^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.”

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Mark 14:18: Jesus said, “Truly, I say to you, one of you will betray me, one who is eating with me.”

Footnotes

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.