^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.

Read in Logos

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.
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.