happening, know³⁷ that he is near, right at the door. ^13:30I tell you the truth,³⁸ this generation³⁹ will not pass away until all these things take place. ^13:31Heaven and earth will pass away, but my words will never pass away.⁴⁰

Be Ready!

^13:32“But as for that day or hour no one knows it—neither the angels in heaven, nor the Son⁴¹—except the Father. ^13:33Watch out! Stay alert!⁴² For you do not know when the time will come. ^13:34It is like a man going on a journey. He left his house and put his slaves⁴³ in charge, assigning⁴⁴ to each his work, and commanded the doorkeeper to stay alert. ^13:35Stay alert, then, because you do not know when the owner of the house will return—whether during evening, at midnight, when the rooster crows, or at dawn—^13:36or else he might find you asleep when he returns suddenly. ^13:37What I say to you I say to everyone: Stay alert!”

The Plot Against Jesus

^14:1Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law¹ were trying to find a way² to arrest Jesus³ by stealth and kill him. ^14:2For they said, “Not during the feast, so there won’t be a riot among the people.”⁴

Jesus’ Anointing

^14:3Now⁵ while Jesus⁶ was in Bethany at the house of Simon the leper, reclining at the table,⁷ a woman came with an alabaster jar⁸ of costly aromatic oil⁹ from pure nard. After breaking open the jar, she poured it on his head. ^14:4But some who were present indignantly said to one another, “Why this waste of expensive¹⁰ ointment? ^14:5It¹¹ could have been sold for more than three hundred silver coins¹² and the money¹³ given to the poor!” So¹⁴ they spoke angrily to her. ^14:6But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me. ^14:7For 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!¹⁵^14:8She did what she could. She anointed my body beforehand for burial. ^14:9I tell you the truth,¹⁶ 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

^14:10Then¹⁷ Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands.¹⁸^14:11When they heard this, they were delighted¹⁹ and promised to give him money.²⁰ So²¹ Judas²² began looking for an opportunity to betray him.

The Passover

^14:12Now²³ on the first day of the feast of²⁴ Unleavened Bread, when the Passover lamb is sacrificed,²⁵ Jesus’²⁶ disciples said to him, “Where do you want us to prepare for you to eat the Passover?”²⁷^14:13He sent two of his disciples and told them, “Go into the city, and a man carrying a jar²⁸ of water will meet you. Follow him. ^14:14Wherever 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?” ’ ^14:15He will show you a large room upstairs, furnished and ready. Make preparations for us there.” ^14:16So²⁹ the disciples left, went³⁰ into the city, and found things just as he had told them,³¹ and they prepared the Passover.

^14:17Then,³² when it was evening, he came to the house³³ with the twelve. ^14:18While they were at the table³⁴ eating, Jesus said, “I tell you the truth,³⁵ one of you eating with me will betray me.”³⁶^14:19They were distressed, and one by one said to him, “Surely not I?” ^14:20He said to them, “It is one of the twelve, one who dips his hand³⁷ with me into the bowl.³⁸^14:21For 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

^14:22While 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.” ^14:23And after taking the cup and giving thanks, he gave it to them, and they all drank from it. ^14:24He said to them, “This is my blood, the blood³⁹ of the covenant,⁴⁰ that is poured out for many. ^14:25I tell you the truth,⁴¹ I will no longer drink of the fruit⁴² of the vine until that day when I drink it new in the kingdom of God.” ^14:26After singing a hymn,⁴³ they went out to the Mount of Olives.

The Prediction of Peter’s Denial

^14:27Then⁴⁴ Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’⁴⁵

^14:28But after I am raised, I will go ahead of you into Galilee.” ^14:29Peter said to him, “Even if they all fall away, I will not!” ^14:30Jesus said to him, “I tell you the truth,⁴⁶ today—this very night—before a rooster crows twice, you will deny me three times.” ^14:31But Peter⁴⁷ insisted emphatically,⁴⁸ “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Gethsemane

^14:32Then⁴⁹ they went to a place called Gethsemane, and Jesus⁵⁰ said to his disciples, “Sit here while I pray.” ^14:33He took Peter, James,⁵¹ and John with him, and became very troubled and distressed. ^14:34He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” ^14:35Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. ^14:36He said, “Abba,⁵² Father, all things are possible for you. Take this cup⁵³ away from me. Yet not what I will, but what you will.” ^14:37Then⁵⁴ he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? ^14:38Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” ^14:39He went away again and prayed the same thing. ^14:40When he came again he found them sleeping; they could not keep their eyes open.⁵⁵ And they did not know what to tell him. ^14:41He came a third time and said to them, “Are you still sleeping and resting?⁵⁶ Enough of that!⁵⁷ The hour has come. Look, the Son of Man is betrayed into the hands of sinners. ^14:42Get up, let us go. Look! My betrayer⁵⁸ is approaching!”

Betrayal and Arrest

^14:43Right away, while Jesus⁵⁹ was still speaking, Judas, one of the twelve, arrived.⁶⁰ With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law⁶¹ and elders. ^14:44(Now the betrayer⁶² had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”)⁶³^14:45When Judas⁶⁴ arrived, he went up to Jesus⁶⁵ immediately and said, “Rabbi!”…

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Footnotes

1 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 The Jerusalem temple was widely admired around the world. See Josephus, 15.11 [15.380–425]; 5.5 [5.184–227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
4 With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.
5 Grk “not one stone will be left here on another which will not be thrown down.”
6 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
7 Grk “and James and John,” 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.
8 Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
9 Or “Be on guard.”
10 That is, “I am the Messiah.”
11 Grk “it is not yet the end.”
12 For the translation “rise up in arms” see L&N 55.2.
14 Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.
15 Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
16 See the note on synagogue in .
17 These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
18 Grk “in that hour.”
19 Or “will rebel against.”
21 But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
22 The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).
23 Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
24 Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
25 The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.
26 Traditionally, “tribulation.”
27 Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.
28 Grk “the days.”
29 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
30 Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
31 Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
32 Traditionally, “tribulation.”
33 An allusion to Isa 13:10, 34:4 (); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” ) this is not as likely.
34 Grk “they.”
35 An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
36 Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
37 The verb γινώσκετε (ginōskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
38 Grk “Truly (ἀμήν, amēn), I say to you.”
39 This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
40 The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10–11.
41 The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.
42 The vast majority of witnesses (א A C L W Θ Ψ f1, 13 𝔐 lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseuchesthe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask“] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other ( ). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.
43 See the note on the word “slave” in .
44 Grk “giving.”
1 Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in .
2 Grk “were seeking how.”
3 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
4 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.
5 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
6 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 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.
8 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.
9 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. 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.
10 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.
11 Here γάρ (gar) has not been translated.
12 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).
13 The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
14 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
15 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.
16 Grk “Truly (ἀμήν, amēn), I say to you.”
17 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18 Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.
19 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.
20 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).
21 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
22 Grk “he”; the referent (Judas) has been specified in the translation for clarity.
23 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
24 The words “the feast of” are not in the Greek text, but have been supplied for clarity.
25 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.
26 Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
27 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 ( Pesahim 7.13). People ate the meal while reclining (see the note on table in ). 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.
28 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.
29 Here καί (kai) has been translated as “so” to indicate the flow within the narrative.
30 Grk “and came.”
31 The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
32 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
33 The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.
34 Grk “while they were reclined at the table.” 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.
35 Grk “Truly (ἀμήν, amēn), I say to you.”
36 Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”
37 Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.
38 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.
39 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.”
40 Most (A f1, 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 αἶμα [to haima, “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 2427). The most reliable , along with several others (א B C Dc L Θ Ψ 565), lack καινῆς. This reading is strongly preferred. 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.
41 Grk “Truly (ἀμήν, amēn), I say to you.”
42 Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
43 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.
44 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
45 A quotation from Zech 13:7.
46 Grk “Truly (ἀμήν, amēn), I say to you.”
47 Grk “he”; the referent (Peter) has been specified in the translation for clarity.
48 Grk “said emphatically.”
49 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
50 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
51 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.
52 The word means “Father” in Aramaic.
53 This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8–9; Isa 51:17, 19, 22 for this figure.
54 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
55 Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
56 Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
57 Codex D (with some support with minor variation from W Θ f13 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.
58 Grk “the one who betrays me.”
59 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
60 Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. , although in this context the meanings probably overlap.
61 Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in .
62 Grk “the one who betrays him.”
63 This remark is parenthetical within the narrative and has thus been placed in parentheses.
64 Grk “he”; the referent (Judas) has been specified in the translation for clarity.
65 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

Cross references

13 See Isa 5:13–14; 13:6–16; Hag 2:6–7; Zech 14:4.
20 See 1 Cor 1:25–31.